vs bycause wee haue vnderstanding and reason bycause wee discerne betweene good and euill and bycause men are borne to haue some order and common societie amōg themselues so as euerie man hath a conscience of his own too tell him what is euill and what is good Yee see then howe God hath graunted men a prerogatiue whiche is not onely that hee hath giuen them life but also inlightned their myndes in such wise as they iudge and discerne yea and take holde of eternall life Then if wee consider well what is in men it is certeine that wee shall wonder But there is nothing whereat we shall be more astonied than at the reason which God hath put into vs For ye see that if a man heare of things that he neuer sawe hee conceiueth them in his mynd VVhen men looke aforehand vnto thinges that are to come and compare them wyth things past they commit all of it vnto memorie And againe when anye thing is read or reported to them they also iudge of it Thus see you how God hath indued men with a grace that can not bee valewed sufficiently And therefore let vs learne too consider well what God hath giuen vs and we shall haue cause ynough to glorifie him yea and wee shall not neede to passe out of our selues for it And heere also yee see why Saint Paule in that goodly Sermon which hee made in the Citie of Athens sayth that men neede not to go farre to learne to knowe god For sayth hee it is in him that we haue our being life and mouing And if wee be blinde let vs but fall to groping and grope with our handes as a poore blinde man doth in the darke For although he see nothing at all yet he gropeth about him and thereafter taketh his way Therefore if wee bee blinde sayth Saint Paule yet may wee grope out Gods workes in as much as he hath giuen vs wit and reason so that wee bee vtterly vnexcusable if wee make not this grace auailable where of mention is made heere And in conclusion wee must also marke well howe Iob sayeth heere It is thy visstation ô Lord that hath preserued my Soule Hitherto hee hath spoken of that whiche wee may see in our creation or begetting VVhen any of vs is begotten then doth the myre shewe it self that is to say we be full of infection and filthinesse And therewithall appeereth also the sayde workmanship which God hath put into it both in respecte of body and soule But what for that If God preserued vs not wee should needes perishe euerie minute of an houre as it is sayde in the Psalme Lorde when thou sendest forth thy Spirit all things are renewed and when thou withdrawest it all thinges goe to wrecke and decay God then must bee sayne to mainteine vs too looke vnto vs and to bee alwayes at hande with vs or otherwyse we be vtterly vndoone Beholde heere a poynt that is well worth the weying namely this visitation of Gods in looking to our soules And the soules are spoken of precisely by name VVhy so If he had sayde Lord thy visitation preserueth my body my bodye shall not goe to the graue at the first brunt and why so euen bicause thou mainteinest it by thy power if there had beene no more but that sayd it had bene muche but it is farre more without comparison when Iob speaketh of the Soule And why For it seemeth vnto vs that our soule hath of it self the power to quicken our body and to giue it liuelynesse And this is partly true But it behoueth vs to vnderstand moreouer that our soules are not immortall of their own power nother is the life of them inclosed in themselues as though it had his roote there VVhere is their life thē In god So farre forth then as God putteth any drop or sparke of life into mennes soules so farre forth haue they liuelynesse in them and not otherwise Thus yee see what wee haue to marke vpon this streyne And specially let vs hearken what the holie Ghoste meant to expresse by this worde visitation which is that God mainteineth vs continually and looketh to vs to preserue vs or else we should goe to wrecke The Philosophers can well say that God hathe created and fashyoned vs and that wee haue our beeing of him but therewithall they are of opinion that after God hath set vs in our race euery man guydeth and gouerneth himselfe Lo howe they deface the goodnesse and power of God and vntoo the same loudnesse are all men inclyned So muche the more then standeth it vs in hande to marke well this word visitation which importeth as much to saye as when God hath put vs into this worlde hee letteth vs not alone there as if he should say walke yee euery one as ye can but he abideth with vs continually and hath his hande alwayes stretched out to breathe his power into vs to the intent we should not miscarie Therefore seeing wee can not continue except he haue his eye alwayes vpon vs to visite vs and loke to vs wee muste learne to rule our life in such wyse as if we were euermore in his presence And for as much as the same assureth vs of Gods infinite goodnesse whiche hee sheweth towardes vs let it make vs to walke in the feare of him to magnifie him and to yeelde him his due praise And nowe let vs cast our selues downe before the face of our good God with acknowledgement of our faultes praying him too make vs perceiue them better that wee may be sorie for them and be so greeued as wee alwayes seeke the remedie of them which is his reforming of thē by his holie spirite that like as he hath created vs mortall men so he will make vs members of our Lord Iesus Christ that we may be repayred after his image and that he loke not at that which hee hathe put into vs by nature but at that which hee hath put into vs by his grace whiche surmounteth all specially seeing he hath voutsaued to make vs new creatures to inherite his heauenly kingdome And further let vs beseech him not onely too continue the good that he hath begonne in vs but also to increase the same till it bee come to full perfection and in the meane time beare with our infirmities that although we be guiltie before him yet he will not condemne vs with rigoure but recciue vs as his childrē accordingly as he hath voutsaued to adopte vs in the name and by the meane of oure Lorde Iesus Christ That it may please him c. The .xl. Sermon which is the third vpon the tenth Chapter This Sermon is yet still vpon the .xiiij. and .xv. verses and then vpon that which falloweth 16 Let it increase come thou as a Lyon and shevve thy selfe maruelous vpon mee 17 Thou renevvest thy plagues againste mee thy vvrath increaseth about mee the svvoorde of chaunge and the multitude are vpon mee YEsterday we sawe how
speake not of things vnknown neither stande wee here vppon the examination of mens thoughtes nor of seeking vnder the earth for the things that are vnknowne too men but the worlde seeth that the mischeefe doth so ouerflow as it is pitifull The very ayre stinkes of it and yet notwithstanding these good Catholikes that would bee taken for good Christians and haue alwayes the Gospell in their mouth yea too bite it like mastie dogs that are mad woulde that men shoulde still dissemble it and they thinke that men do them great wrong to discouer their lewdnesse which to say truth is not discouered by vs but onely spoken of bycause all men knowe it Yet neuerthelesse as I haue sayd they that cannot nowadayes abyde that God should lay open their lewdnesse to the ende that they might bee ashamed of it and repent it shall feele in the end that they must be faine too come before his iudgement seate where there shall bee no more darknesse nor mist to hide them So then let vs vnderstande that it is greatly for oure profite that God doth nowadayes sende vs his worde too inlighten vs that we may well bethink vs of our sinnes Insomuch that although wee haue not knowne them for a time yet they maye come too our remembrance and wee put the thing in vre whiche I haue alledged oute of Saint Paule which is to cast our selues downe and to be ashamed before God and too condemne oure selues by feeling the naughtinesse that is rooted to deepe in vs Beholde I say how God worketh our saluation by making vs too feele such a power and affectualnesse in his worde as we indeuer too examin our whole life throughly to the ende to mislike of it but as for those that are stubborne and despise God and come like straught men to iustle agaynst him and cannot abide any warning hee must send them as vnreasonable folke to the daye whereof Eliu speaketh heere wherein there shall be no darkenesse nor couert so close but it shall be layde wyde open yea euen before all creatures They cannot nowe indure that God shoulde make them ashamed to the ende to burie their sinnes for euer howbeeit spight of their teeth both Angels men and deuilles must knowe their wickednesse and they must bee ashamed euery where by the power of this light which shall discouer all secrets Thus yee see howe wee ought too applie this text too our instruction For surely our Lordes threatniug of men with the great daye is too the ende they shoulde preuent it and so the remedie is readie for vs As I haue earst sayd God delayeth not the inditing of vs till wee appeare before him altogither but he executeth his iurisdiction dayly by the Gospell according also as our Lorde Iesus Christ sayth that when the holy ghost came he should iudge the worlde Therefore when the gospell is preached then doth God execute a soueraine iurisdiction not properly vppon mens bodies as they bee at this day but vpon their soules and hee will haue vs to be condemned there for our own welfare And therefore as I haue touched alredie seing that God doth so much and so often warne vs that wee must in the ende come to the great light let vs not stil shet our eyes wilfully nor wittingly be blinded when he sendeth vs his word to discouer our filthinesse and to shew vs that we cannot hide our selues from his sight And so let vs profit our selues by the meane that is giuen vs at this daye But if wee play the wilde beasts and seeke lurking holes still yet in the ende we shall feele whether we will or no how it is not sayd in vaine that there is no darknesse before god For he will make vs to beholde those things in his countenance and glorious maiestie which wee woulde not see heere in the mirrour of his worde And Eliu addeth immediately that he will not lay more vpon men that they should come to iudgement with him This text is dyuersly expounded for some take it as though God would lay no more burthen vppon a man than hee ought and than a man coulde beare But when the whole proces of the text is well considered wee shall finde that forasmuche as this treatise concerneth Gods iudgements Eliu vpholdeth that God afflicteth vs not after such sort as we may haue occasion too pleade agaynst him It behoueth vs alwayes too consider what matter hee dealeth withal If a man will knowe what is ment by a sentence let him consider with himself the cace concerneth such a thing that is the groūd which is treated of and therevnto must the whole sequele bee referred Then if all things bee considered the generall grounde of this text is that men may peraduenture grudge agaynst God but in the ende they shall be confounded And why For although God seeme as nowe to handle vs with great rigour yet when things are throughly well knowne our mouthes shall bee stopped and God shall bee glorified as it is sayde in the one and fiftie Psalme Let vs marke well then howe it is shewed vs heere that for all our fayre pleading agaynst God our cace shall quayle in the ende And why For it will bee founde that God hath not handled vs vnindifferently nor layde too sore a burthen vppon vs that is too say hee hath not afflicted vs out of measure For although hee doo nowe and then strike men more than they are able too beare yet is it not more than reason nor more than they haue deserued And heereby we be put in minde of the pryde or rather of the rage that is in vs which driueth vs too murmure agaynst god For howe doo wee pleade with him It shoulde seeme by vs that there is some Iudge or Vmper by whome hee should bee iudged If God were to make an accounte should we be the bolder too spight him when hee handleth vs not after our owne liking and that thinges come not to passe as wee would haue them Then let vs learne that men are here condemned of the diuelish pryde which prouoketh them to pleade against god Howbeit it behoueth vs to consider well that God will not abace himselfe so farre as too answere vs when wee summon him to the lawe hee will not in this cace appeare as oure counterpartie True it is as I haue declared afore that hee will doubtlesse come thither but to what ende Euen to shewe the thing that is tolde vs heere that is to wit that although we had the power to cyte God and that he were to make answere so as hee were bounde to cleere him selfe of all his doings and we might haue our tung at wil to speake against him yet would that stand vs in no stead for it the end when it comes to the vpshot it will be founde that God hath not charged vs too sore nor aboue reason And why Bycause our sinnes are knowne vnto him and so known as he can tell what measure
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
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
a 22. The Earth is a looking glasse to beholde Gods mightie power and wisdome in 760. a 37. Gods mightic power and wisedome vttered in the creatiō of the earth prouoke vs too praise him 758. b 14. 759. a b 760. a Edifie and Edifying VVhat Edifying is 293. a 4. Two principall partes of Edifying 292. b 42. Our words ought to be profitable edifie 291. a 51. The readiest way for the Ministers to Edifie the people 487. b 20. Howe man is saide to be Edified 318 a 37. Election The enemies of Election 253. b 55. Elephant The nature and properties of the Elephant 799. a 9. Enemy Our deadly Enemies do oftentimes profit vs more than our freendes 555. a 13. VVhy God sometime sheweth him selfe our enemie 268. a 46. How to withstand those tentations when God seemeth to be our Enemie and to ouerlade vs with afflictions 360. b 12. End. All thinges are to bee iudged by the End wherevnto they tend 38. a 8. Enuy. VVhy men doe Enuy and spyte one another 715. b 20. VVhy we should not enuie the prosperitie of the wicked 396. a 28. VVhy wicked Princes and great personages Enuy good and vertuous men 716. a 11. Errour He that doth not withstande all Errours and wicked opinions is a traytour to God. 502. b 31. Esau Esau and his linage accursed 2. b 49 Estridge The nature and properties of the Estridge 783. a 37. Of Estridges 780. a. 52. Euill There commeth a double profit only by abstayning from dooing of Euill in respect only of some person 538. b 13. He that is hardned in Euill doth scof at all Religion 564. b 30. All occasions of Euill must be eschued and how 40. b 50. VVith what mynde wee must finde fault with Euill and condemne it 133. b 55. Of eschuing of Euill and how to do it 5. b 6. Examine VVhy God examineth vs so straitely in this world 712. a 25. Example Each mans Example is an instruction and edifying to other 656. a 51 Of Excusing Excusing of mennes selues by other folkes 15. a 36. VVe shall not be Excused by alleaging that euery man doth as wee do 539. b 24. Eyes It is impossible for vs too open our Eies without conceiuing some offence against God. 571. b 37. Too what end our eyes were made 579. a 29. Ezechias Ezechias ouershootes himselfe through prosperitie and is reproued for it 30. a 44. F. Fauor Gods fauor is not to be esteemed by the present prosperitie 336. a 33. Our state is cursed in all thinges so long as wee bee not sure of Gods Fauor 652. a 40. 653. a b. To haue God Fauorable wee must seke him without hypocrisie 224 a 17. The most certaine experience of god his Fauor is in aduersitie 508. a 50 The onely ease in our miserie is too haue God fauorable to vs. 121. a 1. God semeth somtimes to withdraw his Fauor from the godly why 546. b 40. The Fauour of a man auileth vs nothing in bearing out of our sinnes 75. b 38. Face or Countenaunce VVhat is ment by the Face or Coūtenaunce of God. 587. b 37. Gods Countenaunce is the comfort and welfare of the faithfull and the terrour and destruction of the vnfaithfull 796. b 12. VVhat is ment by Gods hiding of his Face from vs. 687. b 37. 688. b 26. Fayle God suffereth men too Fayle vs that wee might the better resorte vnto him or else that hee might humble vs. 363. a 22. Faire VVhatfoeuer is Faire or good vnder heauen it turneth vs away from our God wheras it ought to lead vs to him 571. b 1. Faultes and Faultinesse It is for our welfare too haue our Faultes discouered and rebuked 680. a 38. The lothnesse of men too acknowledge or confesse their Faults 654 b 25. The best things in man are alwayes mingled with some Faultinesse 566. b 2. Other folkes faults must teach vs too take heede to our selues 696. b 2. It is impossible for vs to know al our Faults 574. b 4. Though it be a yong childe that telleth vs our Faults yet is he a messenger of Gods sending 542. a 36. Fayth and Faythfull Faith must be grounded vpon the expresse word of God. 12. a 34. The nature of Fayth 370. a 39. 501. b 58. Fayth is an vncorruptible seede 178. b 7. Faith ouerruleth our affections 259 b 10. VVherein Fayth sheweth it self 798. a 28. The Faith of Gods children is well established in true lowlynesse 195 a 17. Faith cā not continue without patience 31. a 21. The confirmation of our Faith. 708. a 30. The chiefe exercise of the Faithfull 449. a 18. The Faithfull must alwayes go forewarde in the knowledge and practizing of Gods doctrine and not stand at a stay 660. b 30. 661. a 6 One chief Article of the Fayth of the Papistes 552. b 15. VVherein the Faithfull differ from the Faithlesse in this life 338. a 9. God will woorke continually in his Faithfull ones 561. b 9. The state of the Faithfull in this world 278. a 38. The Faith simplicitie and obedience of the Papists 628. a 23. God dealeth with men according to the measure of Faith which he giueth them 27. a 19. b 21. Feare The Feare of God what it is 5. a 19. 293. a 14. The feare of God comprehendeth al Religion seruice and worshipping of God. 5. a 33. Feare and wisdome two stayes of earthly kingdomes 246. a 10. It is no wōder though such as feare God be subiect to sclaunders 556. a 8. VVe can neuer feare God aright on lesse we know him as he is 532. a 29. The feare of God ought to teach vs to shunne euill 532. b. 37. The feare of God is the ground of true vertue and of all good lyfe 4 b 30. 50. The difference betwene the feare of the godly and the vngodly 348. b 56. 394. a 20. The deafe founde of Fearefulnesse that affriteth the wicked 305. a 51. The meanes not to be afraide out of measure 284. b 60. How profitable it is for vs sometime to be put in Feare 349. a 8. VVe must not only Feare men but specially the Heauenly Iudge 539. a 30. Vnder this word Feare Iob compre hendeth all the anguishes that we can feele either from God or men 560. b 55. They that stand not in feare of God are inforced to stand in Feare of his creatures 745. b 9. VVhen a man is once grounded in the feare of God al his other imperfections are borne withall at Gods hand 813. a 20. 814. a b. Feast and Feasting Feasting is good of it selfe 8 a 34. 9. b. 59. Feasting and the ende and vse of Feastes 8. b. 35. Feastes haue alwayes some disorder 8. b 40. Feasting full of vaine talke 9. a 1. The Feasting of the worldlings and wicked sort 9. a 19. Feeding and foode Seeing that God Fedeth and preserserueth our bodies he wil much rather Feede and preserue our soules 777. a 23. Seeing that God feedeth the beastes foules of the
speaking wee wote not vvhat 694. a 52. 695. b 5. Hastinesse to speake is to be discommended 616. a 38. Men must not be too hasty to speake or determine of Gods doings 709 b 46. 712. b 13. How and when vve may safely speak 796. a 12. 808. b 49. 809. a. After what manner our Speakinge must be moderated 696. b 48. 791. a 55. b 809. a 30. Tvvo fashions of speaking vnto God 809. a 20. Of the brydling of our speech in aduersity 47. b 33. VVhat vve ought too do when men speake euil condemn vs vvronfully 329 b 49. 330. a 14. Men must giue others seaue to speak as well as themselues 696. b 48. VVhat maner of men haue most lyberty too speake novv adayes 697 a. b. Speedefulnesse VVhat Speedefulnesse of errour importeth 24. b 9. Speedfulnes of errour is the revvard of them that wilfully refuze Gods truth 24. a 52. b 51. Spirite If men be not gouerned by God hys Spirite ther raigneth nothing but fainednesse in their fleshe 575. a 17. Stand. VVhat the word Stand betokeneth 802. b 56. It is vnpossible for a mortal creature to stand before God. 802. a 52. Starres From whence commeth the naming of Starres 172. a 49. Some Starres bigger then the Moone 172. b 46. After what maner the Starres ar said to sing 760. b 12. State. The State of our lyfe 81. b 56. 83. a. 30. The State of men after this lyfe vntill the last day 181. b 25. The State of the Faithfull 60. b 29. 101. a 40. The State of the Reprobates 60. b 34. The State of our bodies 81. b 48. 82. b 30. The State and condition of seruants in the time of Iob 582. a 11. The faithfull in considering theyr State ought to waighe vvell both what they are also what GOD is able to doe 278. b 22. Thinges cannot bee in their perfecte State till the last day 516. a 57. If we think not of our State we shall alwayes bee puffed vp with pride 566. a 37. Stoutnesse If the magistrate vvant stoutnesse to redresse matters he shal neuer performe his duty 549. a 51. Storke Of Storkes 780. a 53. 783. a 17. The kindnesse that is naturally in Storkes is a mirrour of the thankfulnesse that ought to be in Children towardes theyr parentes 983 a 16. Strength All our Strength and rightuousnesse commeth only of God. 802. b 53. It is for our profit behoofe not to haue the strength and svviftnes of birdes and beastes 784. a 8. Strumpet Looke Whore. Caluin reprooueth sharpely that a Strumpet being put in prison was presented vvith tartes 374. b 38. Stubburne God wil deale roughly with the stub burn 817. a 23. Such as are Stubburn against GOD come to confusion 152. b 29. Striue It is in vain for man to Striue against God or his truth 700. b 52. Subiect Subiection Mannes Subiection and dutie of obedience vnto God. 1. a 19. 30. VVhat manner of Subiection man should haue bene in if he had not sinned 780. b 40. Doe the best we can we can not bee so Subiect to God as were requysite 565. a 14. It is for our welfare to bee so in Subiection 781. a 16. The Subiection and seruice of beasts vnto vs is through Gods taming subduing of them to our hand 781. b 21. 782. a b. The diuilles are Subiect to God and can not do any thing without his leaue 16. b 55. 17. b 27. 18 a 53. Looke more in Obedience Submitte VVe must alwayes Submit ourselues to God that wee bee not touched with vaine presumption 559. b 40. It is a hard thing for a man to Submitte himselfe to the single wil of God without askinge a reason of his workes 356. a 16. Substance The Substance of our bodies and soules are no euil thinges but the good creatures of GOD notwithstanding all that is in them is peruerted and euill 300. a 12. To say that the Substance of GODS Spirite is in vs is an heresie Seruetus held that mens soules were partakers of the Substance of the Godhead 500. b 43. Sufferance and Suffering Gods Sufferance is not a single permission or giuing leaue but an effectuall appointing of things to be done 37. a 52. Simple sufferance destroyeth the Almightynes of God. 241. a 53. Hovve the thinges that are done by Sathan and by vvicked folke are done by GODS owne woorking and appointment and not simply by his permission or Sufferance 37. a 52. VVhat frute profit and comfort redound to the Godly by knowing that Satan or wicked men can do nothing but by Gods Sufferance 17. b 41. 18. a 36. b 30. VVhy God suffereth many thinges vnpunished 181. b 42. 182. b 35. 716 b 20. Such as suffer the wicked at length feele the smart themselues 478. a 49. Superstition Superstition 94. a 42. From whence the Superstitiō springs 436. a 11. Sustained VVe are not sustained by the abundance that we haue but only by the grace of God. 347. a 54. Swearing and Othes Swearing is monstruous and against nature 169. b 42. The trueth and right of Swearing 499. b 45. Light othes ar so many reproches to God. 499. b 37. Sweating Causes of Svveating 750. a 41. Swoord The cōmon dravving of the Svvord novv adayes 546. b 56. Looke more in Gouernoures T. Talke Al our Talke must tend to the glory of God. 714. b 8. Tame Til we know that God putteth vs to reproch and giueth men leaue to persecute vs we shal neuer be Tamed as vve ought to be 560. a 5. Teach Teacher Teachable Teachablenesse There is no Teacher like vnto GOD and howe to learne at his handes 730. a 4. b All the Teaching reading and hearing of Gods woord that can bee vvil not auaile vs except he worke inwardly by his holy spirite 730. a 34. The way to bee well taught at Gods hand 788. b 16. 809. b 31. To be Teachable is a great vertue 129. a 7. b 33. The first foundation of wisedome is Teachablenesse that is to say a willingnesse or desirousnesse to be taught 674. a. 20. VVhen God teacheth vve must giue eare to his Teaching 635 b. 48. The Lord wil haue vs only to receiue that which he thinketh good too Teach vs. 529. a. 30. He that will teach others well must first learne of god and haue a perfect feeling of the true Doctrine in his hart 628. a. 26. 629. a. 47. The properties of a good Teacher 486. a. 10. 542. b. 34. The office of the Preachers and Teachers of the Gospell too forgiue sinnes 648. a. 16. The lets are many which turne men aside from suffring themselues to be taught by God. 526. b. 60. Very fevv now a dayes can abide too be taught but euery man taketh vpon him to be a Teacher 542. a. 1 They shall neuer be good Teachers which wil not suffer themselues to be reproued when they do amisse 697. a. 53. If wee make no reckoning of the good life of such as ought
52. 34. a 53. b 47. Vnthankfulnes in forgetting Gods protection 23. a 3. The mannes Vnthankfulnesse is the cause of his decay 97. b 21. VVhen God giueth the vvicked the vpperhand it is to punish the Vnthankfulnesse of the vvorld 132. a 61. Vprightnesse Trew Vprightnesse 4. a 9. VVhence Vprighnes springeth 20. a 15. VVherin Vprightnesse consisteth 20 a 21. VVhereto Vprightnesse tendeth 20. a 32. The principall or chiefe point of Vprightnesse 20. a 35. The triall of Vprightnesse 20. a 32. True Vprightnesse the marke and vvarrant of soundesse of hart 4. b 111. It is vnpossible that mā should haue such perfection as to be garnished with Vpright dealing in all points 548. a 11. It is a woonder that a man which walketh Vprightly should be honored at this day 555. b 57. Visible The sight of these Visible thinges must leade vs too the considering of the thinges that are inuisible 790. a 41. Visions Visions of the fathers 77. b 58. VVhy God appeared in visions and dreames to the men of olde time and vvhy he doth not so to vs. 639 a b. VVhy the Visions were with tokens to amaze men 77. b 58. 78 a 12. VVe in these dayes must not looke for Visions reuelations 639. a 17 Gods inward working in mens harts by remorses inspyrations and Visions 638. b 24. Visions not to belonged for 79. b 23 The Vanity of them that desire Visions 79. b 35. Visitation God sendeth vs his woord and wee not the due time of his Visitation 551. a 41. Vsury Of seruing God vpon Vsury 69. b 38. Vyce Euery Vice dravveth man away from God. 526. b 53. Two Vices that commonly raigne in the worlde namely contempt of God and superstition 94. a 21. Twoo extreme Vices amongst men one in that some are greedy too knovve all thinges the other for that some will not seeke to know that they should and that is euydent amongst the Papists 528. b 25 How loth all men are too haue their Vices rebuked and specially Princes and great men 697. a 56. Shamefull and abhominable Vices may not be spoken against novve adayes 697. b 27. W. VValke VVhat is ment or signified by VVal king generally 4. a 37. VVhat it is too VValke with God. 665. b 42. VVhy Enoch is sayd to haue VValked with God. 665. b 59. VVhat it is too VValke with men 665. b 41 VVhat it is to VValke vvith the vvicked 664. a 55. VVe can not vvalke to Gods contentation except vve eschue euill 20. a 47. How we may walk as it becommeth vs. 40. b 38. VVarenesse VVarenesse needful in all states and degrees 7. b 51. 8. a 35. VVarenesse at feastings 8. a. VVarenesse in time of prosperitie 22. a 22. 30. b 25. VVarenesse in preuenting and eschuing of sinne and offences 14. b 59. 15. b 5. VVarenesse in mistrusting of secrete vnknovvne sinnes past 15. b 13. VVee bee warer in daungers of the bodie than in dangers of the soul 19. a 39. VVarning The VVarning that God giueth vs as well in his woorkes as in his word ought to arme vs against al inconueniences and temptations 786. b 21. VVarre Howe the wicked are sayd to make VVarre against God. 307. b 40. VVashing VVhat is meant by VVashing 188. a 30. VVater VVater is the beginning or ground-worke of the world 740. b 14. VVay VVe must not svverue from the way that God hath shewed vs. 459. a 21 VVeake Man is not onely VVeake but also corrupte and the difference betwene thefe two 299. b 55. 300. a 22 VVeale or VVelfare VVherein consisteth oure greatest VVeale 507. a 35. VVeldoing Our VVeldoing profiteth not God neither doth our euill doing hurt him 701. b 15. The thinking that God is beholding to vs for our VVeldoings is the grounde of many superstitions 701. b 42. VVelspring VVee must be fountaines or VVelsprings of liuing water and vvhat is ment thereby 126. a 22. 127. a 10 Pryde is the VVelspring of all our disordered dealings 541. a 35. VVelth VVorldly welth and prosperitie shal not defende men from the hande of God. 677. b 9. VVhale The VVhale and the description of him 800. b 52. 801. a b. 802. a b. 803 a b. Proofes of Gods mightie power wisdome and the rightuousnesse in the VVhale 801 b 40. 802. a b. 803. a b. VVhoredome VVho so suffereth VVhoredome to bee committed is a baude before God. 581. b 30. VVicked and VVickednes All men of all degrees are VVicked if God restreyne them not by his holie spirit 675. b 32. The VVicked are Gods seruauntes tooles and instrumentes wherewith hee serueth his owne turne iustly and rightfully and yet their VVickednesse can not bee fathered vpon him 36. a 45. 37. b 24. 38. a 1. The more that God bereth with the VVicked the more do they hardē in their sinnes 547. a 23. The VVicked can not do any more or any othervvise than God permitteth them 36. a 38. 37. b 41. 322 b 35. The VVicked is to bee condemned for his VVickednesse hovv so euer his state standeth 87. b 88. a b. and so forth All the wicked vvant three thinges 505. a 32. VVhy the VVicked are sayde to bee planted 87. b 30. The VVicked perisheth before hee be full ripe 314 a 28. VVhy the wicked are suffred sometimes vnpunished 405. a 2. VVhy God giueth the wicked their full scope in this vvorld 767. a 1. Though the VVicked be not troubled yet are they not throughly in quiet bicause they haue an euil conscience 518. a 50. Though God spare the wicked for a time yet he suffereth them not to scape altogether scotfree 812. a 50. God neuer fauoreth the VVicked 165. a 30. God is an enemie too all VVicked folke in generall 797. a 60. God ouertaketh the wicked in their owne vvyles 75. b 10. 99. a 41. The wicked shall at length bee confounded 767. a 41. 316. b 53. VVhy God destroyeth the VVicked 198 a 18. The VVicked come not willingly to the Lord. 508. a b. If VVicked men escape vnpunished in this world their iudgements is the greater 512. b 27. The ende of the VVicked 87. a 27. 378. a 41. An admonition too the wicked 512. b 36. The VVickednesse of these present dayes 90. a 19. VVickednesse increaseth vvhen it is not resisted 478. a 52. VVill. The VVill of God is the fountaine of all rightuousnesse 243. a 19. Gods only VVill is vnto vs a sufficient reason of all his doings 803. a 43. If we enter to deep into the serching of Gods VVill and works it will turne to our destruction 809. b 14 Gods VVill and mans VVill cannot stand togither and why 695. a 20. VVilfulnesse VVilfulnesse of opinions is extreme follie 674. a 46. VVilfulnesse is a deadly plague 129. b 20. The malicious VVilfulnesse of man. 289. a 41. VVinke VVhen God VVinketh most at our sinnes then stande wee in worste case 691. a 9. Though God VVinke at thinges for a time yet in the ende he will call for an account of
them 534. a 2. VVisdome The VVisedome of God is infinite 95. a 12. Truth VVhen God offreth vs his Truth we must receiue it vvithout replying or gainsaying 659. a 53. The Trueth of God shall neuer bee suppressed 132. a 56. 623. a 44. It is blasphemy against GOD too make countenance or consent to such as maintaine an euill case go against the Trueth 502. a 25. He that knoweth Gods Trueth must not keepe it close but is bound to his neighbours 302. a 25. VVhensoeuer we see a man striue against Gods Truth in woordes or vvorkes we ought to set ourselues against him 374. a 22. The feare fauoure or authority of man must not restraine vs from the maintaining or setting foorth of Gods Truth 625. b 50. 626. a b 627. a. VVe must not be afraid to maintain Gods Truth and why 701. a 33. VVhy men dare not maintaine the Truth the Punishment of their faint hartednesse 623. a 61. God is not worshipped if his Truth be not obeyed 129. a 28. Man of his owne nature cannot call vpon God in Truth 284. a 51. One cause that hindereth the simple sort to come to God is Truth 524 a 61. Turke The ground of the Turkes Religion 79. b. 60. Of Turning The welspring of all euilles and of destruction is to Turn away from God. 683. b 42. VVhy the Heathen and Paynims are said to be Turned away from god 684. a 1. V. Vanity Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17. Vainglory or Ambition The vainglorious man doth not any thing but he loketh for praise 542 a 33. The man that exalteth the message of Gods doctrine is not to be condemned of Vainglory 715. a 14. The Vaineglory of ambition of Parentes 14. a 20. The Vainegloriousnes of worldlings â—â— a 22. Vertue and Vertuousnesse VVhen a man is not Grounded in the feare of GOD his Vertues are but filthinesse 813. a 26. 814. a 2. The more Vertuous that men ar the better doth God like of them and the more is he honored and glorified thereby 716. a 25. Gods Vertues are himselfe 634. b 47 Vnbeliefe The great Vnbeliefe specially in afflictions 645. b 1. Vnderstanding Gods bountifulnesse in giuing of Vnderstanding to such as craue it 692. b 20. Our Vnderstanding is not perfect 78 b 18. God must not bee measured by our Vnderstanding 454. b 8. The spirite of Vnderstanding is the gift of God not of nature 223. b 12 God hath not set men in this vvorlde to bereaue them of all Vnderstanding 529. a 10. Looke more in Reason Vndutifull Vndutifull men are compared too drie brookes 125. a 12. Vnicorne Of the Vnicorne 780. a 38. 781. b 16. Vnity Our Vnity ought to be in the right feare of God. 315. b 20. Vnkindnesse Mens Vnkindnes ought to prouoke vs to remit our selues wholy vnto God. 555. a 49. Violence God accepteth not our prayers except our handes bee cleare from Violence 227. b 20. Vnquietnesse The Vnquietnesse of the wicked 302 b 45. Vnthankefulnesse Vnthankfulnesse in men 117. a 57. Vnthankfulnes in grudging against God when hee bereeueth vs of his benefites 33. b 52. 34. a 53. b 47. Vnthankfulnes in forgetting Gods protection 23. a 3. The mannes Vnthankfulnesse is the cause of his decay 97. b 21. VVhen God giueth the vvicked the vpperhand it is to punish the Vnthankfulnesse of the vvorld 132. a 61. Vprightnesse Trew Vprightnesse 4. a 9. VVhence Vprighnes springeth 20. a 15. VVherin Vprightnesse consisteth 20 a 21. VVhereto Vprightnesse tendeth 20. a 32. The principall or chiefe point of Vprightnesse 20. a 35. The triall of Vprightnesse 20. a 32. True Vprightnesse the marke and vvarrant of soundesse of hart 4. b 111. It is vnpossible that maÌ„ should haue such perfection as to be garnished with Vpright dealing in all points 548. a 11. It is a woonder that a man vvhich walketh Vprightly should be honored at this day 555. b 57. Visible The sight of these Visible thinges must leade vs too the considering of the thinges that are inuisible 790. a 41. Visions Visions of the fathers 77. b 58. VVhy God appeared in visions and dreames to the men of olde time and vvhy he doth not so to vs. 639 a b. VVhy the Visions were with tokens to amaze men 77. b 58. 78 a 12. VVe in these dayes must not looke for Visions reuelations 639. a 17 Gods inward vvorking in mens harts by remorses inspyrations and Visions 638. b 24. Visions not to be longed for 79. b 23 The Vanity of them that desire Visions 79. b 35. Visitation God sendeth vs his woord and wee not the due time of his Visitation 551. a 41. Vsury Of seruing God vpon Vsury 69. b 38. Vyce Euery Vice dravveth man away from God. 526. b 53. Two Vices that commonly raigne in the worlde namely contempt of God and superstition 94. a 21. Twoo extreme Vices amongst men one in that some are greedy too knovve all thinges the other for that some will not seeke to know that they should and that is euydent amongst the Papists 528. b 25 How loth all men are too haue their Vices rebuked and specially Princes and great men 697. a â—6 Shamefull and abhominable Vices may not be spoken against novve adayes 697. b 27. W. VValke VVhat is ment or signified by VVal king generally â–ª 4. a 37. VVhat it is too VValke vvith God. 665. b 42. VVhy Enoch is sayd to haue VValked with God. 665. b 59. VVhat it is too VValke vvith men 665. b 41 VVhat it is to VValke vvith the vvicked â–ª 664. a 55. VVe can not vvalke to Gods contentation except vve eschue euill 20. a 47. How we may walk as it becommeth vs. 40. b 38. VVarenesse VVarenesse needful in all states and degrees 7. b 51. 8. a 35. VVarenesse at feastings 8. a. VVarenesse in time of prosperitie 22. a 22. 30. b 25. VVarenesse in preuenting and eschuing of sinne and offences 14. b 59. 15. b 5. VVarenesse in mistrusting of secrete vnknovvne sinnes past 15. b 13. VVee bee warer in daungers of the bodie than in dangers of the soul 19. a 39. VVarning The VVarning that God giueth vs as well in his woorkes as in his word ought to arme vs against al inconueniences and temptations 786. b 21. VVarre Howe the vvicked are sayd to make VVarre against God. 307. b 40. VVashing VVhat is meant by VVashing 188. a 30. VVater VVater is the beginning or ground-worke of the world 740. b 14. VVay VVe must not svverue from the way that God hath shewed vs. 459. a 21 VVeake Man is not onely VVeake but also corrupte and the difference betwene these two 299. b 55. 300. a 22 VVeale or VVelfare VVherein consisteth oure greatest VVeale 507. a 35. VVeldoing Our VVeldoing profiteth not God neither doth our euill doing hurt him 701. b 15. The thinking that God is beholding to vs for our VVeldoings is the grounde of many superstitions 701. b 42.
seruice as it will befall vs if he holde vs not backe And herewithall we be also warned that the seruing of God in outward shew and the setting of a fayre face vpō it is not all that is to bee done but that the chiefest poynt is to serue him in deede by knowing what a one he is and what his will is to the ende to hold our selues thereunto For there hath bene greate pompe in the sacrifices of the Paynims yea and euen of thē that haue serued God aright and yet notwithstāding the one sort haue bene reiected and God hath abhorred them the other sort haue bene acceptable vnto him The Heathē men made their sacrifizes with great pompe they had incense perfumes suche other like things And the Iewes specially in the Law did asmuch But how As for the Paynims which ment to honor God without knowing him for asmuch as they knew not any whit of God or of his maiestie needes must they do sacrifyze vnto the Idols which they had forged and set vp in their own brayne God thē accepteth not any other seruice than that which is done vnto him by one that knoweth him Thus much for the first point And for the secōd it behoueth that the seruing of God bee spirituall The Pagans haue surmyzed that God woulde bee appeased if a man offered him an Oxe or a Calfe but that was a greate mockery as who would say that God were transfigured and that when he is angry with men they coulde appease him by the meane aforesayd Therefore it behoueth men to set downe this rule firste of all namely that the seruing of God is spirituall wee must mounte farre hygher than these visible shapes for they must leade vs to a heauenly ende and not holde vs downe here in the worlde without lifting vp of our mindes vnto heauen Yee see then howe the faythfull had alwayes their eye vpon God when they made sacrifice and therby were put in minde of their vices and sinnes to the ende to be displeased with themselues for the same The Paynims knewe no whit of this Now then we perceyue that wee may not rest vpon the outwarde shewe when wee deale with the seruing of God but we must come to the well heade that is to wit we must know which is the God whome we should worship and we must vnderstand how and in what wise it becommeth vs to preace vnto him and that the Ceremonies which we vse do leade vs to this spirituall seruice wherof mention is made here As for example in these dayes the Papists haue many Ceremonies like vnto vs for they can well bow downe their knees when they purpose to pray and they haue such other things And yet for all that we see they know not wherevnto they shape themselues for as much as they go to kneele downe before a puppet of wodde or stone whereby they shew how they know not what God is and so it must needes bee that all the religiō which they thinke themselues to haue is vncleane vnholie They haue store of apishe toyes but they turne all vpside downe bycause they regard not what God hath commaunded but rather folow their owne inuentions bearing themselues in hande that they haue done much when they haue patched a greate sorte of ragges togither But they labour in vayne for asmuch as they holde not themselues vnder the rule of Gods worde Behold wherin we differ from them which know not how there is but one God whome we ought to worship and vnto whome we must come by meanes of our Lord Iesus Christe and that it behoueth vs to serue him according to his worde VVhen we know this wee may well say that the sacrifizes which wee offer vnto God are acceptable vnto him and that he taketh them in good woorth But we obserue also that many men abuse euen the sayde manner of worshipping God which is good and holy in asmuch as they do it after a beastly maner How is that True it is that we haue not any Idolles in it true it is that we haue none of all the fine masking knackes that are in the papacy wherwith the seruice of God is infected and marred But yet there are which thinke they haue well quit themselues when they haue done some Ceremony as whē they haue put of their cap or made cursie Beholde how they discharge themselues afore God for so they beare themselues in hand and yet in the meane while regard not the lowlinesse that I haue spoken of namely that when wee preace vnto God it becommeth vs to acknowledge our selues giltie before him by reason of our sinnes they regard not the meane of seeking fauour in our Lorde Iesus Christ they regarde not the yeelding of themselues vnto God in all purenesse so as they may bee holy vnto him-ward They passe not a whit for all this geere They haue good store of outward Ceremonies Yea verely but as I haue sayde all this is nothing Nowe then let vs learne to serue God in spirit and truth faith will be a good guide therevnto when we haue our eyes fastened vpon Gods worde which will leade vs alwayes to our Lorde Iesus Christ who is the heauēly patterne the mirrour wherin we must behold the will of God his father to frame our selues thereafter Thus much concerning the Sacrifizing whereof mention is made in this place Nowe when it is sayde that Iob offred Sacrifizes according to the number of his children it is to shew that he spared not his substāce which God had indewed him withall If hee had bene a poore man he had bene neuer a whit lesse welcome vnto God though he had brought no sacrifize at all But in asmuch as he had the meane and abilitie wherwith to do it it is sayde that he imployed it thereabout And now let vs apply the same to our selues I haue told you already that wee haue not any more the sacrifizing which was before the comming of our Lorde Iesus Christ But when the cace concerneth praying vnto God according as the principall seruice which hee demaundeth at our handes is that we shoulde call vpon him that we should professe him that our whole welfare should depend vpō him that we should giue him thankes for his benefites and that we should inforce ourselues to be holy both in body soule euen so to the end that all the whole may be consecrated to his honour we must also serue our neighbours turnes with the things that he hath giuen vs assuring our selues that our being in this world is to the end that we shoulde be partakers one with another in such wise as no mā ought to be giuen to himselfe but all of vs ought to profite the members wherewith God hath knit and vnited vs togither Seeing it is so let euery man haue an eye to himselfe True it is that to pray vnto God is a thing common to all men Neuerthelesse it behoueth eche
place I woulde not come there And why then are not wee carefull seeing that God himselfe sheweth vs that all the vices in the worlde are as badde as deadly plagues And sith that God hath gyuen Iob the grace to withholde himselfe so from euill Let vs not doubte but hee will assist vs at this day with like power But finally and in conclusion it is sayde that Satan ment as it were to haue spyted God saying That Iob serued him not for naught for so muche as he had blissed him in suche wise euen to that day that hee prospered in all his affayres So then sayeth Satan Iob may be an hypocrite for ought that is knoweÌ„ but if thou touche him with thine haÌ„d thou shalt see what will come of it VVe see here howe the Diuell laboureth on all sides to ouerwhelme vs when he seeth that he getteth nothing by one poynt he deuiseth practiseth some other newe tricke For the wyles are infinite which he forgeth in his shop therfore it behoueth vs the more to stande vpon our garde It is certayne as I haue sayde already that prosperitie corrupteth men more than all the afflictions of the worlde doo For riches are willingly accompanied with pryde pompe contempt of God crueltie craftinesse all other such like things and they bring with them all delightes and pleasures in suche sort as a man becommeth altogither beastely But Satan came so farre short of winning any thing at Iobs hande by this meanes that he turned himselfe to the other side and made sure that he might be tryed by affliction And by the way we must consider that God knoweth right well what is requisite for the tryall as well of our fayth as of our obedience and that he needeth not to be counselled by the Diuell But this is sayde expressely vnto vs to doo vs to wit that if God sende pouertie vpon vs or afflict vs he doeth it partely to the ende wee shoulde bethinke our selues and not bee puffed vppe any more for prosperitie thaÌ„ for aduersitie partly to teache vs to pray vnto him according to the necessities that oppresse vs Herewithall we must also marke that the Diuell is alwayes at our elbow to ouerthrow vs if he can so as if we scape from him on the one side he stirres vp a new temptatioÌ„ agayne on the other side To be shorte that which is sayde in one word in Zacharie is declared to vs here at large that is to wit that SataÌ„ is the accuser the aduersarie of all the children of God according also as in the Apocalips it is sayde that he is the accuser of our brethren And it is expressely shewed vnto Zacharie in that vision that Satan did sette himselfe to accuse Iosua the hygh Prieste as the heade of the Churche and as a figure of our Lorde Iesus Christe whome hee came thither to accuse before god And so considering that wee haue so strong a partie and that Satan laboreth by all meanes possible to throw vs downe notwithstanding that wee haue bene long tyme fenced by the hande of God wee perceyue we haue great nede that Iesus Christ should be our aduocate that he should maynteyne vs by his power agaynst Satan that wee be not intrapped by his wiles and pollicies Thus we see wherof wee bee warned in this sentence to the ende we shoulde betake our selues to God beseeching him to strengthen vs agaynste the temptations of Satan in suche wise as wee may neuer be vanquished for asmuche as the Lorde shall stablish vs in the inuincible power of his holy spirite Therefore let vs caste our selues downe before the face of our good God with acknowledgement of our sinnes beseeching him to make vs feele them better so as wee may bee displeased with our selues for them and mourne before his Maiestie and that in desiring pardon according to the measure of our offences we may request him also that he will not suffer vs to be turned any more from his obedience but rather that wee may continue in it to the end and that he will so print in our hartes the sayde soundnesse whiche hee hath inioyned vs as wee may not in any respecte couet any thing saue onely to yeelde to him that whiche is his dewe that is to wit that hee may bee knowledged to bee the author of all goodnesse and welfare and that wee may do him seruice lyuing in true brotherlynesse with our neyghboures withholding vs from all wrong doing and doing good to all men to the ende to withstand all the troubles and temptations of this world vntill we be come to the kingdome of heaueÌ„ That it may please him to giue his grace not onely to vs but also to all people and nations of the earth bringing backe all poore ignorant soules froÌ„ the miserable bondage of error and darkenesse to the right way of saluation For doing thereof it may please him to rayse vp true and faythfull Ministers of his word that seeke not their owne profite and vayneglorie but onely the aduancement of his holy name and the welfare of his flocke c. The fifth Sermon vpon the first Chapter 9. Satan sayde to the Lorde doth Iob feare the Lord for nothing 10. Haste not thou bene a bulwarke to him on all sides Haste not thou fenced his house and all that hee hath Doest not thou prosper him in all his affayres Is not his possession farre inlarged 11. But lay thy hande vpon him and touche that whiche hee hath and see if he will not curse thee to thy face 12. The Lord sayde vnto Satan I gyue thee power ouer all that hee possesseth but touche not his person And Satan went out from the presence of the Lorde ALbeit that the Diuell do but his office here that is to wit peruerte all goodnesse and falsely accuse Iob as though hee were an hypocrite Yet neuerthelesse in so doyng hee discouereth the euill which is in men willingly and wherevnto wee bee inclyned by nature For beeing wilye and polityke as he is hee knoweth full well on which side to assayle vs Let vs marke then that here the Diuell bewrayeth a disease wherewith all of vs are atteynted vntill God haue healed vs of it by his grace that is to wit that in time of prosperitie we can blisse God but if he afflict vs we change our minde and thenceforth beginne to grudge agaynste him forgetting all the prayse whiche wee had gyuen him so long as hee dealte with vs after oure desire And so there bee many hypocrites whiche cannot bee knowen nor discouered vntill God sende them aduersitie For so long as they bee at their ease and in rest they shew not the rebelliousnesse that is within them but let it lie hid Lo heere the cause why the Scripture so oftentymes sheweth vs that God tryeth those that are his â—iâ—ting them by afflictions and casting them as it were golde into a furnace not onely to purge them but also to
euery whit of it goeth incontinently vnto dust we be consumed either by woormes or by winde that is too say wee bee dispatched as soone as a worme whiche is but a thing of nought and which wee scarce esteeme as a liuing creature yet are we consumed sooner than it Thus we see what is sayd vnto vs in the firste place Afterward Eliphas addeth That men perishe and are câ—nsumed from morning vnto euening Some expounde this as though it were ment that men perishe in small time that is verie true But herewithall there is yet more that is to wit that wee passe not a minute of our lyfe but it is as it were an approching vnto death If we coÌ„sider it well when a man riseth in the Morning he is sure he shall not steppe foorth one pace he is sure he shall not take his repaste hee is sure hee shall not turne about his hande but he shall still wex elder and elder and his life euer shortneth Then must we consider euen by eye sight that our life fleeteth slideth away from vs Thus we see what is ment by beeing coÌ„sumed from Morning to Euening And it is sayde afterward that men perish for euer bycause no man thinkes vpoÌ„ it VVe must treate of these two poynts that wee may profit our selues by this doctrine The one poyntis that whatsoeuer we do we should alwayes haue death before our eye and be prouoked to thinke vpon it This as I haue sayde is well knowne among men the verie Heathen had skill to say so But what for that Euery man can playe the Doctor in teaching other men that which is conteyned here yet in the meane while there is neuer a good scholler of vs all in this behalfe For there is not any man whiche sheweth by his dooings that euer he knew what it is to be consumed from Morning to Euening that is to wit that all his lustinesse is but seeblenesse and that there is no stedfastnesse in vs to holde our selues in one coÌ„tinuall state but that we alwaies hast toward death death towards vs so as we must needes come thither at legnth Verily if we had no more but this single doctrine alone It would stand vs in no steade but to make vs storme torment our selues like as wheÌ„ the Paynims knew that our life was so flightfull they coÌ„cluded thervpon that it was best neuer to be borne and that the sooner wee dyed the better it was for vs Lo how the Paynims reiected the grace of God bicause they knewe not the honour that he doth vs when he sendeth vs into this worlde euen to shewe himselfe a father towards vs For in asmuch as wee be reasonable creatures haue the image of God printed in oure naturâ— wee haue a record that he holdeth vs here as his childreÌ„ And to despise such a grace and to say it had bene better for vs neuer to haue bene created is it not apparant blasphemie So then it is not ynough for vs to know that so long as we bee in this world wee bee consumed euery minute of an houre But wee must come to the seconde poynt that is to wit that when we haue well behild how brittle our life is we muste also marke how wee bee repayred agayne by Gods grace specially how we be susteyned vphilde by the same according also as these two poynts are matched togither in the hundreth and fourth Psalme For it is sayde there that as soone as God withdraweth his spirite and woorking all goeth to decay Yea but the Prophete addeth also that if God spredde foorth his power all is renewed in this worlde and all things take their liuelinesse of him VVee see then what we haue to marke that is to wit that when wee know our selues to bee lesse than nothing and that we be so subiect vnto death as wee muste runne thither as ye would say spite of our teeth we must vnderstaÌ„d also that in this so greate weaknesse God holdeth vs by the hand so as we be vphild by his power and strengthned by his grate Behold wherein we haue to reioyce But the chiefe poynt is that we should haue an eye to the benefit good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as the Prophet Esay sayth All fleshe is but as grasse Verily man is greene florisheth for a while but he withereth by by VVheras the word of the Lorde indureth for euer yea not only to coÌ„tinue in heaueÌ„ but also to the end that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwell in vs make vs parttakers of his euerlastingnesse VVe see theÌ„ wherto we muste come to profit our selues by this lesson as we shall see yet once againe anon Furthermore forasmuch as we see our selues wanze away so fast that froÌ„ Morning to Euening we go coÌ„tinually to our decay therfore must we bee the busier to bestow the time wel that god giueth vs bicause it is so short God hath put vs into this world to keepe vs occupied in his seruice if we haue long time yet caÌ„ we not be to diligent nor earnest in dooing our dutie too discharge our seluâ—s wheÌ„ it shall come to the poynt to do God seruice both with our bodies our soules But forasmuchas we see that he needeth but to turne his hand and behold we be at the last cast ought we not to be much more earnester to runne according also as the Scripture exhorteth vs shewing vs that this life heere is but a race and therefore we may not go loyteringly but euery maÌ„ must chere vp himselfe pricke and spurre forward himselfe Thus wee see what wee had as yet to note vpon this sentence where it is sayde that men are coÌ„sumed away froÌ„ morning to night But now let vs come to that which Eliphas addeth He sayth That they perish for euer bicause no man thinketh vpon it A man might demaunde heere whether wee shun death when wee thinke not vpon it For in the nine and forty Psalme it is sayd that the wise men and fooles are gathered all into one herde So then it behoueth vs to vnderstand that all mankind is shet vp vnder this necessitie of dying And wherfore then is it sayde here that all perish for euer bicause none thinke of it Firste of all Eliphas ment to teaâ—he vs here that men do as it were wex beastly when they looke not to theÌ„selues For loke what he speaketh here wee must alwayes referre it to the present case Hee maketh it not his generall case to treate of that mans life is traÌ„sitorie without going any further but he intendeth to shew vs that for somuch as we bee poore silie creatures creeping here vpon the earth wee cannot attayne to the perfection of Angels nor yet come nere it So then whereas he sayeth
sort Is it not euen to breake thy necke when thou wilt stie thus aboue the skies without wings So then let vs learn to walke in humblenesse and praye God that we may take all for good which hee disposeth of vs and that we may yeld therevnto and saye Lord thou art rightuous and wyse in all thy doings And therefore graunt vs the grace not to cease to prayse thee and to giue thee this glory namely to take in good worth what so euer thou sendest and to frame our selues to the same notwithstanding that to the flesh it be hard and bitter to indure Thus ye see what we haue to marke in this text Furthermore when he saith That his dayes are passed more swiftly than a weauers shettle heere seemeth to bee some contrarietie For he sayth that his life is ouerlong and yet neuerthelesse hee addeth that his dayes slippe away as swiftly as any thing If any man saye that Iob was caried awaye with his ouerheadie passions verie well that is somewhat But there is no contrarietie if we marke well howe that according to the similitude whiche is put heere the same is also well placed in the song of king Ezechias in Esay and it serueth to shewe that when a man is pressed with the hande of God hee woteth no more where he is For although we endure many aduersities yet notwithstanding wee count still vpon our life But if God pursue vs ouerhastily then wee become as it-were dulheaded wee bee not after the manner that wee were wont to liue we be vtterly dismayde saying How nowe could this time be passed so sone Yee see then what this similitude importeth and what Iob ment as nowe by saying that his life passed swiftly away like a weauers shettle And why so For he felte Gods hand presse him so sore as hee coulde not but sighe and lament and saye what will there be no end Ye see then how Iob ment and yet in the meane season hee ceasseth not to bee attached with such feare and anguishe that he was as it were plunged ouer head and eares by cause God hild him as it were vpon the racke and seemed to keepe no measure in chastizing him Lo how we ought to apply this similitude And hereby we be warned to pray vnto God in our afflictions that howsoeuer he keepe vs in them wee may haue some rest to thinke vpon our selues and vpon him I saye to thinke vpon ourselues to the intent we may knowe our sinnes and consider howe much time wee haue lost in our life to the end that wee may not thinke it straunge though God scourge vs and vexe vs For we passe the most part of our life in pampering of ourselues yea euen to aduaunce our selues against god And therefore we haue great neede to pray him to waken vs and to giue vs respite to examine well oure faultes And more ouer let vs also thinke vpon him But that cannot be done but we must haue some rest and be somewhat cheered Forso long as wee bee in such hartburning as to chawe vpon our bridle it is vnpossible for vs to come vnto God to comforte oure selues in his goodnesse which he is readie to make vs to fele Therfore we must praye him to holde vs in awe if we will haue our myndes to abyde quiet and peasable in the midst of the troubles that may befall vs And this also cannot be done except Iesus Christ be at hande with vs that we may haue some solace in him according as he himselfe sayth come vnto mee all yee that laboure and are ouerloden and I will refreshe you and you shall finde rest for your soules As oft then as God scourgeth vs let vs determine to pray vnto him that we may turne our heart and minde to our Lorde Iesus Christe so as wee maye in him haue the rest whereof hee speaketh and that when wee haue founde the same wee may bee hild in such wise by it as wee may receiue Gods chastizementes and corrections to humble vs before him that wee maye leane vnto his good will so as we may not doubt but that in the end he will bee helpfull to vs and shew himselfe fauourable towards vs Beholde I say after what sort it behoueth vs to bee comforted in the middes of the miseries and afflictions whiche wee haue to endure in this worlde wayting to enioye the blissed comfort which God offereth vs now by his word and which we shall one day enioy in full perfection when he shall haue taken vs hence to himselfe And nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying him too make vs feele them better than wee haue earste done yea euen in suche sorte as wee may bee ashamed of them presently and come vnto him touched with suche a zeale as feeling him to bee oure father and sauiour wee maye yeelde our selues wholly to his goodnesse and hee strengthen vs more and more in the truste that wee haue in him vntill such time as he haue deliuered vs not only from the miseries of the worlde but also from the slauerie of sinne and called vs into his heauenly glorie whiche we possesse not nowe but in hope That it may please him to graunt this grace not onely to vs but also to all people and nations c. The .xxviij. Sermon which is the second vpon the seuenth Chapter 7 Remember that my life is but vvinde and that mine eye shall see no more good 8 The eye of the seer shall see mee no more thine eyes are vpon me and I shall be no longer 9 Like as a cloude passeth and vanisheth avvay So also he that goeth dovvne into the graue shall no more comevp againe 10 He shall no more returne to his house his place shall knovve him no more 11 Therefore I vvill not spare my mouth that I shoulde not speake of mine anguishe and talke of my miserie 12 Am I a Sea or am I a vvhalefish that thou keepest me so in vvarde 13 VVhen I say my bed shall ease me and my couch shal comfort me vvhen I speake in my self 14 Then thou frayest me vvith dreames and visions 15 Behold my soule hath chosen the halter and death rather than my bones THE holy Scripture telleth vs oftentimes that God pitieth vs in respecte of our frailtie for we must not thinke that he is moued with any worthinesse that is in vs there is no such thing Then if God spare vs and vse mercie towardes vs it is more in respect of the needinesse that he knoweth to be in vs than otherwise according also as it is saide he considereth that men are but as grasse whiche fadeth out of hand and withereth away Men are but flesh that is to say corruption and breth that is to say a winde that passeth awaye and vanisheth without returning any more Now seeing that the holie Scripture witnesseth this vnto vs we also ought to set it before
wee ought too put our selues in good readinesse to battell sith that God afflicteth vs and that we shal not feele any thing saue that we indure to the world warde but the chiefe is sithe wee knowe wee must come to a reckening before god For if hee make vs feele our sinnes by shewing himselfe a rigorous iudge beholde that is as it were the depthe of hell and the gulfes that are open to swallowe vs vp VVe must haue bethought vs of these things before hande that wee may know how to humble our selues that this conceit also doe not vtterly confounde vs And here yee see why Iob who was a man of such vertue and excellencie was notwithstanding so pressed And wherefore For by his example God meant to shewe howe it is no small matter to come before his Maiestie and before his iudgement seate to answere for our whole life Then let vs apply our selues to receiue the warnings whiche God giueth vs of our sinnes notwithstanding that we haue verie rough assaultes And let vs Leseech God to holde vs vp that putting our trust in the grace that is offered vs in our Lorde Iesus Christ we may not ceasse to continue and hold out to the end yea euen till he haue humbled vs as he knoweth to be needfull for vs And specially let vs marke well this circumstance VVhen I haue thought that my bed should giue me rest I founde a burning fire in talking to my selfe True it is that we may well hope that God will releeue vs but it is not for vs to appoint him either time or place that must be put ouer wholly to his good will. Then must wee not seeke our rest neither in our bed nor in any other thing but let vs cast vp our sighes vnto God that it may please him to refreshe vs of our sorrowes But by the way as I sayde it is a strange cace that Iob should feele himselfe so burned by talking to himself I haue told you howe this circumstance is well worthy to be marked For whereas men do commonly babble so muche in making their mone their talking of this and that doth but set them more on fire VVhat is the cause that wee ouershote our selues after suche sort in our passions It is bycause euerye of vs flingeth out at randon and deceyueth himself But Iob sayth here how it was contrariwise with him that is to say that he spake in himselfe How then VVhen a man shrinketh intoo himselfe and striueth too keepe himselfe from passing his boundes in wordes for feare of resisting God and represseth his affections is that an occasion to set him on fyre Yea surely sometimes according as it is sayd in the two and thirtie Psalme in such other texts But yet notwithstāding it is not as much to say on the contrarie part that we should therefore bee lauishe of our wordes and complaintes to euery bodye to fynde ease of oure griefe and to quench the fire whereof mention is made heere but tather let vs enter into oure selues True it is that sometimes our passions kindle by talking so to oure selues but yet notwithstanding God will soone after do his office in quenching the fire that shal be kindled by him As for example looke vpon a poore man whome God scourgeth And why the man oftentimes knoweth not why and yet notwithstanding in the ende God will turne it too good But if the poore man continue still in his anguishe what shall hee doe Let him enter into himselfe Howe Let him say hath thy God forsaken thee Or else let him say loke well vpon thy selfe poore creature needs must thou haue offended God greeuously seeing hee executeth suche rigour vpon thee But in the ende the holie Ghoste will still make him to take holde to taste and to apply to his owne vse that the holie Scripture in speaking of the roughest assaultes doth neuerthelesse set forth to vs the infinite goodnesse of our God to the intent that in the middes of oure greatest afflictions wee should be assured that God will deliuer vs out of all our aduersities in time conuenient Yee see then howe Iob hath bene exercized But yet neuerthelesse hee presently protesteth that hee felte himselfe in the greater heate when he had mourned and muzed in himselfe And he ought to acknowledge Verie well my God I haue not yet inough true it is that my miserie is very great in respecte of my ablenesse to beare it but it must yet increase more Lo what Iob ought to haue considered and it had bene a point of true wisedome But seeing that hee did it not euen he which was of such a courage as a mā may see so much the more behoueth it vs to stand vpon our gard and to aduise oure selues well that we pleade not againste God when he afflicteth vs for seare least he put vs to such reproch as we shall not know where to become And hee sayeth that it is God that troubleth him in visions by night according as wee haue seene alreadie heertofore that hee had not to doo with men to feele paine in his bodie onely but that aboue all he was faine to abide temptations as if God were against him Herevpon hee concludeth that his soule had chosen the halter that is to say that he wished the miserablest death that could bee and that he had leuer be hanged than to be in suche case And howe so Those are the wordes of a man in despayre But let vs marke that Iob in speaking so sayth not that he had hilde himselfe there not that he had that purpose settled in him selfe but hee protesteth onely that in making comparison of his life with the worst death that could happen vnto him he was so dismayde with it for a time as hee loked no further asore him than to the feeling of the sorrowes that pinched him Herevpon then let vs consider that if God haue not spared his seruāt Iob it may fall out that we shall be tormented as he was True it is that God knowing what wee bee able to beare will not suffer the temptations to bee so greate as they haue bene in man who had receyued more strength of the holy Ghost than we but yet muste euery of vs be visited by the hande of God in such sorte that sometime our lyfe shall be more miserable than the death of him that is hanged I say wee must bee fayne to come therevnto and therefore it standeth vs in hand to be throughly in a redinesse But let vs learne to fence our selues with that whiche is shewed vs in the holy scripture namely that we shall haue matter of gladnesse ynough when wee shall haue increased and profited in Iesus Christ as well to death as to lyfe Are wee then ioyned to Iesus Christ Although oure lyfe bee more than miserable yet shall it turne to oure profite so as if we haue troubles in this world the same shall be as many helpes to our saluation
els shall bee the ende of suche a cace but confusion and decay Beholde then a brydle to holde vs still in pacience namely the knowledge which wee ought to haue of Gods rightuousnesse For by standing so against all right and equitie we fight to our owne dānation And when we chafe at our aduersities we wage battell against God and woulde ouerthrowe his Iustice and bring it to nothing as neere as we can Yet notwithstanding it behoueth vs to go on further if wee will bee rightly pacient And why so bycause we shall bee neuerthelesse tempted to despayre though wee haue knowne the rightuousnesse and Iustice of god Looke vpon a poore sinner that feeleth himselfe pressed too the vttermost well hee will confesse yea euen vnfaynedly that God is rightuous in punishing him but yet it seemeth to him that he shall perishe that there is no forgiuenesse to bee looked for in his cace Yee see then how he which is visited by the hande of God may fall into despayre notwithstanding that he acknowledge God to be ryghttuous And in good fayth wee see what is happened vnto Iob. True it is that hee was not vtterly destitute of pacience but yet he ceassed not to bee tormented with horrible passions as wee haue seene heretofore and shall see hereafter And certainely hee doubted not at all that God was rightuous but hee had an eye to his owne infirmitie saying in himselfe Lorde I am frayle and yet neuerthelesse thou vtterest thy strength against me and what am I It seemeth that thou arte minded heere too thunder agaynste mee sillie creature whiche am lesse than a worme Yee see now wherewith Iob sounde himselfe greeued and vexed namely that he coulde not at the firste brunte taste howe God succoured him in the middes of his rigour and afterwarde would giue him a happie ende of it so hee taryed his leysure Verilie Iob had some feeling hereof but yet he is so combered with heauinesse as hee coulde not ridde and dispatch himselfe of it at the firste brunt Yee see then that Iob is partlye vnpacient And notwithstanding that he be set foorth to vs as a mirrour of pacience yet are his afflictions so vehement that hee quayleth VVhat is the reason It is bicause hee hath not suche a sauour of the fatherly care that God hath of him as is requisite For this cause I haue sayde that to knowe Gods rightuousnesse and too bee fully persuaded of it is a meane too bring vs too pacience howbeit that wee muste matche another article with it that is to witte wee muste alwayes thinke that God in afflicting vs doeth not ceasse too loue vs yea and that hee will procure our saluation what rigour soeuer he vse towardes vs so as all our afflictions shall bee assuaged through his grace and he will giue them a gladsome end And after that Baldad hath spoken so he addeth Thy children haue sinned and God hath sent them too the place of theyr iniquitie But if thou returne too him betymes hee will wake towardes thee or hee will make prosperitie come agayne Hereby hee meeneth that God hath set a fayre looking-glasse before Iobs eyes to the intent hee shoulde not aduaunce himselfe any more nor play the horse that is broken looce seeing that they which are stubborne agaynste God do come to confusion must be plunged into perditiō for euer Secōdly there is a promisse that God doth still wayte would fayne draw him backe to repētance therefore that he ought to make haste while time serueth for it Thus thē ye see the two poynts that are touched here by Baldad But I haue told you before how he misapplieth it to the person of Iob. VVhy so It is an euill cace well handled Therefore let vs take the same for a generall lesson to the end that euery of vs may apply it to himselfe in his degree according to his necessitie It is sayd here that God punisheth such as are stubborne against him and hereby his meening is to humble vs that we might not giue the bridle to the infirmity of our flesh as our maner is to be too licentious VVhen we come to taking a stomake agaynst God wee make lesse difficultie in it than if wee shoulde incounter with our inferiour or with our equall Behold I say the diuelish boldnesse that raigneth all the world through which is that the party which will be afraide of a mortall creature and wouldbe loth to offend him will anger God boldely and without remorse of conscience And therefore lette vs remember well this lesson that is shewed vs heere that is to witte that when soeuer and as ofte as God punisheth the wicked or executeth any horrible vengeance it is to the intent that wee shoulde stoupe with our heades that bothe great and small shoulde haue their mouthes shet and that wee shoulde no more presume to come pleade agaynste God but assure our selues that it shall happen vnto vs as it did vnto those whome we see to perishe after that sort if wee follow them And heere yee see why it is sayde in the holie Scripture that God teacheth men rightuousnesse by executing his iudgementes Heereby the Prophet Esay sheweth that so long as sinnes abyde vnpunished men do harden themselues and make a sport at it they thinke they be scaped out of the iudges hand to be short there is neither feare nor modestie in them But so soone as God settes himselfe downe in his iudgement seate and sheweth examples of his iustice we bee out of conceyt and wee conceyue such a fearefulnesse as wee sinke downe vnder it and that serueth to bring vs backe againe Lo howe the iudgements which God executeth vpon the wicked ought too serue for our instruction too to the intent that euerie of vs yeelde himselfe vnder hys hande And this is it that is sayde likewise in this Text. Truely wee ought not too determine whether Iobs children were reprobates or no and it is a more likelyhood that God sent them onely a temporall punishment too saue their soules for euer For we haue seene heretofore the concorde that was betwixt them and the scripture speaketh not of them as it doth of the sonnes of Elie. On the other side wee see that Iob made solemne Sacrifizes when the course of their feasting was come out and there is no doubt as it hath beene declared but they were counselled to aske forgiuenesse at Gods hand and doutlesse they woulde haue ioyned with their father in so doing So then we cannot determinately say of Iobs children that they were reprobates and we knowe that oftentimes God taketh euen the cheefe of those out of this worlde by violent meanes whom he hath chosen and ordeyned to saluation howbeit that he handleth them after such a fashion as the chastizement which he sendeth them turneth to their welfare Also mens bodies must perishe for a tyme that their soules may be saued for euer Therfore it may bee that the
punisheth whoredomes it is too the ende that wee shoulde walke in all cleanlinesse bothe of bodie and soule Thus yee see then howe it is Gods will that menne should behold and consider his iudgements specially when they bee manyfest A man may well saye sometimes that God is righteous And why for hee hath punished suche a one yea euen bycause hee was a man of a wicked and dissolute life Hee hath executed his vengeance vpon such a countrie And why for it was full of all filthynesse and vncleannesse VVee may well speake after this maner and so ought wee to doe howe bee it not alwayes For as I haue sayde alreadie hee holdeth not on all by one rule VVhat is to bee done then VVee must come vp higher and saye that God is alwayes righteous howe so euer hee handle men And this is a poynte well worthie to bee noted for in these dayes wee shall see some beastes who notwithstanding will weene themselues to bee clearkly fellowes when they shall haue maynteined Gods iustice by their owne reason and phantasticall wit. They would that God should bee esteemed righteous And why for handling euerie man according to their desertes as I touched afore And too bring this too passe they are fayne to graunt me a free will and Gods election must be ouerthrowne and brought too naught For to saye that God choseth whome hee listeth and calleth them to saluation through his owne free goodnesse and that hee forsaketh the residue they thinke it verie straunge to bee spoken bycause they can not comprehende the reason of it And heere yee see why these rogues that counterfaite to bee great clearkes ouerturne the foundacions of our fayth to proue Gods rightuousnesse euen after their owne fansie And why is that By cause they can not mount so hygh as too knowe that God is rightuous in comparison of men whatsoeuer they be True it is that it stādeth vs in hād to beware of another extremitie which is faultie For we shal see some of as slaunderous conuersation as may be who if they perceiue their leudnesse to be discouered fall by and by to saying As for me I am an honest man yea to the worldward I confesse euery man is a sinner to God-ward and so will he shroude himselfe vnder the common cloake Looke vpon a whorehunter that hathe haunted the stewes halfe a score yeares Looke vpon a blasphemer that ceasseth not to rayle at God and to spyte hym Looke vpon a villaine that despiseth God and all religion Looke vpon an vnthrifte or an vnconscionable person that seeketh nought else but to be catching withoute faithfulnesse or honest dealing and such dogges will say it is true that they be sinners before God for no manne is righteous They goe no further with their faultes but so which are so hideous as maye bee but shrowde themselues vnder the cloake of naturall infirmitie saying that there is no manne that can bee equall with god They thinke they haue doone verie muche in yeelding suche a confession But I haue shewed alreadie that it behooueth vs to haue both these two points The one is that we must acknowledge god to be rightuous in respect of the whole worlde and that men muste not pleade nor dispute wyth him whosoeuer they be or what so euer they be able to alledge but must bee abashed both great and small Lo here one speciall poynt The other is that ech man should haue an eye particularly to himselfe and that euery man should be sorie for his faults and abhorre them and condemne them and that heerevpon we should also consider the vengeance and punishmentes whiche God sendeth vpon sinnes to the ende we should learne to fare the better thereby If we be beaten with his roddes let euerie of vs saye it is good right I haue well deserued it If God teach vs at other mens coste so as hee chastizeth other men before our eyes let the same touch vs and let vs applie such examples to our owne instruction to the intent to preuent the matter that God bee not compelled to fall vpon vs bycause wee haue not profyted by the chastizementes which hee hath shewed vs in the person of others Thus yee see the two poyntes which wee haue to marke and to put in vre Now let vs come to the laying forth of that which is sayd here by Iob. I know for a truth saith he that man shall not be iustifyed with God. So it is set downe but this word with importeth as much as to Godward And it is a doctrin of great weight if a man know it wel VVhat is the cause that men iustifye themselues so boldly that is to say that they presume so muche of themselues that they set so much store by themselues and that they bee so full of pryde VVhat else is the cause of it but only their staying here belowe that euery man compareth himselfe with his neyghbour Yee see then wherevnto we runne And yee see also why Saint Paule sendeth vs to the great iudge saying that euerie man shall beare his owne burthen As if he had sayde my friendes men beguile themselues when they make suche comparisons as these VVhat I see other men liue no better than my selfe and if I haue faultes in me so haue other men in them too Ye see then what is the cause that men condemne not themselues as they ought to doe but rather sooth themselues in iustifying their owne cace But heere it is expressely sayde that man shall not be iustifyed with god VVhat must wee then doe as ofte as any man speaketh to vs of our sinnes and laieth them afore vs let vs learne to know that we must not hold oure eyes here belowe but looke vp to the iudgement seat of our Lord Iesus Christ where we haue our accounte to make we muste knowe the incomprehensible maiestie of god Therefore lette euerie man thinke thereof and then shall all of vs bee wakened to withdrawe oure selues out of our follies and wee shall haue no moe of these vaine imaginacions and dotages that haue bin wont to rocke sinners asleepe Had this bin obserued there shoulde bee none of the debates that are nowe adayes in christendome aboute the rightuousnesse of fayth The Papistes can not be persuaded of this that we say namely that wee become rightuous throughe the meere fauoure of God in oure Lorde Iesus Christe And why what shall become of the merites say they and of the good workes wherein the saluation of menne consisteth And why do the Papistes stande so vpon their merites and why are they so besotted with them but bycause they looke not vp to God They dispute in theyr schooles whether good workes deserue recompence and wages as well as euill workes deserue punishment for they be things flat contrarie If mens sinnes deserue to be punished then must there also be some rewarde for vertues for otherwise Gods iustice shoulde not bee indifferent yea to our seeming and so
mens mynds and make them astonished at it ought not God to be magnified therein what difference is there betweene the originall of a man and the making of a cheeze For wee see that of milke after it is set togither and curded folke make cheeze But who can say that a liuing creature a creature that beareth the image of God in it a creature that is so well framed shall proceede of that which is the groundworke in the begetting of men Forsomuch then as there seemeth to bee no likelyhode that a man should bee formed out of mannes â—eede so much the more is it too be seene that Gods intent is to be glorified therein Therefore let vs bee as it were rauished to say Lord what a workman art thou that men should be compacted after such manner of dung and filthinesse and yet notwithstanding become so excellent a thing For when wee looke vppon a man wee muste needes be abasshed whither we will or no. And whereof commeth that Of a shamefull thing and suche a one as men are loth to speake of Ye see then that God hath so abaced vs in our begetting as hee will haue his power ryghtuousnesse and wisdome the better knowne thereby Lo what Iob hath vttered heere And for the same cause he addeth Lord thou hast clothed me with flesh and skin Now do these things proceede of mannes seede It is nothyng but infection and filthinesse and yet notwithstanding behold how skin behold how flesh beholde how sinewes come thereof whych are things whereat all the world may be amazed Seeyng then that God hath packed so many miracles togither in one body and sheweth vs there so faire and liuely an image of his maiestie haue not wee cause to say Lord heere are things that farre passe all our witte and reason But after that Iob hath spoken of mans begetting he addeth well then Thou hast giuen mee life and grace and thy visitation hath preserued my Soule Heerein he sheweth how God thought it not ynough too haue fashioned him in his mothers womb and too haue gyuen him so excellent a shape But besides this sayeth he thou hast giuen me life and grace By thys word lyfe he meeneth the liuelinesse and power that is in the Soule For the body of it selfe hath no mouing it is but a dead thing Thou therefore ô Lord hast quickened me that is too saye â–ª the shape of my body is not the cheefe thing that ought to be magnified in thy worke True it is that euen in that a maÌ„ may see thy woonderfull power and wisdome But the Soule is yet more that passeth And heerewithall the Soule hath not the common life suche as is in the brute beasts whose soule hath power to feele and mouse to eate and drinke and to go and come not only these outwards senses are in man but also there is reason and vnderstanding in him and there is truth in him For we see what a number of things the mind that is in man doeth comprehend Lo why Iob matcheth the word life with the worde Grace meening thereby that the brute beasts are not parttakers of the life that is in men but that there is in men a dignitie farre greater and of much more value And successiuely he declareth that God is the continuer thereof Thy visitation sayeth he or thy looking to it hath preserued my soule For when God hath set vs in good state yet can we not continue vnlesse he haue his hand alwayes reached out ouer vs VVhat is too be done then that wee may continue in the state wherein we be once stablished God must be faine to breath his power intoo vs without ceassing and be continually at hand with vs Thus ye see why Iob vseth thys woord visitation or looking to as if he should say Lord were it not that thou lookest vpon mee with a fatherly eye it is certayne that I shoulde be vndoone euery minute of an houre But thou lookest to mee continually thou knowest my needes and thou prouidest for them Lo how I am preserued and maynteyned And in the end hee addeth Although these things be hidden in thee and thou keepest them in thyne owne minde yet know I well that it is so with thee As if Iob should say Lord I knowe these things are so hygh as I cannot reach them at all but yet notwithstanding needes must I haue some ame of them I knowe it is so with thee that is too say I haue not so perfect a knowledge as were requisite but yet neuerthelesse I knowe it is so I haue some taste of it on my part whiche suffizeth to make me conclude that thou haste layde foorthe so greate treasures of thy wisdome goodnesse and power in mee as it is impossible for mee to value and esteeme them as they deserue But now I see how thou handlest mee For I am vnhappie thou haste shet mee heere in prizon and I shall neuer be able to get out And why so I looke vppon the trouble wherein thou haste set me and bycause I see not the end of it behold I am so abashed that although I were rightuouse yet durst I not looke vp too excuze my selfe before thee I am vtterly barred of all plea â–ª like as when a iudge will not admit any allegations but barreth the partie of his plea then must the partie needs be condemned notwithstanding all his replications Euen so is it with mee sayeth Iob. For I see that although I perceyue not my selfe to be faultie yet notwithstanding thou hast punished me greeuously as now But this is spoken in respect of the excessiue hartgreefe whereof we haue treated and yet neuerthelesse he acknowledgeth therewithal that if he should come to the sayd rightfulnesse of God which is incomprehensible vnto vs there he woulde not thinke it straunge to be handled so True it is that hee could not conceyue that thing in his owne natural vnderstanding and yet neuerthelesse when he shall haue considered all things well hee must needes resist the sayde temptation Yee see then in effect what is touched here And now wee haue to consider and beare in minde what Iob declareth heere concerning the creation of men and concerning Gods grace whereby they be mainteyned in their state Then marke it for a speciall poynt when hee sayeth That God hath created vs as of Clay and that we must â—e brought to dust agayne when he shall haue withdrawen his grace which he had spred out vpon vs and this muste teach vs lowelinesse For wee see how men set muche by themselues and euery one of vs could find in his hart to be aduanced aboue the cloudes VVhy so he that knowes him selfe well setteth little by himselfe But men through desyre to purchace estimation do shet their eyes and forget themselues and passe not to consider what they bee nor what their state is It is a wonder that we should loue so well to beguile ourselues and yet we do so neuerthelesse So
them Verely when the philosophers disputed of these things they sayd that Gods working in the begetting of men must needes be extraordinarie For there is no apparant reason how he should take so perfect and excellent a worke as mans body is out of a thing that is so bace of it selfe And although the philosophers say well that if a mā will haue any thing in nature it must begin of corruptiō yet notwithstanding ye see it is a fayre beginning that is cleane contrary to mannes reason It is true But it was Gods will to shewe them that euen the wisest of them shal be graueled when they come to the beholding of his works Neuerthelesse God graunteth to the philosophers in the meane while too vewe and consider many things which shal not be vnderstood of the common people and the vnlearned sort but Gods meening here is not to call vs to such a schoole VVhat then he ment to shewe the things that is auaylable for our saluation which is that we shuld first know what we our selues are and of what mettal we be made and secondly that in respect of the workmanship that is in vs wee shoulde behold the shape that God hath giuen vs to glorifie him withall to the end that none of vs nother great nor small learned nor ignorant and simple should haue any excuse at all For if God had treated of things ouercunningly the great clearks would haue surmised that they had atteyned too suche knowledge by their owne study or by reason of their greate discretion aboue other men But God setteth downe things heere in such a sense as there needeth no descanting vppon them afterward nor any such great speculation as the vnlearned myght say I neuer went to schoole There needeth no greate learning nor skill too vnderstand what is sayde heere Yee see then that the greate clearks shall be the more blame worthy if they perceyue not the things which the ignorantest persons ought too knowe And they also which haue not gone to schole shal haue no excuse to cloke themselues withall bycause the things that God setteth downe here ought to be knowne to vs all Thus ye see how we ought to inure ourselues to the speech whiche the holy Ghoste vseth heere by the mouth of Iob when he sayeth that God hath clothed man with skin and flesh and knit him togither with bones and sinewes For it serueth to expresse better what hath bene sayd afore that is to wit what difference there is betwene the seede of man and that which we see in mannes body Ye see the seede is but filth and corruption and ye see the flesh is liuely ye see there is skin there are sinewes there are bones Let vs consider a little what manner of workmanship there is in mens skinnes The very heathen were forced to say that suche as knew not that there is a soueraine Godhead might be conuicted thereof euen by one only nayle of a man without going any further Ye see our nayles are as it were superfluouse in our bodies and yet notwithstanding if wee looke well vppon our nayles we shall see a wonderfull workmanship in them For they serue to arme the fingers that they may be put to worke and hold whatsoeuer is necessary by bowing of the fingers Therefore it is certayne that a mannes nayle which is but a superfluitie is a lookingglasse of Gods prouidence to vs so as in the same wee may perceyue that he hath wrought in suche wise in vs as it is vnpossible for vs to knowe the hundredth part of the woorkmanship that hee hath put in vs Ye see then what is vttered here namelye that there is greate oddes betweene the seede whereof men are begotten and the things that are to be seene in mannes body But yet the cheefe thing is the Soule And that is the cause why hee sayeth Thou haste clothed mee For hereby Iob meeneth that the cheefe part of men consisteth not in the shape that is seene with our eye but in that which dwelleth within it For what importeth this manner of speeche and what is ment by saying Thou haste clothed mee It must needes be some guest that is lodged in our bodie And who is this guest It is the Soule VVee see then that the cheefe part of men is the Soule which God hath put into them There is so excellent woorkmanship in the body as wee must needs be astonied at it and what is to be thought then of that which surmounteth it and is farre higher and of muche greater woorthinesse Beholde the degrees whiche wee haue too remember So then although this manner of speeche as whereby God meant too teache the veriest idiots bee rude and grosse yet notwithstanding we see things still in them which are able to moue vs throughly to set our whole mynd vppon them though we were the sharpestwitted and finestheaded in the worlde But yet Iob expresseth further what the excellencie and woorthinesse of the Soule is when he sayeth Thou haste giuen mee life and grace and thy visitation hath preserued my Soule VVhen hee sayeth thou haste gyuen mee life he sheweth that the body were nothing no though it haue so goodly and wonderfull woorkmanship in it if it had not the liuelinesse that is shed into it Forsomuch then as God hath quickened vs therin he hath vttered his great goodnesse and we ought to glorifie him the more therein and to acknowledge ourselues bound vnto him beyond all measure True it is that wee haue muche more in vs than common life and if there were no more but that same mouing it were much of it selfe Let vs behold the brute beastes It is a great matter to say beholde a beaste shall come of seede that is too saye of corruption and although it haue not that which is in man I meane euen as touching the bodie yet hathe God put this mouingnesse into it VVee see that in the nourishment of beastes when they haue eaten grasse the same turneth into bloud into milke and into fleshe and afterward when the beastes bee killed they feede vs likewise VVhen we behold all these things euen that verie Beastlife as a man may terme it beare witnesse of Gods most excellent power and wisedome But there is much more in men than life And that is the cause why Iob sayeth expresly that God had giuen him life and grace For heereby he doth vs to wit that the life of men is matched with vnderstanding and reason And therefore it is saide in the first chapter of Saint Iohn That life was the lighte of men VVhen Iohn declareth that all thinges are quickened by the worde of God and that the sayde externall wisedome whiche is in God is the welspring of life and power hee sheweth that men haue not onely life so as they can eate and drinke but sayeth hee there is also a light shining in them By this worde light hee meeneth that the image of God is imprinted in
notable to iudge a man may beguile me vnder coloure of God and of Religion and therefore it were better for me to know nothing Yea and what an vnthankfulnesse is that God hath giuen vs eares to heare him obediently and we say As for me I will make no seeking for the matter And that is all one as if a man shoulde say I will not eate for there are euill meates a man might giue me a naughtie weede that woulde poyson mee and therefore it were better that I eate no meate at all If a man should make so foolish a determination in himselfe were he not woorthy to starue Lo how they deale which say I will not know the holy scripture I may be deceiued VVretched creature as thou art it is the foode of thy soule Our Lord nourisheth mens bodies with meate and drinke and he nurrisheth their soules with his word and yet for all that wee would refuze that foode for feare of some corruption and is not this a manifest tempting of God And as I sayd wherefore are eares giuen vs but to heare and herken and to receiue whatsoeuer God sayth vnto vs True it is that of our selues we shall not bee able to do it except God enlighten vs But yet if wee come meekely to heare what is tolde vs in the name of God and that wee desire him to gouerne vs with his holy spirit that we may not be abused by vntruth hee will shewe that he hath not made our eares for nought but to heare and receyue that which is told vs with all feare and reuerence Thus yee see what wee haue too marke in thys streyne And so in effect the holy Ghost exhorteth vs too herken vnto God when he speaketh to vs and to be diligent in receiuing the doctrine of saluation not doubting but he will make it preuaile in vs if wee haue oure eares ready and well disposed to heare what he sayth But now let vs come to that which Iob addeth VVisdome is in olde men and age bringeth skilfulnesse In him is wisdome skilfulnesse and counsell and altogither Heere Iob maketh comparison betweene God and men For the poynt whereof hee had bin accused was this that hee regarded not the tyme past that he considered not the things of antiquitie and that he bare not in mind what had bin taught by suche as had liued long time in the world And heerevpon he saith yea verely there is wisdome in old men Truly this may be taken in way of mockerie as thus you alledge mee the auncient time and old men to the end I shoulde hold me to them and what shall become of God Then must God be bereft of his honoure that men may take his roome But Iob graunteth here that there may be some wisdome in men so beit that they be not exalted aboue measure As if hee should say True it is that if a man haue liued long time heere and seene muche hee may haue gotten some skill but must the same be a derogation to God No all the wisdome of men is but vanitie although it deserue to be esteemed in it selfe For if comparison be made betwixt men and God all that euer they haue must needes be dashed downe and only God must be reputed for wise and men must knowe that there is no wisedome but in him Thus ye see Iobs meening But we haue a good and profitable lesson to gather out of this sentence First it is certayne that we ought not to despise the wisdome that is in men whome God sendeth to vs as helpes If there be any folke that haue seene much God intendeth to teach vs by them and if wee holde skorne to profite our selues by that which they shew vs to whome do wee offer wrong Euen to the liuing god Also if God haue giuen a man a good wit so as he is able to giue counsell and aduice or if he giue him abilitie and grace to teach others if other folke make no account of all this but refuse it it is certayne that the holy Ghost is trampled vnder foote For the man that is able to instruct vs hath it not of himselfe nor of his owne growing but it is giuen him from aboue and it is giuen him to helpe vs withall For when God dealeth foorth his gifts it is not to the ende that euerye man should keepe them to himselfe and not make other men partners with him but for the common edifying of vs all Then if we be so stately as we cannot abide too bee taught by those that haue good doctrine nor to be guided by those that can giue good counsel in so doing we quēch the light of God and refuse the benefite which he would bestow vpon vs Therefore when wee haue men that are able to teach vs we must willingly heare them and yeeld our selues teachable with a meeke mind that we bee not stubborne as we see the more part are But yet must wee not hold our selues at that poynt altogither and without exception And why VVe see how the wretched world is blinded at this day with the sayd credit giuing in so much that men wil say VVhat Is not the manner of liuing that men vse now adayes of time out of all mind VVhat a long time haue men kept themselues to it Hath not this bin vsed thus long time And heerevppon the wretched folke do cast themselues intoo destruction when God is ready to bring them into the right way according as wee see that his word is preached to vs to the intent it should haue full authoritie ouer vs and that we might not be led into the snare by deceitfull words as Sainte Paule sayth in the fourth to the Ephesians That mē should not leade vs after their lure but that God mighte gouerne vs and we become wise in obeying him Ye see then that the way which we haue to hold is that when wee haue receyued at mens hands the things that they can bring as Gods ministers and the instruments of his holy spirite VVe must neuerthelesse vnderstand that God must haue the whole preheminence ouer vs that it is he from whome all wisdome proceedeth to the end we be not caried away with trusting too much vnto men to bee tossed suddainly hither and thither but that we may bee fully settled in certaintie that we hold our doctrine of him For the better perceyuing heereof we must note that there are two extremities For we shall see some brainlesse persons despise all the gifts that God giueth to men and the vnskilfullest will be presumptuousest in that cace and that is too common a thing in so muche as they will brag of theyr beastlinesse Looke vpon a man that neuer had any knowledge and he will thinke that he hath so much more cause to stand vpon his reputation And wee see diuers now adayes which wrest the texts of the scripture to aduaunce themselues in greater pride Ye see it is sayd that God hydeth his
wee not to be excused For sinne ought not to bee imputed vnto vs excepte wee bee able too absteyne from it Seeing then that that power is not in vs it followeth that there is no more sinne in the worlde Heerevpon there steppe in sticklers whiche woulde fayne play the Philosophers too defende God and to cleere him of all these slaunders O say they it is true that wee bee weake and that wee can doo nothing vnlesse God helpe vs but his grace is readie for vs take it who will and wee may make it auaylable if the faulte bee not in oure selues Beholde howe men are desirous to curry fauoure with God by defacing the doctrine of the holye Scripture as thoughe God stoode in neede of their vntruthes So is it also with Gods Election VVhen men saye that God chooseth whome he thinketh good and leaueth the residue and that it is vnknowne why hee doth it sauing that it so pleaseth him and that his only wil ought to suffise vs for a finall conclusion that those whome God hath chozen haue too consider his goodnesse and mercie and that as touching those that are forsaken they be ▪ as it were mirrours of his vengeance when men speake after that manner it is according too the Scripture But nowe beholde howe the malicious sorte do ranckle and spewe out their blasphemies against God yea say they and if he chooze whome he listeth then is he an accepter of persones VVhy doth he chooze the one rather than the other Verely as who shoulde say that God regarded our fayre eyes in choozing of vs and that the cause sprang not in himselfe that is too say in his owne meere goodnesse But yee see howe men are alwayes desyrous too checke agaynst god And herevpon come in these sticklers that I spake of to qualifie the matter O say they we must not say that God doth after that sort chooze whom he thinketh good for that shoulde giue the wicked men occasion to runne further oute of square but wee muste rowe betweene bothe the streames too content the one as well as the other VVell then say they it is true that God choozeth but it is those whome hee foresawe too bee disposed to receyue his grace And on the other side looke whome he foreknewe to bee wicked and that they woulde not bee the better for his choozyng of them them dooth hee leaue suche as they bee knowing well ynough that they would be vndone by their owne Free-will Thus yee see howe the wicked sorte doo speake of Gods election euen peruerting all truth and yet they beare themselues in hande that God liketh well of them for doing so But let vs rather assure our selues that God abhorreth them as this text sheweth vs And so yee see to what vse we muste apply this doctrine if we minde to fare the better by it Surely it deserueth to be layde forth more at length and so it shal be God willing but as nowe the tyme will not suffer a man to say any more But now let vs caste our selues downe before the presence oure good God with acknowledgemente of oure sinnes praying him to humble vs in such wise that being conuicted of offending him diuers wayes we may seeke nothing but his fauour and that if he afflict vs for a time and vse suche rigour as may seeme excessiue vnto vs yet wee maye still keepe our mouth shet wayting pacientlie till hee deliuer vs from all our troubles and that in the meane season wee may giue him his due glory acknowledging the authoritie which he hath ouer vs and all creatures That it may please him to graunt this grace not only to vs but also to all people and Nations c. The .l. Sermon which is the second vpon the thirtenth Chapter This Sermon is yet still vpon the vij viij ix and .x. verses and then as followeth 11 Doth not his Maiestie amaze you doth not the feare of him fall vpon you 12 Your remembrance is like vnto asshes and your bodies to bodies of clay 13 Holde your tungs in my pesence and lette mee speake and let happen too mee vvhat can 14 VVherefore should I take my flesh in my teeth and put my soule into my handes 15 Although he kill mee yet vvill I trust in him neuerthelesse I vvill reproue my vvayes in hys sight WE haue to go forward with the matter that wee began yesterday which is that the scripture sheweth vs many things which our vnderstāding cānot brooke For when a man speaketh to vs after that maner cōcerning god there is suche a scornfulnesse in vs as to our seeming wee are not bound to receyue any thing which we finde not to be good Herevpon there haue bene some that would fayne play the wyze men in disguising of things to the end that all might be wel liked according as I alledged two examples yesterday The one cōcerneth Freewill For beholde what the Scripture telleth vs namely that men cā do no good at all but are hilde prizoners altogither vnto euill Many are of opiniō that if it were so thē sinners were excused quit in asmuchas they haue no power in them to do good And there are forgers of lyes whiche rowe betweene two streames and say that then it were better to graunt men some Freewill to the intent they maye bee blameworthie when they haue doone amisse Yea but the Scripture speaketh otherwise VVherefore is it that they flee to such startingholes if it be not that they forge leasings to curry fauour with God hath hee neede of theyr lies muste his trueth bee mainteyned by that meane As much is to bee sayde of those that darken Gods grace in that he hath chozen whom he thought good before the creation of the world and reiected the rest And howe is that It is a very sore poynte and wee see that many men haue stumbled at it Yee see what these Sages alledge and yet in the meane whyle they steppe in like sticklers saying we say that God hath chozen those that ought to be saued And why is that bycause hee foresawe that they would be well dispozed therevnto Therefore in asmuch as hee foreknewe that they woulde bee ready to receyue his grace hee marked them out that hee might say these are myne But dooth the Scripture speake so No it speaketh cleane contrarie For it sayeth that God fyndeth vs all alike and that it is hee which putteth a difference betwixt vs and that there is nother barrell better herring of vs sauing that God of his owne infinite goodnesse draweth vs oute of death Thus yee see the pure and simple doctrine of the holy Scripture VVherefore doo men come too brabble heere As I tolde you it is because they thinke too excuse God by it Yea muste God bee fayne too borrowe oure lyes and must we bee his spokesmen with oure wrangling trickes lyke as wee see that euill cases had neede to be well coloured and altogyther turkined that it
hee shall haue cast vs in one poynt he shall be new to begin agayne in another Dauid then knewe that men were plunged in damnation as deepely and horribly as myght bee sauing that God pulleth them backe through his owne infinite goodnesse and that when hee doeth so men ought not to ouerpasse it slightly as if hee had released them but a det of fiue shillings but they must bethinke them well of their misdeedes of their iniquities and of theyr transgressions they must mynd them throughly and beare them in remembrance By this then wee see why there is vsed suche diuersitie of woords But as now Iob is flat contrarye as if hee should say True it is that men may do amisse many wayes it is true that they bee exceedingly blame woorthie before God but yet for all that when my life is throughly examined there will bee nother misdooings nor transgressions nor iniquities too deserue that God shoulde handle mee after this fashyon But wee must bee heedfull too beare in mynde what hath bene sayd namely that Iob ment not too iustifie himselfe as though he had performed all things to the full but onely had an eye too Gods intent for the which he punished hym For it is certayne as wee haue seene already that God had not respect vntoo hys sinnes how greate they were but ment too proue hys pacience Lo why he scourged him But that wee may take the more profit of thys doctrine let vs marke first that if God list to vse rigoure towards vs it is certayne that for any one sinne he may punish vs in such wise as wee shall not knowe where to become and yet hee shall do vs no wrong Then of much more likelyhod if he listed to punish vs for all our sinnes there should bee no ende And thirdly although he punish vs not directly in respecte of the faultes that wee haue committed yet shall he be rightuouse still and it becommeth vs to sinke downe vnder him with true lowelinesse euen in that behalfe These then be the three poyntes whych we haue to marke The firste is that if God listed too condemne vs for any one fault alone we haue no cause to replye against hym and to say the punishment is ouergreat VVe see what it booted Cain to replye against God in that wise surely hee could not denye the deede he was conuicted of it afore hande he had alreadye sayde am I the keeper of my brothers life But when he sawe that his iniquitie was knowen he spited at it and gnasshed his teeth and grunting sayd My punishment is greater than I am able too beare For behold I am as a forlorne man thou chacest me and where shall I become VVhosoeuer meeteth mee shall kill mee Thus ye see how Cain murmureth against God for that hys punishment was too greate But as I sayde sped he euer the better for that No his wickednesse increased so much the more Therefore let vs keepe oure selues from repinyng although wee wist there were no mo but one fault in vs For it is not for vs to shewe what our sinnes haue deserued only God is the competent iudge thereof And therefore he must punish vs not after our fancie nor as seemeth good to vs but according too hys owne iudgement Marke that for one poynt Moreouer for the seconde poynt wee haue too marke that as our faultes are innumerable so also wee must not thinke it straunge that God should punish vs after diuers sortes and double his stripes and that wee should bee plunged deeper and deeper intoo so many miseries and there languish as folke vtterly forlorne Let vs not thinke thys geere straunge And why For our faultes are withoute number That is the second poynt that we haue to beare in mind For the third let vs marke That God may well vtter his hand against vs yea euen to execute his secrete iudgementes when wee haue labored to serue him with a good conscience and imployed ourselues faithfully vpon our neighbours yea and liued among men without fraude without malice and without violence VVhē wee haue worshipped and serued God purely after that sort and when we haue walked vprightly with our neighbours yet if God scourge vs we must still confesse hym to be rightuouse VVe see not why but yet must not wee pleade wee must come short of that and say VVell Lord thou wilt not shewe me the reason of this miserie whiche I indure neuerthelesse I thinke the time long howbeit Lord it is wisdome ynough for me if I can humble my selfe vnder thy mightie hande And furthermore do me thou thys pleasure for the time to come that I may knowe what thy purpose was and that I may profit more and more and howfoeuer the worlde go let me not ceasse too glorifye thee Lo after what manner we ought to proceede But after that Iob hath desired God to enter after that sorte as it were intoo ordinarie pleading hee addeth Wherefore hidest thou thy face and esteemest me as thyne enemie Is not that a following of a leafe that is already broken is it not a perfecuting of stubble that is already withered Heere Iob alledgeth his owne frailtie too get some ease of hys afflictions and some asswagement of his sores as he hath vsed to do heeretofore and will do againe heereafter And thys manner of praying is good and holy when it proceedeth of those causes as wee see the faythfull haue done And indeede heere ye see what we haue to bring vnto God when we would obteyne fauoure at his hand to deliuer vs from our miseries and succoure vs whiche is too lay our feeblenesse before him VVhereas fooles alledge their owne woorthinesse and go about too binde God vnto them we can say nothing but that wee bee wretched How shall we then obteyne mercie Euen by saying Alas Lorde consider what we be thou must bee faine to haue pitie of vs bycause we be thy creatures VVhen a man alledgeth Alas there is nothing but filthinesse in my body Lorde if thou take away thy strength beholde I am brought to naught and as for my soule what hath it it is but a little breath and if that thou also withdrawe thy breath that is to say the power that thou hast gyuen me I am thencefoorth nothing And furthermore there is so muche ignorance such store of vices and so many wantes in it as is a woonder to see Alas my God when thou seest that I am so full of miseries perceyuest thou not how there is matter for thy mercie to woorke vppon VVee see then that when wee bee desirous too obteyne fauoure at Gods hande wee must take the same way that Iob dooth heere Howbeit so as it be with another mynde For Iob was driuen with too strong a vehemencie bycause hee was weerie too bee so pressed by the hande of God and therevpon hee fretted hymselfe VVe must not do so but oure laying foorth of oure myseries before God must bee to the
see the vnquietnesse that beginneth to martir men But is a man come to fiftie yeeres old It may be sayde that deathe is seene too summon them dayly Although there were no diseases at all to assayle vs yet it is well seene that we draw neere our ende Is a man come too fourescore yeeres It is seene that his graue is at hande so as in a manner hee is no more alyue For it wyll greeue a man to see himselfe vnmeete for the world hee seeth that hee is a burthen and it brings many troubles and if he be combersome to others hee is more combersome to hymselfe Therefore it is not for nought that this is told vs And why for as I haue earst sayde wee set more by one yeere in this worlde than wee ought too doo by a hundred and agayne wee consider not howe oure lyfe is misguided when it is not put to the true vse of of it So muche the more then standeth it vs in hande to bethinke vs well of suche sayings and warnings that is to witte that man borne of woman is of a very shorte and flightfull lyfe But for the better conceyuing of this shortnesse we must also match it with the troubles that are in it For put cace that our life were farre longer what cause haue we to like so well of it seeing we be so vexed in it VVhy do we not rather come to the seeking of the rest that is prepared for vs in heauen And heerewithall we haue further to marke from whence these troubles come vpon vs that is to witte from our owne naughtie affections For if wee were troubled but by other folks and in the meane while were at rest in ourselues yea verely at true rest we might well complayne of our disquietnesse that this present life had not his free course and that it went not in his owne pace But forasmuch as euery man is a hangman to himselfe as I haue sayd already and our owne lusts passions and desires are the cause of our vnquietnesse and incomberance to whome or against whome shall we make oure complaint Then let vs learne that when we haue considered all well we must not blame God nor commence action against him but only find fault with ourselues For the finall poynt whervnto we must come is to know the shortnesse of our life and to bee abashed at it when wee thinke thereof But this is yet better expressed in that which foloweth when he sayth who is he that is pure or how can that thing be cleane which commeth of vncleannesse or filthinesse By this saying we bee admonished that all the miseries which we indure proceede of the coruption of mans nature And for the better comprehending of this doctrine let vs note that when there is any speaking of mā or of that whiche is in him the question concerneth not Gods worke or creation for Adam was created another manner of one than we be at this day VVe be falne from the state wherein God had set Adam and all mankinde in Adams persone Adam was created after the image of god and endewed with excellent giftes of grace yea and vnsubiect to death And what importeth that image of God A perfectnesse a rightuousnesse and a soundnesse wherethrough God vttered his great riches so that in effect mā was as a mirrour of the excellent glory that shyneth fully in god But by sin we be bereft of all gifts of grace banished out of the kingdome of god And bycause he hath forsaken vs we are also destitute of life whereof he is the fountayne and welspring For wherein lyeth the fulnesse of al good things but only in God Then must we needes conclude that being cut off from him wee bee left in all miserie yea and euen in death But say I this proceedeth not of our creation but of that wee be destitute of the benefite that God had giuen vs and hencefoorth haue it not any more And how are we bereft of it By sin Here a man mighte moue a question It seemeth that Iobs meening is that the cause of our vnbeleefe of all the sinnes and vices that are in vs is bycause wee come and descend of Adams race and we come not of Adam but as concerning our body VVhere doth sinne dwell where hath he his proper seate In the Soule But there is no shew of reason that means soules also should come of the race line of Adam Therefore it seemeth that Iob reasoneth not aright But we haue to marke that like as God created all mankind after his owne image in the person of Adam euē so also through Adams sin not only Adam himselfe but consequently also all his ofspring were depriued and shet out from the grace that had bin bestowed vpon him And whereof commeth that Bycause wee were all inclosed within his persone according to the will of god VVee must not heere dispute by naturall reason to knowe whether it be so or no. It behoueth vs to know that it was Gods will to giue that to our first father which he would haue vs to be and when he tooke the same from him we also were in the same ruine and confuzion with him Then let vs haue an eye too this ordinance of God let vs settle ourselues therevpon and let vs not beleeue our own wit and imagination Thus yee see shortly what we haue too beare away True it is that this matter might bee dilated more at large but it is ynough for vs too vnderstande the cheefe poynt in two or three words which is to mind the thing that is conteyned here namely that it is no maruell though men be full of vncleannesse and that there is nothing in them but filthinesse And why For they be taken out of a corrupt lump and therefore there is not so much as one that is otherwise True it is that although Iesus Christ was very man yet was he exempted from all our vncleannesse but that was bycause he was conceuyed by the holy Ghost God ordeyned peculiarly that oure Lord Iesus Christe should bee conceyued by power from aboue And why To the end that Adams vncleannesse might not light into hym nor hee bee defiled therewith But when that wee be conceiued forasmuch as it is by the common order of mans nature we be subiect too the said corruption It is not possible to find any one mortall wight that is not full of all vnrighteousnesse sauing only our Lord Iesus Christ And why For let vs marke from whence we come So then wee haue to call to rememberance what hath bin touched that is too witte in what wise wee ought to alledge vntoo God the shortnesse of our life and the miseries wherevnto the same is subiecte which is to the end he shuld haue pitie vpon vs and not to murmure against him Howbeit therewithall we must also mislike of our owne life And that is it that I haue touched already namely that if we wist well
too take vs out of this worlde although our bodies rotte away yet notwithstanding seeyng hee hath printed the seale of his holy spirite in oure soules thinke we that they shall perish when as he is the protector of them So then the frayltie that is in mans lyfe ought too stirre vs vp the more too magnifie Gods goodnesse towardes vs If God wrought after an other order that is too witte if when hee bringeth vs lacke to himselfe by fayth hee shoulde place vs heere as it were in a little Paradise so as we shoulde be like the Angelles and his power should shew it selfe in vs and we be voyde of all these infirmities which wee see and our lyfe might not bee like a shadowe that vanisheth away nor wee bee walled in with so many miseries but God shoulde dwel in the middes of vs reigne peasably in vs Verely these gracious gistes were so well worthy to bee highly esteemed But yet shoulde wee in the meane while mistake them we should not know from whence they come wee should be caryed away into a vaingloriousnesse As nowe when God humbleth vs so manie wayes if wee looke vpon our present state wee see nothing but death And yet neuerthelesse on the other parte hee sheweth vs and maketh vs too perceyue it bothe by experience and by faith that we be aliue yea verely in him as of whose lyfe we be parttakers and hee maketh vs to see as it were in a glasse the sayde immortalitie whiche we wayte for Seeing then that God after hee hath humbled vs bringeth vs too the hope that I spake of haue wee not the more cause to make much of his goodnesse to vswarde and to say Alas Lord that thy spirite should dwell heere in our bodies which are but wormes and as for our soules there is nothing but wickednesse in them and yet notwithstanding thou O Lorde hast chosen both our bodies and oure soules to bee the temples of thy maiestie thou haste dedicated them to that vse Lorde howe greatly are wee in thy dette How much are we boūd vnto thee Againe although this body heere doo go too decay yet are wee sure that they shall bee restored once againe and that in sted of this transitory lodging wee haue a dwelling place prepared for vs in Heauen and therefore it ought not to greeue vs to droope away by little and little tyll wee bee quite and cleane dispatched Seeing wee haue that ought we not to be stirred the more to praise God So then wee see howe wee may applie that thing to oure instruction which Iob turneth here to an euill vse in going about too expresse the pangs that he felt whereagainst he fought And furthermore when wee speake of our owne state let vs marke well that on the one side we must cōsider what wee our selues are on the other side what God is able to doo what his power is I haue saide already that it is very requisite that men should know thēselues and looke into themselues And why I haue told you that also alredy that is to wit bycause we neede no pricking forwarde to vainegloriousnesse For how frayle so euer we bee yet it is to be seene that the most parte of vs ruffile it out and runne riot and forget the miseries that ought too brydle them VVee see this with our eyes and euery one of vs shoulde bee infected with that vice if God prouided not for it Therefore wee cannot forbeare the considering what our miserie and feeblenes are and that oure lyfe is as wretched as any thing can be VVhē we know this we shall haue good cause too mislike of oure selues and too call vpon God and too praye him too haue pitie vpon vs And also therewithall we muste consider what his power is And why For if we measure that which wee hope for by that whiche wee see what will become of it VVhat shall become of the resurrection VVhat shall become of the euerlasting saluation that is promised vs VVhat shal become of his heauenly glory For is it likely that when our bodyes are rotten they shall bee parttakers of Gods glory Or that we who see oure selues to bee so frayle as now muste be companions with the Angels in Paradise or specially that wee shall bee matched with the sonne of God VVee knowe that all maiestie and all soueraintie bothe in heauen and earth are gyuen vnto him Is it likely that we should resemble him or that wee shoulde be members of his body to be partakers of al that whiche is gyuen vntoo him Can this enter intoo mans reason VVhat is to bee done then Lette vs acknowledge that whiche Sainct Paule sayeth to the Philippians that God will rayse vs vp by his power whereby he made al things See whether Sainct Paule sendeth vs when hee intendeth too strengthen vs in the hope of the resurrection As if he should say My friends let vs not looke at that whiche is possible in oure imagination for God wyll not haue men to rest there But let vs enter into a higher consideration whiche is that God disposeth all things yea euen aboue our vnderstanding insomuch that whē wee thinke vpon his works we be astonished and not without cause For he worketh wōderously insomuch that we through that power of his sayeth he whereby he made all things are transformed into the glory of our Lorde Iesus Christ And although our bodyes be nowe weake and subiect to so many necessities yet shall they be taken into the heauenly glory Thus yee see the two things which wee haue to consider namely too humble oure selues on the one side and on the other too haue a certayne and infallible hope of that whiche surmounteth our capacitie and cannot be conceyued of vs in case as we bee But heerewithall let vs gather that whiche Iob meeneth heere For inasmuch as man cannot receyue of himselfe nor is renued as trees are but is as if a riuer shoulde drye vp or as if the waters should shrinke out of the sea therfore woulde hee that we should not be plaged at Gods hand so long as we be in this world Yea but it is cleane contrarie For if that men so destitute as they bee cannot for all that holde themselues from pride and excesse and from starting out of their bounds what would they do if they had no correction as I saide afore So much the more then had God neede to abate mens pride and presumption whiche cannot easily correct it selfe Forasmuche then as men do so lifte vp themselues againste God and euery man forget himselfe yea and is puffed vp when hee hath rest case we had neede to be chastized and to haue newe corrections day by day Yea verely For if God should let vs rūne out the race of our life withoute making vs too feele his roddes not quicken vs vp when we haue done amisse Alas he shoulde neuer come in time VVhereto tende the corrections that God
then that God must be fayne to remember vs or else our state is verie miserable For there is nothing that we ought to be so much afrayd of as to be forgotten of god Lo here one poynt Again although God take vs oute of this worlde yet forgetteth hee vs not though he seeme to forget vs For hee keepeth those that are his alwayes in his hand custodie as for those that are damned they be reserued as it were in Chaynes vntill the day of executing the sentence Ye see then that God doth alwayes beare vs in minde And when the scripture sayth he hath forgotten vs it is bicause we perceyue not his present succors like as if a poore man that lingreth in paine desire God too helpe him and feele not his helpe nor sees any likelyhod that God heareth him Thus ye see after what sort it is sayde that he hath forgotten vs to wit for ought that we do perceyue but yet for all that hee remembreth vs continually Iob then did amisse to surmize that if he were dead he should be forgotten til god should cal vp al his creatures at the latter day and summon them too his iudgement seate Iob therefore did not consider this remembrance of Gods towards vs so well as was requisite But we may well see it if we be perswaded of that which I haue sayde namely that God ceasseth not too think vpon vs though he leaue vs there for a little while so as our bodies rot in the earth and our soules abide in suspence wayting for the day wherein all the world shall be repayred Moreouer so long as wee liue let vs be fully resolued that there is nothing better for vs than too haue God to thinke vpon vs yea euen though it were to punish vs If God thinke vpon vs to make vs feele his fauorâ— therein consisteth all our ioy and glorie according as it is sayde in the eight Psalme Alas what is man that God should vouchsafe to looke vpon him and too watch ouer him VVe be as a little shadow we be nothing at all and yet it pleaseth God to haue a fatherly caâ—e of ouâ— life And ought not wee too acknowledge a wonderfull goodnesse in him in that behalfe So then wee must highly esteeme the sayde mercie which God sheweth vs in being minde full of vs euen to make vs feele his goodnesse But as I sayde although he chostice vs for our sinnes yet is 〈…〉 gracious to vs For thereby he sheweth that he is loth we should perish in that hee calleth vs backe againe too him when he seeth vs in the high way to destruction For are not all his chastizings as many warnings which he giueth vs to come to repentance Ye see then how we ought to set the more store by Gods grace in that hee is mindefull of vs and not desire him to forget vs This is it in effect which wee haue too remember concerning this sentence Now there ensueth Shall the mâ—n that is dead liue agayne For I looke for my chaunge all the dayes of my battell or of my trauell Heerein Iob sheweth howe sore he was troubled in minde better than hee did afore For hee was in suche distresse as hee wist not what the ende of men is or whether they shoulde be rayzed againe or no when they bee deade Truely this seemeth straunge at the first blushe But wee muste marke what I haue sayde afore namelye that Iob speaketh of his former temptations whiche hee withstoode There is great difference betweene beeing vtterly beaten downe by a temptation and betweene the feeling of it or the beeing shaken with it and yet in the meane while too withstande it VVhat a number of euill opinions and fancies will come in our heade According as wee knowe that men receyue many mockeryes at Satans hande Beholde one wicked fancie that commeth in our heade is that wee greatly distrust God as if wee shoulde say what canst thou tell whither God think vppon thee or no Howe knowest thou whether hee hath giuen thee ouer VVhat wotest thou whither he vouchsafe too looke towardes mortall men or no Beholde the thoughtes that men haue euer among and that is too make vs humble our selues And forasmuch as we see our selues so full of vanitie we haue so much the more need to walke in the feare before God and to say Alas what a thing is this I ought too imploy all my wits to the glorifying of my God and beholde the most part of my wit is occupied about suche maner of thoughtes Yea and there come outrageous blasphemies in my heade Greatly then ought men to bee greeued with themselues when they conceyue such fancies But the faithfull doo repulse them incontinently For assoone as the diuell goes about to trouble vs after that fashion we bee armed with Gods worde and fence our selues with the buckler of fayth as the scripture speaketh Although the diuell cast firie darts at vs as S. Paul sayth yet enter they not so into our soules as to wouÌ„d vs the poysoÌ„ of theÌ„ perceth not so deepe into vs True it is that Satan will assault vs mightily but yet that sting of his shall be neither deadly nor infectiue VVe then shal repulse all these wicked conceyts when we be so assayled But the other sort are wholy possessed and are so farre out of square that some doubt of Gods prouidence and othersome thinke that God hath vtterly reiected them by meanes whereof they be as it were vtterly vnder foote Then is there great difference betwixt a fleeting fancie that commeth in our head for a while and which we withstand and a sure perswasion that settleth it selfe and taketh root in vs True it is that when wee shall haue fought against al the temptations of Satan and ouercome them yet shall we not come to a full ende but wee must mourne still before God bicause wee haue not glorified him so perfitly as were requisite neuerthelater hee accepteth such sted fastnesse when we resist euil after that maner See how Iob hath delt in that behalf He reherseth the temptations wherwith he was assayled but yet for all that he was not ouercome of them And verely there are three degrees to be noted For somtimes there come fancies to our minde and we driue them away out of hande Sometymes we shall be in payne and distresse so that wee shall be almost tyred with them and say Howe shall I outweare this temptation But yet in the ende when Satan presseth vs therewith God dooth still strengthen vs The thirde degree is when wee bee vtterly borne downe and ouercome As for Iob he not onely came to the first degree too haue the fleeting fancie too aske whether men shall rise againe or no but also hee came to the seconde step of temptation For when he sawe himselfe so pressed with miserie hee thought with himselfe what intendeth God to do with mee It seemeth that hee is minded too wipe me quite away
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
For as long as this lyfe indureth sayth he it is full of payne and anguishe And what is death It is the extremest of all miseries bycause that there a maÌ„ seemeth too bee vtterly rooted out Iob spake after that maner bycause that as I haue sayd he was caryed away of his passions But on our part let vs be contented too languish and to haue our fleshe payned and our mynde distressed during this lyfe for yet haue wee whereof to reioyce in God bycause he promiseth to be alwayes our father and Sauiour Doe wee die VVee knowe that is our aduauntage as S. Paule sayeth bicause that by that means god taketh vs out of the miseries of this world to make vs partakers of his riches glorious immortalitie Now let vs knele downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them so as wee maye craue forgiuenesse of them at his hand and that we may be so stirred vp too pray as he may make vs to feele his goodnesse mercie and wee profit more and more thereby and also that all the tyme of fâ—ur life may giue ouer our selues too the glorifying of his holy name and to the praysing of hym as he deserueth And that when he hath once broughte vs into the right waye he will neuer suffer vs to swarue any more aside but that we may continue with inuincible strength and stedfastnesse euen to the ende That it may please him to grant this grace not only to vs but. c. The .lvij. Sermon which is the fyrst vpon the .xv. Chapter ELiphas the Themanite ansvvered and sayd 2 VVill a vvise man bring foorth knovvledge of vvinde and fill mennes bellies vvith the East vvynde 3 VVill he reason of vnmeete matters and of vnlavvfull vvordes 4 But thou pullest avvay feare and turnest prayer avvay from God. 5 Thine ovvne mouth shall reproue thee of vnrightuousnesse and thou haste taken the toung of craftynesse 6 Thine ovvne mouth shall condemne thee and not I and thine ovvne lippes beare witnesse against thee 7 Art thou the first man borne vvart thou created before the mountaynes 8 Haste thou heard the secretes of God or is vvisedome restrained vnto thee 9 VVhat knovvest thou that vve knovve not â–ª vvhat vnderstandest thou that is not in vs 10 For vve be baldheaded and auncient There is an older man among vs than thy father WHen wee knowe wee haue spoken truth and in Gods behalfe and yet men reiect all that wee haue sayd it is a very harde and greeuous temptation For in that cace not onely we be blamed in our own persons but also wee see that men refuse the things that are of god Neuerthelesse it behoued Iob to vndertake such a battell as we see in this streyne He had mainteyned hys cace not by suttletie nor of wilfulnesse nor through ignorance and yet notwithstanding it was layd in his dish that hee had taken to him the tung of craftinesse or of the despizers of God and that all his sayings had bin but as winde wherein there had bin no firmnesse nor reason Iob therefore is greeuously charged heere for maynteyning the doctrine which he knew to be of god And this must serue for our example at this day For many are so greeued when they see that men receyue not Gods word but rather that the moste part of the worlde condemneth it But what for that Seeing that men haue at all times bin stubborne against God and hee could neuer yet make them to receyue that which were for theyr behoofe let vs not thinke it straunge that wee also muste passe the same way and that the authoritie of God and of hys woord is imbaced by our stubbornesse and by the malice of men considering that their iudgemeÌ„t is so awke and that they cannot giue themselues to goodnesse And as for those that haue the charge too beare about Gods word and to preach it though they see men reiect it yet let them stand to it stoutly and let not such doings thrust them out of the way For not only Iob was condemned in his sayings but the Sonne of God also VVee see that men were so farre off from accepting his doctrine as they did rise vp furiously against it and accused him of blasphemie If the like be done at this day it is no noueltie But in the meane whyle let vs determine to do that which God commaundeth vs Let men aduaunce themselues as much as they list and lette them resist God and his truth yet must all that be ouerpassed and we must not ceasse to do our duetie Marke that for one poynt And by the way it behoueth vs to marke that although the wordes whiche are rehearsed heere by Eliphas haue bin misapplyed too the persone of Iob yet neuerthelesse in generalitie wee may gather a good and profitable lesson of them And first of all where as it is sayd that a wyse maÌ„ wil not bring foorth windie wordâ— nor fill his bearers bellies with the Easterne wind it is the same thing which we see commonly in the Scripture â–ª that is to wit that our words ought not to be vnprofitable but rather well seasoned with â–ª salte according as Sainct Paule vseth the same similitude and afterwarde to expresse his meening sayeth that our words ought to bee substantiall meete to edifie and to profit those that heare them that they may bee instructed in the feare of God guyded aright when they be in the way and incouraged Yee see then that vpon this saying of Eliphassis we haue too marke that our words ought to tend too edification And if they do so they shall not be lyke the wynde that is to say they shall not bee puffed vp with a vayne swelling but there shal bee a substantialnesse in them wherewith to feede mens soules And truely â—eere ye see why it is sayd that good and holy doctrine is as it were foode By taking conuenient foode wee bee satisfied we gather strength and our stomacke is not accloyed but there insueth good and naturall nurrishment Euen so is it wyth the word of god VVhen it is well applyed to our vse we be filled with it and wee bee nurrished with it and yet in the meane while there is no windinesse that breakes vp vpon our stomacke and brings no substantiall nurrishmeÌ„t with it See then the two points that we haue to note The first is that if men find no fauour in our words when wee haue told them the thing that is good profitable and of God we must not therefore be out of pacience considering that the same hath happened not only to Iob but also to all the seruants of God so as their doctrine had no fauour to the worldward but was mocked â—t and taken to be but winde or a trifling thing But contrariwise on our side let vs be well aduised that when we speake it may be to the edifying of our neighbours and carie
his glorie and make all things to vanish that seemed to be aught worth yea and all that seemeth to be wonderfull according as it is sayd That the Sunne shall giue no more light and the Moone shall bee darkned And why Bycause the glorie of God shall shine farre brighter The Prophet Esayes intent is to doe vs to witte that whensoeuer God speaketh forth his glorie all that euer is in creatures must vanish away though it hath bene neuer so highly esteemed afore ▪ If the Sunne which is but a senslesse creature doe darken the light of the Starres all the day long so that although they abyde still in the skie yet they are not seene whyle the Sunne shineth what shall the Maiestie of God doe Are the creatures able to approch neere vnto him If one creature excell another what shall God himselfe doe Thus ye see how we be confuted in one wise if we presume vpō our own rightuousnesse and come to God with a foolish ouerweening thinking that God ought too bee bounde vnto vs and that wee were able to bring any worthinesse vnto him For though we were rightuouser than the Angelles of Heauen and purer and cleaner than the verye Heauens yet were it nothing at all of that which we surmise our selues to haue Marke this for one poynt Howe bee it let vs not goe to the perfect rightuousnesse let vs come but onely to the meane rightuousnesse which God hath set out vnto vs Let vs looke no more but what may be in creatures he requireth nothing but that wee should loue him with all our heart with al our mynd and with al our strength And no man can say but that this is more than reasonable but yet for all that do we it VVhervnto do we giue our mynds Are they set wholly vpō God Are they so loozened from the earthly bandes as they may lift themselues vp to heauen Doe wee lead heere a sprituall life forsaking all things that may turne vs away from God It were very meete we should so If the matter stande but onely vpon praying vnto God let vs take that for an example the Scripture sheweth vs that when a man commeth to praye vnto God hee must retire into himselfe and discharge his mynd of all caces of all passions and of all other like things that may hinder him so as wee must be vtterly ouerthrowne by feeling our owne wretchednesse that wee may seeke helpe at Gods hande Lo howe prayer is a thing of greater prerogatiue than all the rest of our life and yet come we once to praying we see ourselues to be so fleshly that wee haue an eye to many wicked fancies which wee can not quite and cleane leaue And although we haue some good mind in praying yet misse we not to be drawn stil diuers ways Seing then that we be so fugitiue in so holy a thing as prayer is what wil the rest of our whole life be In deed euery one of vs ought to perceiue it well ynough and it is a foule shame that we must be told these things and that men know thē not throughly of thēselues Sith the cace standeth so Alas can we be able to stand before God shall we stand nowe vpon the iustifying of our own rightuousnesse It is true that Iob went about no suche thing and that Eliphas did him wrong and iniurie in accusing him of pride But by the way we must profit ourselues by this lesson and consider aduisedly what is sayd here of men For they be not only charged with frailtie as the Papistes them selues will easily confesse that we be weake and therefore that there is no sufficiente ryghtuousnesse in vs too satisfye God but wee bee led further heere that is to witte that men be altogither saped in sinne For it is not demaunded in this sentence howe men can iustifye themselues sith they be not able to fulfill the lawe but are bewrapped in many imperfections loden with so many infirmities so inconstant and fleeting and suche other termes whiche might be spoken against men without comming too the very poynt but it is sayd that men cannot iustify themselues bycause as they are abhominable and Filthy and drinke iniquitie as water that is to say their proper nurrishment is sinne and there is not so muche as one droppe of goodnesse to be founde in them and to be short lyke as the body draweth his sustenance of meate and drinke so also men haue none other stuffe in them but sinne all is corrupted Not that the verie substance as men terme it of oure bodyes and of our soules is an euill thing for wee bee Gods workmanship But in this cace we speake grossely to expresse that all that euer is in vs is attaynted with euill Verely our bodyes in their own being are the good creatures of God and so likewise are our soules but all that is in them is peruerted For whereas God created our soules good they notwithstanding are infected with euill and there is not one droppe of goodnesse in them which is not stained and vtterly imbaced Thus yee see in effect what is shewed vs here Then first of all wee haue to note that there is great difference betwixt weaknesse and corruption For if it be sayd that men are weake as the Papists prattle the heathen men haue sayd full as much And who is hee that sayth not so The Paynims haue sayde that men are inconstant that it is a very hard thing to followe vertue and that we be inclined to vice The Paynims I say knewe all this well inough and the Papistes themselues will confesse it at this daye But yet for all that they knowe not of a very truth that there is not so much as one droppe of goodnesse in men and that they be abhominable before God vntill hee haue reclaymed them by his grace Howe be it to the ende that men should not presume vpon any thing that is in themselues the holie Ghost calleth them here abhominable stinking fylthy and noughtworth Behold also howe it is sayde in the Psalme God looked downe from heauen to see if there were one rightuous man and hee founde not one They are all gone out of the way they are all become abhominable and stinking True it is that in stead of stinking some haue translated vnprofitable but the very meaning of it is that wee bee withered away that there is nothing left in vs ▪ but are as a thing that is vtterly corrupted And it is sayd expresly in the Psalme that God knewe men to be so And why Bycause men would alwayes bee their owne iudges To what purpose is that Forsooth wee wold haue God tied to our fancies and bicause we think our selues men of sufficient abilitie we would that God should content himselfe with oure opinion But on the contrarie part it is sayde that let men iustifie themselues as they liste let euerye man cratch his fellowes itch let them sooth one another in their naughtinesse
goods riches that be they as it were puffed vp agaynst God and full of poyson and presumptuousnesse And although they bee but leane of bodie yet are they readie to burst with another cursed fatnesse forasmuch as they be puffed vp agaynst god Yea and we see that their fatnesse that is to wit their diuelish malapertnesse maketh their eyes to strout out of their heades as it is sayde in the threescore and thirteenth Psalme that their eyes are as good as halfe bursten by reason that they bleare them selues in their delightes and pleasures and consider not that they may bee bereft of them all in one minute of an houre Marke I say howe fatnesse blindeth the wicked and howe they are as good as bursten to their owne shame and destruction But nowe let vs come to an other sentence Eliphas sayeth that the wicked shall not prosper And what is the reason It is bicause hee is puffed vp with famesse VVill wee then be blissed of God and bee mainteyned in good state and true happinesse Let vs kepe vs well from pampering our selues with fatnesse that is to say let vs keepe vs from being pampered wyth pryde that wee presume not too make our selues this or that but let vs walke in all mildenesse knowing that we depende vpon the hande of God and that when hee hath lyfted vs vp hee can also soone cast vs downe agayne Therefore let vs bee moued so muche the more to serue and honour him and let vs not bee so vngracious as too giue him occasion too ouerthrowe that which hee hath buylded and too destroy it quite bicause wee woulde make an other Towre of Babilon and prefume too lift vppe our selues agaynst him Euen so happeneth it sayeth Eliphas Although the wicked haue inhabited the desert Cities that is too say although they haue had suche scope as it might seeme they woulde make the world new again For to inhabite desert Townes is as much as not to bee contented with the possession of things that are in good plyght but too fyght agaynst God that they might bee newe makers of the worlde and setters vp of things that were destroyed The wicked then may well haue all this outwarde shew but there shall be no continuance bicause they aduaunce themselues against god But on the contraripart when we be vndone and stripped starke naked then will God shew vs the fauour to build vp againe the things that are forsaken condicionally that we go not about it with vaine pryde nor presume any thing vpon our selues but desire him to reach vs his strong hand and so too guide and gouerne vs alwayes by his holy spirite that when hee hath once begon to shew his gracious fauour towards vs hee will continue the same and bring it to perfection Nowe let vs fall downe in the presence of our good God with acknowledgement of our faultes praying him to make vs feele them in such wise as we may learne too mislike more and more of our selues and that forasmuch as we be so much giuen to pryde and vaine presumption it may please him to open our eies that when we perceiue our owne feeblenesse and infirmitie wee may run wholly vnto him and in calling vpon him acknowledge that we haue no power too strengthen our selues furtherfoorth than it pleaseth him too quicken vs that are in death and as it were to rayse vs vp againe to life and moreouer that hee will mainteyne vs in his fauour and make vs so too feele it both in bodie and soule as we may desire nothing but to yeeld our selues wholly to his seruice and that by our example wee may allure others too lyke humilitie so as he may bee honoured and glorified both of great and small That for the dooing hereof it may please him too rayse vp true and faythfull c. The .lxj. Sermon which is the fifth vpon the .xv. Chapter 30 He shall not depart out of darknesse the flame shall sindge his braunches and he shall go avvay vvith the breath of his mouth 31 He shall be deceyued vvith vanitie and shall not stand For vanitie is his chaunge 32 He shall be consumed before his time and his braunches shall not florish 33 He shall be bereft of his sourenesse as a vine is and God shall cast him off as an Olife tree dooth his floures 34 The congregation of the hypocrites shall be desolate and fire shall deuoure the house of brybes 35 For he conceyueth mischeefe and bringeth forth vanitie his belly prepareth deceyt YEsterday we saw howe the despysers of God aduaunced themselues in suche wise as it may seeme there are none but they and that God gyueth them great aduauntage fauouring them in suche wise as they not only mainteyne themselues in their state but do as it were make a new worlde and yet notwithstanding that their ende cannot bee but cursed and shamefull And this is it that Eliphas addeth a newe saying that the wicked shall not depart out of darkenesse And herein he discerneth the children of God and the afflictions that they indure from those whome God hath vtterly reiected For it may come to passe that we shall bee in darknesse as wee see the holy Prophets complaine that God hath withdrawne his light from them so as they grope about and knowe not which way too turne them neuerthelesse God giueth them an end of it after they haue languished for a time and reacheth them his hand and draweth them out of it But it is sayde of the wicked that they shall neuer be set out of darknesse but shall abide ouerthrowne in it without ende And hereby as I sayd they be discerned from those whom God afflicteth but for a tyme and whom hee meeneth too succour It is sayde that God will deuoure their braunches that is too say howe greatly soeuer they bee aduaunced God will cōsume them For in this place I take not their braunches for their children and ofspring but for their whole state And surely vnder that terme is comprehended all that euer springeth out of a tree to do vs to vnderstande that when God shall haue punished the wicked they may well conceyue many hopes and beare themselues in hand that they shall spring againe but theyr hope is a slope sayeth Eliphas VVhy so Fire shall consume all that is to say Gods wrath shall be as a fire to burne them vp and when they are likely to releeue againe it shall not be so Finally he addeth that the wicked shall go away with the breath of his mouth True it is that this may wel be verified of god For the scripture sayeth oftentymes that God will consume the wicked with the onely breath of hys mouth to shewe what power hee hath to punish the wicked and his enemies God then needeth not to arme him self neither needeth he to make any preparation too punish those whom hee listeth let him but onely open his mouth and breath vpon his enimies and behold they be
too wit wee shall but teare our owne soules as we see a wretched madman do he flings himselfe into the fire he leapes out of windowes and he hurteth one whyle himself and an other whyle othermē when the fit of his frenzie taketh him Euen so shal we do when we be caried away by our choler For we wil make no bones to rush out of square against God not remembring a whit that all shall turne to our owne confusion Therfore we haue neede to wey wel this doctrine that is to wit that we teare not our owne soules but learne too referre ourselues wholly to Gods good will that he may do to vs what it pleaseth him Thus ye see in effect what wee haue to beare in minde By and by after it is sayde Shall the world be chaunged for thy sake Shall the Rockes be remoued out of their place Some expound this sentence very curiously thus Shall the world that is to say shall the order that God hath set and stablished be chaunged And shall the Rocke that is too say shall God whiche is the strength of the worlde hee remoued out of his place But these are things to much racked Bildad ment too speake more simplie namely that Iob in his talke peruerted the order of nature That in effect was the thing that hee ment And why For Bildad had set downe that assoone as God had made Heauen and earth and settled the naturall order that wee see it behoued also that his iustice should haue his course This is very true Howbeit he mistaketh it in that he would haue Gods iustice to be altogither apparant so as men might know it and behold it with their eyes and as it were touche it with their finger wherein he beguyleth himselfe Neuerthelesse it is good to vnderstand his meening that wee may gather the instruction which is conteyned in it His saying is shall the worlde bee chaunged for thy sake That is too say How vnderstādest thou it For thou reasonest that God doth not so execute his iustice here bylow as it may be knowne And would not God haue his iudgemēts knowne forthwith frōthe time that he had stablished this order in the heauen the ayre and the earth when wee behold Gods workes both aboue and beneath is it not to the end that his goodnesse his wisedome his rightfulnesse and all his vertues should be knowne Yes out of all question To what end hath God set out so fayre a lookingglasse in all his creatures Is it not to the ende too be glorified at our hand Now sith it is so like as God vttereth his vertues in all the rest so also wil he haue vs priuie to his iudgemēts This is true in some respect that is too wit so it be vnderstood as it ought to be But Bildad stretcheth it out to generally VVhat is to be done then As oft as any man speaketh to vs of God let his workes which he sheweth vs are neerest vnto vs leade vs cōtinually higher vnto him As for example The Scripture speakes oftentimes to vs of that which we see dayly that is to wit that God sendeth rayne fayre wether maketh the earth to yeeld fruite and causeth it to nurrish vs Now it is not ynough for vs to know that rayne fayre wether come of God and that when the earth yeeldeth vs foode it is through his grace True it is that those are the fundacions but yet must we go further and mount vp higher that is to wit that if God giue such power to the earth it muste much rather needes follow that we receyue our strēgth of him for we be much nobler creatures Is not the life that is in vs a far greater excellenter thing than the power that the earth hath to yeeld fruite ▪ Yes certenly is it Then behoueth it vs to acknowledge that the same is one of gods workes and that it proceedeth from him Againe yf God haue a care to feede men in this world thinke we that he which is a father in that behalf and vouchsaueth to haue regarde of our bodies which are but wretched carkases doth not make much more account of our soules Also if after the casting of seede into the earth and the rotting of it there he cause it to spyre againe and to beare fruyte anew can he not restore vs to a better lyfe though wee go to corruption seing he sheweth such power in the order of nature Besides this God keepeth a stedie hand in making the Sunne to ryze go downe euery day Moreouer the moone finisheth hir circuite euery moneth and the sunne euery yeere and we see the orderlinesse of the starres and the planets Now then as oft as wee beholde these things we must cōclude that God is through stedfast in his truth and that he giueth vs some instructions and signes thereof here VVhen we see such a constancie settled in the order of nature what shal we thinke of the promises that belong to our saluatiō which is no corruptible thing nor subiect to the alteracions and chaunges of the world Lo how the holy Scripture trayneth vs higher and higher by those workes of God that are neerest and most familiar to vs Neuerthelesse it behoueth vs also too haue skill to discerne betwene Gods workes as neede requireth As how Yee see how Bildad is vtterly cōfounded in his owne matter For he sayeth that bicause God hath created the world in settled order and maynteyneth it in the same therfore it foloweth that his iudgements are al certeyne that men may see them and know them But that is an ill cōsequēce VVhy Gods wil is that the sunne should rize and go downe and thereby we be assertayned that he wil giue vs al things necessary for the preseruatiō of our life euen to the worldes ende VVhen we see the vines the trees the earth yeeld fruite well ▪ God sheweth vs that he hath a care of this present life notwithstanding that it be flightful drooping But his so doing is as it were to take vs by the hand to lift vs vp to heauē vnto himself God thē wil haue vs to know this most certenly so cōmaundeth vs but as touching his iudgemēts that is an other cace For it is his minde that wee should haue but only a tast of thē in this life that we should wayte with pacience till he shew thē to the full in the latter day For then shall the things be set in order which are nowe out of order vntil thē God wil not execute his iudgements but in part And so the cōclusiō that Bildad maketh here is not good nor conuenient For he mingleth twoo things togither betweene the which there is great diuersitie VVherfore it behoueth vs to vse discretiō in this behalfe Now we vnderstand how this sentēce is true yet misapplied This sentēce is true inasmuch as the order of nature teacheth and coūseleth vs to seeke the
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
thinke they shall neuer fayle but they shall be so wasted that there shall not remayne one droppe of strength in them So then if wee take not this sentence according to the minde of Eliphas wee may gather a good and profitable doctrine out of this place that is to say that although God do not punish the wicked at the first euen in this life but spareth them yet they ceasse not too be like vnto a riuer that runneth out there is no soundnesse in them ▪ yea and they shall perish before theyr time And why before their time bycause they persuade themselues that their shal liue heere for euer and thinke that thier felicitie shall continue alwayes but God cutteth off there life and laugheth them too scorne And when they say my soule fill thy selfe and thinke that they should swallow vp the whole worlde they shall be but a strawe breadth from their liues ende for God throweth them downe It is not without a cause then that he sayth that they perish before their tyme for they are disapoynted of their hope when they promise themselues long life and our God cutteth them shorte as it is sayde of them that they are as if a man shoulde cutte the threede of a weauers webbe It seemeth that the threede shoulde go still on when wee see the weauers worke apace but the threde breaketh and the webbe ceaseth So happeneth it to the lyfe of man when we thinke to go forward and it seemeth vnto vs that we shall neuer haue an ende wee are become dronken with our selues and beholde in the meane season God cutteth of the threede there is no more to do Let vs then minde this doctrine here so that when wee knowe the shortnesse of our lyfe wee may so consider the heauenly enheritance which is promised vs that our expectation may bee settled there knowing that all they that lay their foundation in this worlde haue no great surenesse bicause they builde vpon the water or in the ayre All that then muste vanishe away as wee see that God punisheth the presumption of them that buyld in this world put their trust in things present he sheweth thē that they do nothing else but buyld in the water or in the ayre as wee haue sayd There is nothing but the kingdome of heauē that is certaine vnchāgeable VVe must then be grounded there that is the true stay as the Scripture speaketh of it This is a brief note of that which wee haue to marke out of this place And that wee may yet profit more by this doctrine lette vs way this saying before their time that the wicked shall bee destroyed before their time bycause our God taketh them hence as if he should pul them vp by the rootes by force For they fasten themselues here vpō earth as though they should neuer be taken away they take roote here but it is onely in imagination The wicked then and the despisers of God shall take such roote in their pryde that they shall thinke they haue a foundation an hundreth foote deepe in the earth and that it is impossible to shake them yea but God wil giue them but a little fillup and they shal be ouerthrowne for this roote is but imagined And so it is not without cause that he sayeth the wicked perish before their tyme Neuerthelesse let vs hold fast that which hath bene shewed that is to say that if the time continue long and we do not perceyue that our God will represse the wicked and despisers of his maiestie let vs not therfore be discouraged Let vs walke on still and suffer God to vse his libertie that is too witte if it seeme good vnto him let him chastise the wicked in this worlde if nor let his iudgement be hidden from vs vntill wee come to the latter day when all things shall be disclosed Eliphas sayeth moreouer that the rightuous shall see them laugh at them and the innocent shall make a mocke at them It seemeth at the first sight that this is not cōuenient seing that the children of God ought to folow their heauēly father VVe know that God is inclined to mercie and pitie and when men mocke at them that are afflicted the same is not without crueltie How is it then that the holy Ghost attributeth such an affection to the childrē of God as to mocke at the wicked when they see them so throwne down Let vs note first of al that for to behold the iudgements of God aright to take some profite thereby we must be purged of all our carnall affections we must not be led with a desire of vengcāce nor be moued with excessiue passions as wee are wont to be all that muste bee amēded in vs and we must haue a pure cleere sight to behold the doings of god If we be thus disposed we may then without any crueltie mocke at the wicked whē god destroyeth them as in deede wee muste like well of the iudgements of God and finding them good wee muste also reioyce at them bycause that our saluatiō is thereby aduāced and god thereby declareth his loue that hee beareth vs Let vs learne then that when God punisheth the sinnes of the wicked wee haue matter to reioyce at Yea but wee muste knowe wherefore There are two causes we haue cause to reioyce for that god thereby declareth himselfe to be a iudge and his glorie and his maiesty do therby appeare Lo this is a matter of reioysing for as oft as our God sheweth himselfe giueth vs some triall of his strength and power to glorifie him it behoueth vs to reioyce at it For what greater ioy can we require than the presence of our God and that he should thus draw neare vnto vs And for the second cause God thereby declareth that he hath a care ouer vs as ouer his children whē he punisheth our enemies and those that troubled vs delt outrageously with vs God thē by chastising the wicked doth ratify cōfirme the loue that he beareth to the good faithfull mē This is againe a secōd cause of ioy But yet wee must as I haue sayd be cleane purged of all desire of vengeance and of all malice To be short when we haue put off al that is of our flesh the spirit of God guydeth vs we shall haue a right pure zeale to reioyce at the fall of the wicked and to take some profite by the iudgements of god There is yet one thing to be noted which is that where it is sayd that the righteous shal mocke at them whom God ouerthroweth and destroyeth the same is not ment of all those that are afflicted for there be many whome God chastiseth for their wealth whiche are not men altogither past amendment and he punisheth them only in their bodies too the ende that their soules might not perish But heere is no mention made but of the reprobates VVe know not whom God hath vtterly
stifnecked if wee come not vnto him and yeeld not our selues wholly too him with hart mind Furthermore let vs note wel that the only remedy for vs to retourne vnto God is to call to our remembrance the promises that he maketh vs for otherwise we should always flee from him as I haue sayd and although we made a shewe as though wee were displeased with our sinnes or had some hartebiting or remorse of conscience for our wicked life yet could we neuer haue any minde to change our life nor zeale to giue our selues vnto god vnlesse we know that he wil be mercifull vntoo vs And this is a thing very profitable for vs ▪ neuerthelesse it is very ill practised at this day As for exāple amongst the Papists there is talking of repentāce but they knowe not what it is for the diuell hathe so bewitched them that their repentāce is nothing else but to fast certain dayes to mumble vp certain pater nosters and too play the hypocrites The very true repētance is that a mā forsake him self and put off his old skin and bee all wholly renued not only to outwarde apperance but in the inwarde affections But this is vtterly vnknowne amongst the Papists Howbeeit let vs graunt that they know what repentance is and how they must retourne vntoo God yet want they the principall poynt for that they doo not assure the wretched sinners that God wil be merciful vnto them nother know they what is grace mercie They talke much of dooing penance but how At all aduentures seing they knowe not whether it bee but loste time or whether they shall winne any thing by indeuering to retourne vntoo god And what shall come of it euen that which we haue shewed and that which the Scripture declareth vntoo vs sufficiently namely that men may well tourne their cote but they shall neuer drawe neere vnto God with their good will and with a pure and sound affectiō vnlesse they be perswaded of his fatherly loue towards them according as it is sayd in the Psalme Lorde thou shalt neuer bee feared neyther will they euer obey thee til they know thy goodnesse VVe see thē how profitable this present lesson is for vs And the better to expresse the same hesayth expressely that man shal reioyce in God and afterward that he shall call vpon him that hee shall be heard and that he shall pay him his vowes This saying ought to be wel weighed where it is said that they which retourne into the right way shall reioyce in God for it putteth a difference betwene the felicitie which the children of this world and the vnfaithfull do imagin the felicitie which God giueth vs as vnto his children If the vnfaithful haue such aboundance of welth as they bee at rest and God giue them health therwithall they thinke them selues happie therfore And why For their mindes ascende no higher Carnal and earthly men beholde only the things that are present Thus are we caught in Satans nettes for if things come to passe according to our mind as cōcerning the worlde it is ynough to vs wee desire no more and our life is happie as we think Yea but where is the felicitie which we surmise Beholde cōtrariwise God affirmeth that we are then happy when we know that he is become mercifull vntoo vs and receiue our welth as of him and at his hande and giue him thankes for the same acknowledging them to be recordes of his goodnesse loue toward vs So then when the worldlings reioyce glorie in earthly goods they looke no farther It is all one with them as if they were with God so they haue al their harts desire heere Contrariwise although the faythfull had all things heere that were possible to bee imagined Yet would they not stay thervpō VVherfore They haue respect vnto the principall that is to witte whither God loue them and be become their father And indeede the goods of this worlde haue no tast nor sauour with them if they bee not seasoned with this goodnes of god And vndoubtedly the true sauce as men terme it to make vs feele a good taste in the benefites that God sendeth vs is for vs to acknowledge his goodnes and loue in them and to take them for as many recordes of our saluatiō VVhō the vnfaythfull haue their tables wel furnished they eate and drink play the gluttons and take no farther care and all their pleasure is in cramming of themselues And whē they haue so spēt the time they must eyther returne to feasting againe or else go sleepe To bee shorte worldlings can not be merrie but when they forget god And to conclude at one worde they cannot bee merry but in playing the brute beastes for they must be as it were cast into a sleepe so as they may haue no regard of God whē they intend to refresh and ease themselues Cōtrariwise although the faithfull man haue meate and drinke yet hath he no further delight therein than to acknowledge therby that God is his fosterfather saying seing that hee hath care of this fraile weake body it foloweth that he wil much rather haue care of my soule as which is much deerer vnto him For if in this world where wee bee as it were strangers he vouchsafe to reache out his hand vnto vs what will he do for vs when we be gathered vnto him in his kingdom if a faithful man haue not this consideration with him he is in such care and anguish of minde as he can nother eate nor drink Happy is the mā sayeth Salomon that hath a cheerful hart poureth it out as before god But is it possible for a man to reioyce to be merrie in God so as he can wholly repose him self vpon him if he be not able to conclude that God loueth him No surely can he not For the reioycing of the wordlings is rather a brutish beastlynes than a true ioy And in deed we fee the same by euident experience For whē the most part of them eate or drinke how go they to it euen like brute beasts If a hog be in his sty whē his swil is brought him hee filleth his belly so long as his meat lasteth as muche doeth an oxe or an asse and euen so do the most part of the world now adayes for they deuour the benefits of God without prayer without thanks giuing or without any acknowledging of him The faithfull cōtrariwise thinke on God knowing well that their meates should turne to their condemnatiō if they were not sure that they haue them of the meere fauour of god For otherwise the inioying of their goods should be but a robbing of God if they did not by prayer supplication acknowledge them to come frō him Truth it is that theceremony is not ynough for there are many at this day that pray giue thankes to God with their mouth when as their heart in the meane season is not
one whit touched therwith But I speake now of thē that looke rightly vnto god For in beholding the meates they acknowledge in thēselues saying It is God that maketh vs partakers of those his benefits Vpon what cōdicion if we be his children well then wee inioy part of our enheritance and it is as an earnest peny that hee giueth vs to assure vs that he hath created all things for our sakes But if we be not his children then must it be imputed vnto vs for theft yea for high treason Now when the faithful enter into such tēptation thervpō they must needs be stricken with great sadnesse and anguish of mind so as they cannot swalow downe one crūme of bread with mirth contentation This is it that wee haue to note vpon this place where it is sayd that the mā which is truely conuerted shal reioyce in his God according also as it is sayde in the lawe thou shalt eate drink as in the presence of thy God and shale be merry before him There also our god doth very well seperate his children and his faythful ones from the vnfaithfull shewing that although the wicked haue meate drink abundantly yet cease they not to be accursed all their deynties and pleasures shall bee turned too their confusiō Let vs not then be tempted to become like vnto them but if we will leade a happy life rightly inioy the benefits that God bestoweth here vpon vs wee must haue him before our eyes and do him homage for all know that he sheweth him self to be our fosterfather and causeth vs to feele his goodnes to the end that we might be drawen vp higher be alwayes more and more assured of this fatherlie loue that hee beareth vs and too bee short that the corruptible benefites whiche he bestoweth vpon vs in this world might be as it were helps to lifte vs vp into heauen there to lay holde vpon the eternall life whereunto this oure good God hath called vs Farthermore the meanes howe to reioyce aright in God is also immediatly expressed namely by calling vpon him and by paying our vowes vnto him when hee hath hearde vs This is a good and profitable declaration of this ioye for inasmuch as there is nothing else but the curse of God in all the benefites that we receyue at his hande vnlesse we taste of his goodnesse in them so as wee may reioyce and wholly repose content our selues in him it standeth vs in hand to consider well howe we may atteyne vnto it what is the true meanes It is here expressed that we must first call vpon him and afterwarde paye him our vowes when hee hath hearde vs There are two things here perteyning to our dutie and the thirde is the promise that God maketh vs that we shal not call vpon him in vaine nor our prayers be voyde or vnprofitable The end therfore whereat we must beginne is to pray vntoo God yea euen before wee reache out our handes one way or other to eate or to drinke For if we do not begin at this ende that 's is to say at the calling vpon our God certaynly all order is peruerted So then let vs learne that the cheefe exercise and studie whiche the faythfull ought to haue in this worlde is to runne vnto their God and acknowledging him to bee the fountaine of all goodnesse to seeke it in him protesting that they looke not for so much as one drop of welfare eyther to bodie or to soules other than is giuen them by his free mercie and goodnesse VVhen we haue learned well this lesson wee shall be more inflamed to pray vnto God than otherwayes we are And we see howe necessitie vrgeth vs in such sorte as we are in a maner at our wittes endes Euery man can confesse that the pouerties and afflictions wherewith wee are inuironed are infinite and yet howe slacke and slowe are wee to praye vnto God whereas there are a hundred thousande causes in one daye that vrge vs to pray vnto God scarcely doo we thinke on him three or foure tymes and yet that is so coldly as nothing can bee more Therefore wee shall haue profited greatly if wee haue once learned this lesson and can practise it as it behoueth vs protesting that all the benefites which we receyue are his and in his hande and that it be longeth vnto him too giue vs them And to the ende wee shoulde not go vnto him doubting as we are wont to do there is a promisse added therevntoo that hee will immediatly heare vs And without this promise al prayers are nothing else but meere hypocrisie For what is it to pray vnto god It is a witnessing of our fayth VVell if we doubt and wauer and stand in a mammering and know not whither God will heare vs or no it is certaine that wee haue no fayth And so wee take the name of God in vayne forasmuche as our prayer whiche ought too bee a testimonie of our saythe declareth that there is nought else but vncertaintie in vs nother muste we thinke that hee will heare vs when wee go too him in suche a sorte And in deede it is one of the cheefe articles of our christian beleefe to assure our selues by Gods promise that hee is readie too receyue oure prayers at all times and as often as we come vnto him beeing perswaded that he taryeth for vs and requireth nothing else but that we shoulde seeke him for the gate is open vnto vs so wee come vntoo him in the name of oure Lorde Iesus Christe And heereby it is seene that all Christen be leefe hath bene abolished vnder the Pope and is yet still at this present For they speake muche of theyr praying vntoo God But what certayntie haue they that they shall bee hearde none at all For contrariwise they are not ashamed to say that wee muste go to him doubtingly This I say is the opinion euen of the greate Doctours and not onely of the ideotes They say it is a presum tuousnesse if we pray vnto God with a stedfast beleefe that hee will heare vs and that we shall obteine our requests But surely it is a horrible trayterousnesse if men wauer and gaze about when they praye vntoo god Heereof commeth this superstitiousnesse that wee muste haue patrones too make intercession for vs vntoo God and besides euerye mans priuate patrone they must also haue a speciall warrant For they haue neuer doone VVhen they haue patched and peeced toogither so as they knowe not on whiche side to turne them nor wherevnto to hold them they are as greate clerkes at the ende as they were at the beginning for they knowe not whither they haue gotten any thing by theyr praying vnto god Furthermore they neuer praye vntoo God but they serue him laste there the patrones and aduocates muste haue the firste wordes and as it were the first frutes Prayer is the cheefe seruice that God requireth of vs and what
mans ordinarie liuing or prouision bycause it is a parcell of the lawe that a man should lay for his liuing For he must not eate so much as to brust himselfe in one day but hee must take his portion too his nourishment and sustenance and content himselfe with it Thus yee see that this worde is also taken for euery mans ordinarie liuing or prouision And either of both wayes may stand very well VVhat is it then that Iob ment heere Hee ment that Gods worde was a treasure of more estimation vntoo him than all the goodes of the worlde VVhat thing is dearer vnto men than their nourishment For as we loue our liues so doo we also indeuer to prouide necessaries for the same If we want bread what a thing is it to vs How are we dismayd at it Forasmuch then as men haue great care too mainteyne their liuing Iob in preferring Gods worde before his sustenaunce of meate and drinke sheweth thereby that hee made not so great account of this present life as of earnestnesse in obeying God and that hee had muche leuer to be taught by his word thā to be fed with the best meate in the worlde Heerof wee may gather a good admonition For we see howe men are desirous to liue and not onely desirous but also mad of it so as there is nother measure nor staye in them And yet in the meane whyle they wote not to what end they liue nor why they desire life For they haue no regard of god So much the more therefore doth it stande vs in hand to marke what is sayde here that is to wit that our desiring to liue in this world must be alwayes to serue our God and too dedicate our selues to his glorie and to bee consirmed more and more in the hope of the heauenly life wherevnto he calleth vs That is the poynt wherevnto wee must applie all our wits and indeuers And if we do so it will follow immediately that we shall preferre Gods doctrine which is the spirituall foode of our soules before all the foodes that wee can wish for our bodies For what is it to be fed with bread water yea or with wine all other the dilicatest meates and deinties that can be deuised VVhat is that too the purpose if our soules be starued in the meane while Oxē Asses and horses shold be in better more excellēt state than we So thē let vs lerne to preferre gods word wherwith oure soules are nourished before all the things that concerne this tēporall flightfull life and let our preferring of it bee not onely to say I am learned but also too giue our selues wholly to the seruing of God as I obspeaketh of it here Now let vs come to that which I haue declared concerning the worde when it is taken too signifie the common maner of doing If wee take it in that sense truly the meening wil not be chāged at al in effect Howbeit there wil be one other point very profitable and worthie to be borne away For by that meanes Iob declareth that he was not wise after the maner of the wise men of this world who will alwayes needes followe their fleshly reason but that he had quite giuē ouer al self liking to the end he might submit himself vnto god And that is a verie needfull thing according as I haue touched alreadie that wee bee but vagabundes and stragglers if wee holde not the way that God hath shewed vs And howe may that be done Let vs cut off I say let vs cut off our owne customes Ordinances and maners of lyuing let euerie whit of it fall to the ground and be done quite and cleane away For so long as men delight in their own inuentions so long as they bee wedded to their owne customes and so long as they sticke wilfully too their owne trades of lyuing it is impossible for them to giue themselues too god It is all one as if a man woulde put a French hoode vpon the heade of a Calfe or a Cowe which is not theyr nature or kynde and therefore they cannot away with it But yet more wood are we when it commeth to the point that wee should obey God than the brute beastes are too the things aforesayd VVherefore that we may be fashioned to obey Gods law wee must learne first and formost too rid our selues of all the gay inuentions that come in our head as when we think with our selues why should not this be good VVee haue bin wont to do it and euerie man doth so and it hath continued thus at all tymes VVee muste no more alledge any of these things And why For if God once speake the word it behoueth vs to yeeld vnto it And so wee see it is not without cause that Iob hath sayde that he sought Gods worde and the doctrine conteyned in the same and that he esteemed it more than all other things And as touching the word lay vp it cannot be discoursed to day and therefore we wil let it alone till to morrow And in the meane while let vs fall downe before the face of our good God with acknowledgement of oure faults praying him to make vs so to feele them as wee may learne too humble our selues not onely in acknowledging the mightie power that he hath aboue vs but also to glorifie him in his rightuousnesse and to knowe our selues alwayes to be wretched sinners and specially that when we knowe the faults that are in vs wee may continually mourne for them assuring oure selues that God knoweth many mo by vs thā we our selues can perceiue and that forasmuch as we bee full of vanitie and inclyned too deceyte and leasings let vs desire him too refourme vs in such wise as our whole seeking may be to profite in his schole and as we may harken diligently to the sound doctrine that is spoken to vs in his name not with our bodily eares only but in such sort as it may take good roote in our harts that we may desire nothing else but to be filled with it and to haue it for our ordinarie foode That it may please him to graunt this grace not onely to vs c. The .xc. Sermon which is the thirde vpon the .xxiij. Chaper This Sermon is yet still vpon the twelfth verse and then vpon the text that ensueth 13 Hee is still at one poynt and vvho can turne him from it looke vvhat his heart desyreth hee doth it 14 He vvill performe of me vvhatsoeuer he hath decreed and many such things are in him 15 This is the cause that I am afrayd of him and vvhen I thinke of him I stand in feare of him 16 God hath softned my hart and the Almightie hath troubled me 17 For I am not cut off by the darkenesse but he hath hidden the darknesse of my face VVE sawe yesterday that if we will obey God rightly wee muste giue ouer all our owne customes and maner of dealing and
him as I haue sayde and that is all one as if we would spite him of set purpose and driue him quite and cleane away from vs And is not that an ouerheynous thing Furthermore whereas we desire our owne welfare and God is ready too shewe vs the way and calleth vs to him to the end we should finde the fulnesse of all welfare in him we vouchsaue not to come but runne our backes vpon him Again when he teacheth vs it is to the end we should know him and be as it were transformed into him And wee know that his image and glory are to be preferred before all things Therefore whō we cannot abide to be taught it is asmuch as if we would turne light into darknesse and deface Gods glory that it might not be seene nor knowne any more And must not men needes bee become terrible monsters and Diuelles incarnate when they labour so to abolish Gods glory and to quench the light euen the light that was theyr whole welfare soule health and ioy But yet is this vice ouercōmon So then let vs learne too esteeme this benefite that God doth for vs when he vouchsaueth to call vs too hys schoole and openeth vs the dore to the end wee shoulde learne of him wheras of nature we were bereft of the said wisdome he commeth to set it before oure eyes and offereth it vs familiarly yea and tarieth not till we seeke it but knocketh at our dores and calleth vpon vs desiring nothing but to winne vs to himself Seeing then that our Lord vseth such gentlenesse towards vs as to allure vs so curteously let vs learne to make account of that honour let vs not be so vnkind whē he would haue vs to come vnto him And specially let vs remember what hath bene sayd namely what our owne nature is For it is not requisite that God should teach vs as the Angelles of heauen As touching the Angells of heauen although they be of a noble and excellent nature although they bee parttakers already of the heauenly glory although they hold stil the soundnesse which they had in their creation yet notwythstanding they be exceedingly bound vnto God in that it pleaseth him to make them priuie to his will and needes must they be rapt into astonishment at the grace that hee hath giuē them But the cace standeth not with vs as with them For first as in respect of our bodies we bee earthly creatures and althoughe God hathe giuen vs immortall soules yet dwell we heere in houses of mire and clay as hath bin declared heeretofore there is nothing but corruption in vs and wee are heere with brute beastes with woormes and with things so base and heauie as ther seemeth to be an infinite distance betweene vs and Heauen But there is yet a worse thing which is that we be berefte of the vnderstanding that was giuen to our father Adam and therefore we be as forlorne creatures VVhereas Asses and Oxen keepe still their owne nature men are so corrupted marred that when God calleth them to him in steade of being in loue with such goodnesse they be lesse moued with it than the brute beastes Beholde God desireth earnestly that wee should be partakers of his glory yea and of all the good things that are in him and that we should enter aforehand into the possession of them when his woorde is preached vnto vs Now then if wee profite not our selues by these things I pray you what a matter is it Therfore seeing the time will not suffer me to speake any more of it as nowe let vs aduise our selues firste too be ignorant where God will haue vs for he onely knoweth what is meete and conuenient for vs and therefore let it suffize vs to bee taught in his schoole and to learne the things that he sheweth vs And secondly let vs learne to know his will in suche wise as is conteyned in the holy Scripture And therewithall let vs not be so thanklesse as to reiect the benefit that hee mindeth to bestow vpon vs and offereth vnto vs but let vs be attētiue and indeuour to put away all our euill affections and suffer our selues to be so taught of God as we may be edified by the things that he sheweth vs and profite in them more and more and be desirous too bee stablished in them all the tyme of our life Nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying hym to make vs feele them better that we may returne vntoo him with true repentance and acknowledge the miseries wherewith wee bee fraught that hee may voutsafe too clense vs of them and to bring vs fully backe vnto him and to reforme our frowarde nature and that seeing wee be helde in the darknesse of ignorance so as there is nothing but blindnesse in vs it may please hym so to inlighten vs by hys holy spirite as wee may despise all worldly vanities keepe on our way to the heauēly life whervnto he calleth vs And furthermore that wee may haue the modestie to keepe vs to his word and not to couet to know more than he thinketh good for our edifying And that whyle wee be heere in hys schoole we may profite more and more vntill that hauing taken vs frō this earthly pilgrimage he gather vs into his kingdome to gyue vs full and perfect fruition of the things whiche wee knowe now but in portion and measure according as our capacitie doth beare That it may please him to grant this grace not only to vs but also to all people and Nations c. The Ciij Sermon which is the third vpon the .xxviij. Chapter This Sermon is yet still vpon the former text I Haue told you already that Iobs intent was to shewe menne that they ought to hold themselues in such sobrietie as not too couet too know more than God permitteth thē and also that they muste not runne gadding astray but folow the way which is poynted to them For this cause Iob setteth a difference betweene God vs and sheweth that it is no reason that a mortall man shoulde presume too seeke the things that are in God and be contented to be ignorant in nothyng Let vs be contented to be subiect vnto him to whome we cannot atteyne furtherfoorth than it pleaseth him to lifte vs vp to himselfe and specially which is so gracious vntoo vs as to abace himselfe to the end we shoulde know hym For it were impossible for our infirmitie to mount vp to the highnesse of God and therefore he must be fayne to come downe vnto vs And so let vs not thinke that oure wisedome is to know al things but let vs vnderstand that it behoueth vs to be in farre lower degree vnder the highnesse of God and to worship that whiche is hidden from vs that is to witte the wonderfull secrets of god Ye see then in effect what wee haue too marke vppon this texte
in any presumption or vayne trust Thus ye see how we ought to profit oure selues by this text and by the experience which our Lord giueth vs of it all our life long But Iob vseth the mo similitudes to expresse that which he had sayde that is too say that the deaw shall lye alwayes vpon his haruest or vpon his braunches for the Hebrewe woorde importeth both twayn and all commeth to one end And againe that his dayes shall be multiplyed as the sand As if hee shoulde saye without number And againe that his glory shall be renued and that his bow shall not be beaten down True it is that some men vnderstand these sayings to concerne the hope of the resurrection but men may see by the whole proces of the matter that Iob treateth of the state of this present lyfe Therefore we must not climb so hye nor seeke so curious a gloze but content our selues with the naturall sense which I haue set downe already whiche is that Iob meeneth heere to say that his state was well settled so as men thought not that euer they should haue seene it fall intoo so miserable a plight as it was then And as I sayd that is a circumstance to make many men to wonder For whē we see such changes we fall to reasoning with ourselues how happeneth it that God thundereth vppon so hye mountaynes and smiteth so great heads Is it possible we consider not that God intendeth too vtter his power in that cace to the end that men shoulde not trust so muche too themselues but learne to referre themselues wholly vnto him and to rest altogithervpon his goodnesse and not to promise themselues any thing after their owne imagination So much the more then behoueth it vs to marke wel this circumstance that Iobs aduauncement was not onely for a day two or three or for some short time but that hee seemed to be vtterly exempted from all dangers and too be no more in perill of any misfortune and yet notwithstanding that God smote so roughly vpon him with hys hand as he was vtterly defaced VVherefore let vs vnderstand that God ment to giue vs a notable looking glasse heere to the end we should always kepe good watch and whē we haue called vpō god if it please him to send vs any affliction we might receiue it paciētly inasmuch as we had after that sort forsene it And surely whatsoeuer vertu there be in vs the same must not stir vs vp the more whē ther hapneth any change but we must vnderstād that according as our Lord hath giuen vs of his gracious gifts specially after as he shal haue gouerned vs by his holy spirit to vse thē well and as it becommeth vs the same must serue to stablish vs in pacientnesse notwithstanding that we be weakened yea and vtterly beaten down in our bodies Then let vs assure ourselues that God will come to vtter the strength of his spirit in sustcining vs to the end we may fight against such temptations and that the victory which we shall haue gotten may be so much the more glorious bycause his goodnesse hath bin the more increased towards vs Lo heere what wee haue to marke And now Iob goeth on with his matter which he had dealt in before which is the great authoritie that hee had gotten not through vain reputatiō but by his wisdom and grauitie bicause he had so gouerned himself that euery man reuerēced him Therfore he sayth expresly that al mē herkned to him yea and that they berkned in such sort as they waited for his words and euery man gaped as a man that is athirst or as we see how the earth when it is very dry doth crany as if so be it desired rain to drinke Iob then declareth that he himselfe was such a one that is to wit that hee was as the rain and the deaw and that all such as heard him were as it were altered at his words and hung vpon his talke as vpō an vnreuocable iudgement And this is declared vntoo vs purposely to the end we should know first what a mā Iob was whom we see so sore smitten by Gods hand Therefore let vs not complayne grudge against God nor accuse him of cruelty when he afflicteth vs For we see what Iob gayned by it namely that he abode vanquished cōfounded whē he went about to striue against the chastizementes that God sent him and yet neuerthelesse ye see what holinesse of life and what perfection was in hym Therfore let vs learn that God is always iust in afflicting vs and that if we compare ourselues with Iob we shal find ourselues to be far short of the perfectiō that was in him and yet was he beaten more sharply than we be So thē we haue none other shift but to receyue Gods stripes wyth all lowlinesse and pacience Marke that for one point And herewithal we see in Iobs person what reuerēce we ought to beare to such as God sendeth to teach vs faythfully It is sayd that men hearkened to him with longing wherein he sheweth that mē ought to haue a desire to profit in knowledge that seing nature prouoketh thē to desire to eate and drinke for the nourishment of their bodies they must not despise the foode of their soules whiche is the knowledge and lerning of goodnesse wherby they differ from brute beasts VVhē we know a thing to be good to mainteine vs we neede neither master nor teacher to teach vs to couet it neither need we any prouocation to it or any body to put vs in mind of it Euery man as I sayd can skil to couet to eate and drinke euery man can desire too bee clothed VVhy so For we know that those things cōcerne our life But now is not our soule the excellentest part of vs And how ought that to be interteyned Not with eating and drinking But there is a thing agreeable too the nature of it which is to haue reason vnderstanding that our life be not brutish but that we may shew ourselues to be creatures formed after the image of god So then in this verse it is shewed vs that if we be not too blockish or at leastwise if we haue any reason at all in vs wee oughte cōtinually to deuise how we may profit by knowing too what end man is borne in this world namely to be more and more stablished in the knowledge of God after wee haue once receyued it But wee see many so retchlesse as they passe not to heare any thing we see othersom that cannot be satisfied with dispising the doctrin but they also hate it vtterly absent thēselues from it asmuche as they cā And do such folk deserue to be counted men No for the thing wherin wee differ from brute beastes is that we haue some reason vnderstanding in vs to discerne betwene good and euil yet notwithstanding ther is such grosnes infirmitie in our wits as we
in Gods worde The ignorant bicause they knowe not what it is do shet it out of their dores and are loth at any time to come to good doctrine The fickleheaded assoone as they heare but some woorde at a glaunce thinke themselues to bee so greate Clarkes as they haue ynough of it and therevpon ouerpasse it according as wee see to muche experience of it in these dayes Howe many are there that haue their eares stopped and which although the woorde of God do dayly sounde foorth so as they might be partakers of the doctrine of lyfe and saluation yet notwithstanding make none account of it And why For they haue no taste of it There are some to be seene who hauing vnderstoode some small thing of the Gospell doo beare themselues in hande that they are so great clarkes as they neede not to heare any more VVhat a number of these fantasticall and lightheaded Christians are there which say as for me I vnderstoode the truth it is thus many yeeres ago since I knewe the Gospell And what knowe they of it That a man may well eate flesh vpon the frydayes that a man is not bounde to shriue himselfe and therevpon they fall to babling and mingle cursed blasphemies with the slender things which they know I wote not howe And why For they hilde skorne to be taught in Gods schoole For somuch then as we see that God doth so punish mens negligence wee ought to take the more heede of this doctrine and to marke well howe Salomon sayeth that the wise men shal grow continually in wisedome by hearing Now if God so punishe the negligence and ouersight of men what shall become of theyr pryde when they shet the gate wilfully agaynst all good doctrine and conceyuing a disdayne agaynst it do swell like toades so as they will not in any wise bee taught After that Eliu hath exhorted the wise men and men of vnderstanding to heare he addeth the reason For the mouth sayeth he doth serue to tast meates and the eare to trie and iudge woordes Hereby he betokeneth that such as disdayne to giue eare to God and to his truth to be taught by it seeke not to be confirmed more more in the things that they haue heard already peruerte the order of nature and become as it were monsters and woorse than brute beastes And why For a beast followeth his owne kinde but behold a man whiche shall call himselfe wise hauing reason and discretion and which was created after the image of God to be inlightened in all truthe shall notwithstanding gyue his minde dayly to eate and drinke but not to profit in Gods woorde He hath that point cōmon with the brute beasts for they bee nourished with foode and seeke no further And a man who woulde be more excellent than the Angles of heauen doth notwithstāding giue himself wholly to eating and drinking like a beast and in the meane season vouchsafeth not to vse his eares whiche hee hath receyued to a more noble and pretious intent than eating and drinking For these serue but to maynteyne vs in this transitory life but the other serue to giue vs hope of the euerlasting life and saluation Then it a man will not vse suche a gift of God muste he not be esteemed as a monster agaynst nature as I haue sayde or as a double beast Now we see what Elius meening is for hee sayeth to vs my freendes if any man refuse to bee taught marke what he doth for when God created vs hee gaue vs a mouth to tast meates to the intent we should receyue foode dayly at his hand And the same is a benefite which we ought to esteeme in that our Lorde nourisheth vs by it but that is not the principall benefite For hee gaue vs eares also And to what purpose For to be taught by They are not to communicate one with another onely about the buying of bootes shooes cappes bread and wine the vse of the tongue and of the eares is yet more noble that is to wit to leade vs into truth by the meane of Gods woord that we might know how we were created incorruptible and that when we be passed out of this world there is an heritage prepared for vs aboue and to be shorte to bring vs vnto god Fayth commeth by hearing as sayeth Sainct Paule Seeing then that God hath ordeyned our eares to so excellent an vse as to lifte vs vp to heauen to beholde our God and to behold him as our father to witnesse vnto vs that hee receyueth vs as his children and to sowe the seede of the incorruptible life in vs in the middes of the corruptions that are in vs seeing I say that wee may obtaine such a benefite by the eare shoulde wee play the deafe men or stop our eares when men speake vnto vs tell vs of the truth which we know to be for our saluatiō Is it not an ouergreate beastlinesse to do so Then muste not a man boast any more of perfectnesse wisedome and vnderstanding if he cannot abyde to be taught But contrariwise he is worse than all the beasts in the worlde as I haue shewed before And althoughe this sentence of it selfe haue no neede of long exposition yet notwithstanding wee haue neede to bee quickned and styrred vp too knowe it For we see in what cace wee bee Euery man is busie ynough about the things that concerne this present lyfe but as for our owne saluation and the glory of God a man cannot bring vs too thinke vpon them VVee are carefull ynough to eate and drinke not onely to dresse it three or foure houres aforehand but also to make prouision a long time afore yea euen for foure liues For men haue so greate care to compasse transitorie goodes to the end they may neuer haue want that they are euer in hand with them And although they haue inough to find them during their life yet they beare themselues in hand that they shoulde wante euen after theyr deathe Yee see then howe we be gyuen to the transitory things of this world without cōsidering that God hath not created vs as brute beasts but haue giuen vs a more excellent thing than our bodie which is the hope of the eternall life that we looke for Seing then that of very nature we be so brutish wee haue so muche the more neede too marke that whiche is shewed vs here that is to wit that seeing God hath created and fashioned vs and that there is no parte of vs nother in our body nor in our soule which is idle but that al ought to be applyed to some vse wee ought to make all those things auaylable which God hath giuen vs Seeing also that we are so buzied in our earthly cares that some 〈…〉 arre themselues with eating and drinking and are alwayes at their gluttony and riot and other some are busie in pinching and gathering and desire nothing but too heape vp more and
Gods mightie power which hee sheweth towards vs as we ioyne it with his goodnesse and therevpon bee moued to confesse him as he is namely by submitting our selues wholly vntoo him and by beleeuing that hee so gouerneth the worlde that he doth not any thing but by weight and measure and that he is iust and vpright in all his workes and that we must confesse him to bee so although it seeme straunge to our fleshly reason Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes ▪ praying him to inure vs more and more to the considering and knowing of them aright so as we may learne not only to confesse them but also to condemne them in our life and euery of vs particularly too do the things which all of vs ingenerall are exhorted to do and therewithall suffer our selues to be guided by his hand and paciently receyue all the aduersities that it shall please him to sende vs to the end we may not settle our selues to much vpō this transitorie life but aspyre vpwarde to the euerlasting kingdome wherevnto hee calleth vs where all our ioy and felicitie shall bee truely accomplished 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 ignorāt soules from the miserable bondage of errour c. The Cxxxj. Sermon which is the fourth vpon the .xxxiiij. Chapter This Sermon is yet still vpon the. 14. and. 15. verses and then vpon the text which is added 16 If thou hast vnderstanding heare vvhat I say giue eare vnto my vvordes 17 Shall he gouerne that hateth iudgement or shall the vvicked condemne him that is righteous 18 VVill a man say to a king thou art vnfaythfull or vnto princes you are vvicked 19 * He accepteth not the person of the great ones neyther regardeth he the high or the lovve for all are the vvorke of his handes 20 All shall die sodenly and at midnight the people shall be takē avvay and perish and the mightie shall be taken avvay euen vvithout hande I Haue tolde you heretofore that men are heere put in mind of their owne frailtie to the ende they should knowe that God spareth them and that if wee abode but one minute of an houre vpō the earth we ought to thinke the same a gracious turne of his And why If we haue any life and breath in vs we haue it all of god And so we see that he maynteyneth vs of his meere goodnesse Seeing it is so let vs not accuse him of too great rigour For should hee not haue iust cause to roote vs out vtterly VVho is hee that coulde so cleare himselfe as God shoulde haue no cause too punishe him And yet in the meane while wee see that God preserueth the world euery of vs is kept still in that aray and so are wee all detters to his mercie So farre is hee off from vsing any great rigour towardes vs that we ought rather to woonder at his pacience how hee can suffer suche iniquities and not thunder downe his vengeance at the first brunt and make cleare riddance of vs Seeing it is so ought any man to murmure agaynst him But if wee thinke it straunge that hee beareth with other men hee may well replie agaynst vs that hee beareth with vs also Therefore let vs learne hereby to glorifie God continually in his mercie no lesse than in his power For although hee be almightie yet notwithstanding hee restreyneth himselfe bycause hee loueth vs Also we haue one other verie necessarie exhortation too gather of this text whiche is that knowing oure owne frailtie wee shoulde learne to put our life into the hande of God and not thinke to liue or continue our state by our owne power but suffer God to gouerne vs as it pleaseth him and bee alwayes readie too depart hence when hee thinketh it good too take vs out of this worlde Furthermore what is the meane to liue well It is to knowe that insomuch as God possesseth vs and quickeneth vs by his holy spirite it is good reason that wee shoulde holde all of him too the ende to bee giuen wholy too his seruice both in liuing and dying VVere this doctrine wellprinted in our hearts wee should not bee suche dullardes as wee are for as for the most part of men when they rise in the morning do they bethinke them too put themselues into the hands of God And if they do it for fashion sake is it for that they are touched to the quicke knowing that their life is but a little blast of winde that may vanishe away in the turning of a hande Acknowledge they that No So much the more then behoueth it vs too remember the lesson that is shewed vs heere namely that our life is but a shadowe and a vanitie And therefore it behoueth vs to put our selues into the hande of him that hee will mainteyne vs according too his good pleasure and also take vs out of the worlde in time conuenient But as wee are counselled heere to humble our selues and to chalenge nothing to our selues of our owne power So contrariwise wee haue whereon too rest oure selues in that wee knowe our life is not in euerie mans hande but in the onely hande of God who is the keeper of it And the Scripture sayth expresly that if hee withdrawe his spirit and breath wee die all So long then as God will preserue vs let vs boldely defie the diuell and all our enimies True it is that if wee looke but vpon the rage of men it shall seeme that they be as rauening wolues and wee as sillie sheepe They gape with open throte to swallowe vs vp but yet can they do nothing to vs till God giue them leaue And it is not without cause that hee chalengeth and reserueth too himselfe the power of withdrawing the breath which hee hath giuen vs Therefore let vs be cōtented assuring our selues that God holdeth our life in his custodie and protection vntill hee list to take vs out of the worlde and haue caused vs to finish our course Nowe if a man shoulde demaunde heere whether our soules be as it were a winde seeing it is sayd that wee shall perish when God withdraweth his breath let vs marke that although men bee immortall yet notwithstanding they haue not that of themselues but of Gods free goodnesse Besides this what else is death but a departing of the soule and bodie asunder God then withdraweth his breath to himselfe when hee sendeth vs into dust and rottennesse and yet neuerthelesse he fayleth not to take vp our soules and to kepe them till the latter daye To be short Eliu ment to shew here not only that we be weake and transitorie but also that al our strength is nothing furtherforth than it is vphilde by the onely goodnesse of god And when hee vndoeth vs too outwarde appearance that is to say in effect
follie when we take vpon vs to speak so vnaduisedly of God and his workes Therefore let vs marke well this manner of speaking whiche is set downe here namely who shall report it to him we debate matters heere by lowe and yet in the meane whyle wee bee but frogges The frogges can make a great crooking well ynoughe in their marishes and puddles and yet men passe by them and stay not for all their crooking Euen so is it with all the talke that men hold for there is no reason in it They do but babble and yet they beare themselues in hande that God will hold his peace and doe all that they would haue him to do But it is cleane contrarie Therefore let vs learne that when so euer we lifte vp our neb against God we shall winne nothing by it but our wordes shall slip into the ayre and vanish away as smoke Neuerthelesse let vs marke by the way that our words shal not fall to the ground but must be registred to our great and horrible confuzion Then if our pryde be such as we dare murmure againste God suche blasphemousnesse muste needes come too a reckening and not scape vnpunished Therefore let vs not imagine too gayne any thing against God but whensoeuer we be tempted to stand in contention with him let vs call this saying to remembrance namely who shall report it to him True it is that God hereth it and nothing escapeth him but yet for all that he voutsafeth not to stoupe to our bibblebabble as thoughe wee were his matches Tush we be but frogges as I sayd afore To be short this serueth to shewe vs that wee shall neuer get the vpper hande in pleading against God and moreouer that there is no reasō why he shuld abace him self so much as to answere vs And why For it toucheth him not we cannot come neere him with our babbling although wee fyle our tungs so as they cut and slyce smoothely in the aire yet shall God abyde still safe and sound and hee needeth not to streyne himselfe to reply againste vs or to find any excuse for that were needelesse So then let vs learn to speak with such reuerence that the words which we shall vtter may bee made of praysings so as God may accept them And how may we do that By his purging of oure tunges that is too say by vttering nothing but that which commeth of his word and which we haue learned in his schole And for a conclusion let vs marke what Eliu addeth If any man speake sayth he shall be not be swallowed vp He sheweth vs heere what confusion is prepared for all such as dare so set themselues against God and would fayne finde fault with his workes VVhat shall they gayne then in the end They shall all be swallowed vp VVe see that all creatures must needes tremble at God maiestie And what shal be done then when there is manifest rebellion God can with one frown make the mountaines and rocks to melt emptie the sea destroy the whole world if he list And surely there is no rebellion nother in the earth nor in the water nor in any of all the rest of suche creatures But behold man who is but a handfull of dust will needes wage battle against his maker and I pray you can he hold out All the world should perish as sone as it came vnder Gods hand and behold a worme a wretched carion wil put God to silence And not only so but he wil also rob God of his honoure and not haue him too bee counted wyse and ryghtuouse as hee is woorthie Alas must we not needes be worsse than blynd when we come rushing with such boldnesse against him Therfore let vs marke well according to that which I haue touched that when we set vp our bristles after that sorte against God wee seeke but our owne destruction and too bee quyte swallowed vp VVill we then be mainteyned vnder the hand and keeping of our God Let vs learne to humble ourselues to him and to pray him to shewe him selfe too vs and according as it shall haue pleased him too shewe himselfe so also to graunt vs the grace too walke in continuall modestie and to haue our eye alwayes vpon this marke namely that hee deserueth to bee honoured at our hand and that we acknowledging our selues to owe him suche reuerence may learne too submitte vs wholly vnto him Thus ye see howe we may approch vnto our God without feare of the fyre of his terrible wrathe Nay rather let vs be sure that he will bee as a refreshing vnto vs so as wee shall be mainteyned by his grace condicionally that wee come too him with all humilitie withoute preacing ouer farre too inquire of him and his secretes Therefore wee must contente our selues with that which he sheweth vs by his worde assuring our selues that it is for him to reach vs his hand and for vs to go as hee guydeth vs. Nowe let vs fall downe before the face of oure good God with acknowledgement of our faults praying him to make vs feele them continually more and more And that for as much as it pleaseth him to graunt vs so greate aboundance of worldly benefites as to haue applyed and ordeyned all his creatures to our vse wee by receyuing suche bountifulnesse at his hande may learne to knowe him for our father assuring our selues that seeing he hath a care of our bodies in this world hee will not fayle vs in the things that concerne the spirituall life of our soules and that although in this world we bee tangled in many affections which comber our wittes so as they bee not at libertie too consider Gods workes accordingly yet wee may not therefore ceasse too take courage to muze vpon them and that in the meane season he guide vs in suche wise by his holie spirite as wee may learne to like well of all his doings and to glorifie him in his iustice truth and goodnesse and in all his other vertues which he sheweth vs dayly in his workes That it may please him c. The Cxlvij Sermon which is the first vpon the .xxxviij. Chapter THe Lorde ansvvering Iob out of a vvhirlevvinde sayde 2 VVho is he that darkeneth the secretes in vvordes vvithout knovvledge 3 Girde vp thy loynes like a valiant man and tell me the thing that I shall demaunde thee 4 VVhere vvert thou vvhen I layde the foundation of the earth tell it if thou haste vnderstanding WEe haue seene heretofore that Eliu intending too rebuke Iob protested that he himself was a mortall man as Iob was to the end he should not cōplaine that hee was handled with too high a power And so he shewed that Gods will was to win him by reason and gentlenesse according also as he dealeth towards vs For he beareth with vs making his worde to bee preached to vs by men like our selues so as we may come the more familiarly to heare things that he
more againste him whatsoeuer he do For if wee must nedes be coÌ„fouÌ„ded our wits faile vs in the things that are visible open before vs nedes must we of good right stoupe wayt for the full discouery of the last day when the cace concerneth his incomprehensible secretes So then let it nowe suffize vs to conceiue those things by faith which we cannot yet perceiue till wee haue learned more which shall be when our good God hath bereft vs of this mortall flesh drawne vs home to himselfe and fashioned vs like to himselfe in glory It is sayd immediatly that the wicked shall be shaken out of the earth Some expouÌ„d this that the Sunne ingendreth many diseases and therefore that when the day breaketh it is as yee woulde say a clensing of the worlde from wicked men in asmuche as some disease dispatcheth them But that agreeth not in any wise to the matter For firste and formost the breake of the day doth rather releeue men forasmuche as at that time we haue our bodies most weeldie and best disposed Yea and euen the poore soules that are sicke and haue beene turmoyled all the nyght are somewhat cheered when morning is come insomuche as yee shall see them well eased by it And that is the cause why the Prophete Malachie speaking of our Lorde Iesus Christ calleth him the sonne of Rightuousnesse wherein hee taketh his similitude of the daysunne and of the things that we finde by experience namely that hee bryngeth vs health in hys wings that is too say in his beames and that the same clenzeth the earth and cheereth oure bodyes that were dumpishe with humors according as wee knowe that the night bringeth suche things And truely if the breaking of the day ingendred diseases good men shoulde be subiect to them as well as ill men And therfore the fittest exposition is that the wicked shall be shaken out of the earth that is to say they shall be discerned or spyed out For if there were darkenesse continually men coulde not discerne blacke from white But when God hath so spreade out light ouer all the worlde then it is seene howe euerie man behaueth himselfe True it is that the wicked ceasse not to misbehaue themselues all the daye long for they haue no feare of God and although they bee ashamed of men yet fall they to all licentiousnesse insomuch as they ceasse not to play their looce prankes euen at high noone day but yet do we perceiue some footesteps of that which is spoken here Things are out of order in the worlde and yet notwithstanding Gods order appeareth in them and is seene through them so that wee may say it is true that God giueth Satan head restreyneth not the wicked so much as he could do but giueth them libertie to triumph in naughtines so are things in a broyle on the one side and yet notwithstaÌ„ding for the preseruation of mankind Gods inteÌ„t in sending the light is to represse the wicked For what a thing were it if the wicked were not bridled by the secret prouidence of God Surely we shoulde perish at euery turne Yea and into what rage would Satan the driuer of them thrust them headlong if god wrought not in that behalf VVe know that Satan is the deadly so of all men desireth nothing so much as to make cleane riddance of all creatures to wipe the remembrance of God out of the worlde and therfore needes must the order come of God and the troubles and disorder come of men So then although the wicked do still dwell vpon the earth in the broade day light and put theyr disorders in practise yet doeth God continually discouer them and by that meanes brydle them â–ª so as the earth is after a sort clenzed by the rising of the Sunne I meane not from vapours that had raigned in the night nor from other corruptions that gathered toogither when the ayre was so thickned but I meene that God purgeth or clenzeth the earth from wicked follâ—â— â–ª by abridgiug them of theyr lybertie bycause men can poynte oute the naughtipackes with their finger and they are as then somwhat asnamed I say that euen the shamelesse whiche haue as ye woulde say sealed vp their owne eies haue notwithstanding some inward remorse so as they suffer not themselues to rushe out into the extremitie of theyr lewdenesse Thus yee see that the breake of the daye purgeth the earth after a sort howbeit not altogither for God maketh dayly purgings Now he addeth one other effect of the Sunlight whiche is that the earth taketh as it were a newe shape and that the things whiche the earth conteyneth serue it for a garmente when the Sunne shyneth after that manner For in the nyght season the earth is shapelesse a man seeth nothing of it It is then as ye woulde say a great Quamire where nothing can bee discerned But when the Sunne beginneth to rise it is as a man had taken pottes oute of a lumpe of earth and made them and well trimmed them Then is the earth fashioned which before was withoute fashion Therefore when God sendeth the light of the daye it is all one as if hee fashioned the whole earthe by giuing it beautie to the ende we shoulde beholde it with woondering and so whereas it was naked shet vp and barreyn afore at leastwise as in respect of our eyes he clotheth it againe For heere the cace concerneth mens sight The earth in the night is as it were desert and waste and there is nothing seene vpon it But in the daytimes it is clothed agayne bycause that whiche waye soeuer wee turne our eyes we see the goodly deckings that god hath put vpon it according as he sayth that he crowneth the yeare with his blessing insomuche that when hee replenisheth the earth with frutes it is all one as if hee did put on goodly garmentes Crownes Garlandes and suche other things vpon it VVhen we see that God worketh after that maner haue we not whereat to bee astonished yea and cause to confesse that the greatenesse of his woorkes surmounteth all our wittes and that we vtterly fayle of them For although wee may in parte taste of his goodnesse power wisedome and iustice yet notwithstanding we muste be fain at length in conclusion to crie out with Dauid Lord how wonderfull deepe are thy workes They be a bottomlesse pit and who shall reherse them vnto thee True it is that Dauid restreyneth himselfe to recken vp Gods works not to babble of them without knowing ought of them God then had shewed him that which he sayeth and we also may partly well iudge of the things that God sheweth vs in the whole creation of the worlde in the order which he hath stablished therein There we shall see some footsteps of his iustice goodnesse power and wisedome as I touched before but as for the comprehending of al things that we perceiue to the vttermost point we
him without admitting any excuce They spake lustily agaynst him as though he had bin but some sillie worme of the earth or some vyler thing than a worme But nowe they come to him yea euen with intreatance For god hath bereft them of the pryde that blinded them before Lo then what chaunge followeth when we be humbled before God and that he hath so spoken in our hearts as we knowe what wee bee For there is nothing that keepeth vs from walking in feare and froÌ„ vtter abacing of ourselues but that we bee sotted with a foolish ouerweening to thinke our selues too be that which we be not Therfore God must be faine to teach vs For all the men in the worlde cannot mend this foolishe pride wherewith we be puffed vp till God haue put to his hande But besides that Iobs freendes had forgotten the pride wherewith they had erewhyles beene caried away they did also shewe theyr repentance in obeying God and in verie deede the true frute that sheweth the roote to be good which otherwise should lie hidde in the heart is that we indeuer too obey Gods ordinaunce And that also is the cause why it is sayde in the Actes Men and brethren what shall wee doo VVhen Saint Peter had as it were thuÌ„dered agaynst those that had erewhyles despysed oure Lorde Iesus Christ it is sayde that they beeing wounded in theyr heartes and pricked inwardly with remorse said what shal we do They offered themselues vnto God to followe whatsoeuer he shoulde commaunde them Therfore wee see the like frute of Repentance in this Text For Iobs freends vpon knowledge and putting away of the fonde ouerweening wherwith they had bene hild before come and do all that God willed theÌ„ And so whensoeuer wee bee throughly humbled before God so as we be displeased with our selues we shal also haue a willingnesse and desire to submit our selues too Gods woorde For it is one peece of our ouerweening to do the things that we haue ymagined in our owne braine And when wee will needes bee ouerwise wee cannot obey God but when we be vtterly bereft of all pride then we know that God ought to haue authoritie to tel vs what is good for vs to doo and that there is nothing else for vs to doo but to submit our selues without any gainsaying Nowe it is added immediately that God receyued the face of Iob and turned his captiuitie or was turned at his repentance when he prayed for his freends Seeing it is so that God regarded the face of Iob and accepted his prayer forsomuch as he had appoynted him to bee a prâ—est I pray you haue not wee a much better certentie seeing our euerlasting Aduocate who is entered into the Sanctuarie of heauen that is to wit our Lorde Iesus Christ shall neuer be refuzed nor wee neyther if we come to God hys father by his meanes holding euermore the way and furtherance that hee hath giuen vs Beholde Iob was a poore man and euen entering into the high way to blaspheme God and although hee did holde himselfe in pacience in the winding vp yet had he such pangues as made him to fling ouer the feeldes in somuch that he oâ—fended God greeuously as I haue declared heeretofore and yet for all that when God inioyned him that office of praying he heard him not onely for himselfe but also for straungers yea and for suche as had bene his enemies and were as good well neere as separated froÌ„ god For they had vtterly peruerted his woorde and beaten downe and destroyed the hope of the endlesse lyfe that is to come as I haue sayde afore and yet notwithstanding Iob obteyneth grace for them Nowe if it be sayde that God made that thing auaylable which was but a little dimme shadowe what shall bee done nowe that hee hath appoynted his owne onely sonne to bee the Priest and commaunded him not too offer vp Goates and Calues or Sheepe but to offer vp both his bodie and soule in Sacrifice Seeing then that the Sonne of God hath in his owne person offered himselfe for our redemption and to do away all our sinnes and ceasseth not to make intercession for vs still shoulde wee doubt of obteyning forgiuenesse for his sake or of beeing alwaies receyued with all louingnesse and fauour at Gods hande But as I haue touched alreadie the naughtynesse of the worlde sheweth it selfe in this that men can not content themselues with one mediatour alone The Papists runne seeking to their Hee saincts and Sheesaincts to bee their Patrones and Aduocates And what is the cause thereof For that they yeeld not so muche woorship vnto Iesus Christ as to acknowledge that he hath bought them with his deathe and passion They can well ynough call him Sonne of God Redeemer but they acknowledge him not for their Aduocate neyther flee they too him for succour they know not what it is to pray to him they heare no tydings of it among them And on our side do we our dutie as becommeth vs I speake of those that are duely taught For as oft as wee shoulde pray vnto God the euerlasting Sacrifice wherby redemption hath bene purchased for vs ought to come too our remembrance and before our eyes But wee neuer thinke vppon it but at a glaunce and there are many so grosse and beastly that although they ought to haue their eares deafe with hearing that Iesus Christe is our Aduocate yet can they not discerrie betweene God our Lord Iesus Christ in somuch that when they shoulde call vpon the father in the name of our Lorde Iesus Christe they wote not whither there bee any Aduocate that maketh intercession for vs or no. But it is no maruell though our Lorde do oftentimes so dazle mens eyes to the end to turne them away from the meane of furtherance whiche he hath giuen them by his worde For they be turned away by their own maliciousnesse and haue shet the gate against themselues that they might haue none accesse vnto God to call vpon him according also as we know that there is no opening except wee haue Iesus Christe for our spokesman whome they haue forsaken And that is bicause the Diuell hath at all times so laboured to put forth fonde imaginations to carie away men hither and thither But let vs keepe our selues from gadding out and rather sith we see that God hath heard men by meanes of their Sacrifices so that the Priestes of the law entered not in vaine into the SaÌ„ctuarie that was made with mans hands and was corruptible when as they brought no better thing with them than the bloud of a beast let vs be sure that nowe our Lord Iesus Christ will make vs too find God pitifull and fauourable towards vs so as we shal be receiued to mercie doubtlesse if our prayers be grounded vpon the Sacrifice which hee hath offered and that we acknowledge how it belongeth to him to carie worde for vs and to cause vs to be heard
of vs and vouchsafe too enlighten vs by his spirit in the vnderstanding of his vvooâ—â— and graunt vs the grace to receiue the same in true feare and humilitie so as vve may be taught th 〈…〉 y to put our trust in him too serue and honor him by glorifyng his holy name in all our life an 〈…〉 yeeld him the loue and obedience vvhich faithfull seruants ovve to their maisters and children 〈…〉 their fathers seing it hath pleased him to cal vs too the number of his seruants and children And 〈…〉 vs pray vnto him as our good mayster hath taught vs to pray saying Our father The Prayer that Maister John Caluin ordinarily made at the ending of this Sermons LEt vs fall dovvne before the face of our good God c. Here he addeth as the matter treated of 〈…〉 sermoÌ„ giueth him occasion to require at Gods hand and bycause the same chaungeth almost in euerie SermoÌ„ it cannot here be specified That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the mis 〈…〉 le bondage of error and darknesse too the right vvay of saluation for the doing vvherof it may please him to raise vp true and faithfull ministers of his vvord that seeke not their ovvne profit and vainglorie but onely the aduancement of his holy name and the vvelfare of his flocke and câ—â—â—rarivvise rooâ—â— out al sects errors and heresies vvhich are seedes of trouble and diuisioÌ„ among his 〈…〉 to the 〈…〉 vve may liue in good brotherly concord all togither and that it may please him to guide vvith his hâ—ly spirit all kings princes and magistrates that haue the rule of svvord to the end that thei◠〈…〉 ning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but iâ— iustice and vprigthnesse and that vve also liuing vnder them may yeeld them their due honor aâ— obedience that by the meane of good peace and quietnesse vve may serue god in all holinesse and hoâ—estie that it may please him to comfort all afflicted persoÌ„s vvhom he visiteth after diuers maÌ„ners vvith crosses and tribulations all people vvhome he afflicteth vvith plague vvarre or faminâ— or other his rods and all persons that are smitten vvith pouertie imprisoment sicknesse banishment or other calamitie of body or vexation of mind giuing them all good patience till he send them full discharge of their miseries and specially that it may please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babylon vnder the tyranie of Antichrist cheefly vvhich suffer persecution for the vvitnessing of his truth strengthening them vvith true constancie and comforting them and not suffring the vvicked and rauening vvolues too execute their rage against them but giuing them such a true stedfastnesse as his holy name mayebe glorified by them both in life and death and finally that it may please him to strengthen all Churches that are novvadayes in daunger and assaulted for the quarell of his holy name and ouerthrovv and destroy all the deuises practises and attemptes of all his aduersaries too the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ be increased and aduaunced more and more Let vs pray him for al the sayde thinges in such vvise as our good master and Lorde Iesus Christe hath taught vs to pray saying Our father c. ALso let vs pray our good God to giue vs true continuance in his holy faith and to increase it froÌ„ day to day vvhereof vve vvill make confession saying I beleeue in God the father c. The blissing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felovvship of the holy Ghost dvvell vvith vs for euer Amen IMPRINTED AT LONDON BY Henrie Binneman for Lucas Harison and George Bishop Anno. 1574.
that happeneth cheefly in the deserte Countries and in the hote Landes where there is greate store of wylde beastes And when it commeth so to passe God warneth vs thereby that the same mischeefe should be vniuersall if he prouided not otherwise for it For when we see that wilde beasts deuour men after that sorte therein wee haue fayre lookingglasses VVhereof is it long that they followe not on forewarde and that they raunge not out vnto mens houses and consume not all Muste not the setting of that stop in their way needes be of Gods hand It is not mans pollicie that preuenteth it So then let vs magnify our God for vouchsafing to feede the wilde beastes in such wise as we liue in the worlde and inioy the benefits that he hath bestowed vpon vs and furthermore vpon the reading of this text let vs remember also how it is sayd in the foure and thirtith Psalme that althoughe the Lyons bee so strong and seeke their praye with such violence yet they suffer hunger and although it passe mannes power to satisfie them and that they suffer hunger yet will God alwayes nourish those that are his And this comparison is well worthie to bee marked For if God feede the Lyons whiche are wilde and terrible beastes yea and irkesome to our nature how shall he not feede men which are created after his owne image and whom he termeth his children Specially ought they to doubt that he will nourish them whē they call vpon him as their father in true fayth and when his holie spirite reigneth in their hearts Thinke we then that God will forsake vs if wee flee vnto him for refuge seing he feedeth the wilde beasts and giueth foode to the Rauens as shall be sayde anon So then we see that this serueth vs to double vse The one is that we must hold of Gods wonderful goodnesse in that he prouideth food for the Lions and al other beasts so as we be preserued in the midst of thē and the other is that if God feede the Lions and wilde beastes it is much more likely that he will be carefull to feed vs bicause we be his children and that seing he cōmaundeth vs to come vnto him and to seke him he wil deal vs our ordinarie bread and feed vs bicause we haue not any thing but that which hee giueth vs This in effect is the thing that we haue to marke vpon this texte Now it is sayd immediatly after of the Rauens That God feedeth them both them and their yong ones when they cry vnto him True it is that the litle birds haue not vnderstanding to cry vnto God nother haue they speach to speake with and much lesse are they led in that cace by true faith but yet notwithstanding for as much as they lacke foode and haue no means to susteine themselues in this world therfore it is sayd that they crie vnto God according as it is sayd in the Psalme where the selfe same maner of speach is vsed And this saying ought too bee weyed well for it is a great confirmation of the things that haue bin sayd that is to wit that if God feede the wylde beasts which houle and crie and bray without knowing that there is a maker which should nourish them what ought they to do which are sure that God who hath set them in the worlde reserueth to him selfe the office of maynteyning them and of giuing them what so euer they haue need of Thinke we that he will fayle them Agayne let vs first of all marke what is ment by this worde Crie The Rauens birdes do crie vnto God. VVhy so Not for that they crie in fayth or vnderstanding not for that they praye as men are taught to do but for that they crie for want of means to helpe thēselues Behold then the Rauens birds are a hungred their dāmes flie abroad to seeke their pray and sometimes they finde none In the meane whyle their yong ones are halfe starued and no bodie prouideth for them Nowe is God fayne to put to his helping hande whether it bee by giuing them wormes to iobbe at or by some other secret meanes Thus yee see how the yong Rauens do crie vnto god The like may be sayde of all other beastes namely that when they bee helplesse they resort vnto God not that they do it of any vnderstāding but the cace is such as they may well wander in the world be still destitute of al succour so as there is no shift but that God must reach out his hande and of his goodnesse giue them the thing they haue neede of But now let vs returne to the foresaid comparison betweene ourselues and the brute beasts For seeing it is sayde that God sheweth himselfe bountifull when the beastes are destitute of naturall meanes to help themselues and that it is all one as if they repayred vnto him what ought we to do For although we haue abundance euen till we be readie to perbrake our goods vp againe yet must wee alwayes vnderstand that the things which we haue are giuen vs of Gods owne hande and if we happen to suffer penurie and want we be so much the more prouoked to repaire vnto him Therfore men must not shrinke backe nor chafe vpō the bridle when they find themselues destitute of help VVhat must they do then Let them thinke thus with themselues behold God calleth vs to him And in good soth he declareth and protesteth that his mind is after a sort to prouoke the beasts to repayre vnto him and therein also to shew himselfe to be the soueraine gouerner for otherwise he shuld leaue nothing in the world but all should lie wast howe much more then ought I to repayre vnto him Now then let vs marke well that whensoeuer we want prouision so as we wote not where to become or which way to turne vs it is asmuch as if God tolde vs that it is his charge to giue vs whatsoeuer is meete for vs that by the same means he will haue our whole trust settled in him And when wee haue such beleef and inward feeling prayer and supplication must be matched with it out of hand For whosoeuer braggeth that he wayteth for his sustenance and foode at Gods hand and yet in the meane while vouchsafeth not to call vpon him for it doth he not shew that there is nothing els but hypocrisie leasing in him Therfore fayth must stirre vs vp driue vs to cal vpō God to the end we may confesse him to be our fosterfather and receyue our foode as it were at his hand and vpon the receyte thereof acknowlege our selues to be nurrished by his mere goodnesse Thus yee see after what maner wee ought too put this text in vre Furthermore it behoueth vs to come yet to a hygher comparison which is that sith we vnderstand that God feedeth our bodyes after that sorte it is muche more reason that wee shoulde also seeke the
nurrishment of our soules at his hande Although wee had meate and drinke in this worlde and wee needed no more but too bow down our heads to be filled with it yet is the foode of our soules too precious a thing too be found here bylowe Neuerthelesse euen the corruptible foode is giuen vs by Godshande and hee sheweth expresly that it is he onely too whom it belongeth to feede our bodies in this present trasitorie life So then it behoueth men to repayre vnto him cheefly when they will be fed spiritually And if we haue not this consideration skill with vs the yong Rauens the fowles of the ayre and all the beasts of the worlde must be witnesses and iudges to condemne vs for God sheweth vs as it were to eyesight that he calleth theÌ„ to him when they be succorlesse And if hee call the brute beastes too him so as hee do his office in their behalfe ought not wee to haue a right minde and true beleefe towardes him so as wee may bee throughly perswaded that wee shall not bee disappoynted in demaunding of him whatsoeuer wee haue neede of This is in effect all that wee haue to remember in this text Now it is sayd afterwarde knowest thou the time when the wylde Goates or the females of them doo kidde knowest thou the tyme of the Hyndes or howe they bowe themselues at their Caluingtyme Truely the example of all mankinde which wee haue in ourselues ought to be ynough to reproue mennes follie in being so selfewize as to take vpon them to reason with god For if a man shoulde aske them howe wart thou created or begotten How wart thou caried and nurrished by the space of nine monethes after thou wart begotten and haddest taken shape in thy mothers womb Howe camest thou out agayne in the ende Couldest thou answere directly to all these things They would stande abashed So then man without stepping a whit from himselfe shal finde it more than sufficiently proued that God worketh wonderously in his begetting VVhat a thing is it that a little creature should bee ingendred yea euen of corruption and filthe and yet notwithstanding receyue such shape as wee see fashioned in our bodies Agayne what a thing is it that the childe shoulde bee nurrished in vncleannesse and infection in his mothers wombe euen among all the excrements and yet notwithstanding receyue sustenance and growe so big as to finde meanes to come into the world what maner of things are all these Are they not such excellent miracles of God as we ought too bee rauished at them And therefore as I haue sayde already wee needed not to bee sent to the wilde beastes nor to the Hyndes nor to the Sheegoates it had bene ynough if euery of vs had considered after what maner hee was borne and nurrished in his mothers wombe and how hee came out from his mother into the worlde Neuerthelesse it is not without cause that God sendeth vs too the wilde beastes And why For women haue yet some helpe when they come to their deliuerance they haue other women to do them seruice and one of them can succour another Agayne they bee taught by custome and experience and they keepe themselues from daungers they consider what is expedient for them and prepare and furnish themselues aforehand Yee see then that the same ought to be esteemed a greter miracle in the brute beasts than in women For when the poore beasts are great with yong they know not what they beare onely they feele a cuÌ„bersome burthen they may be greeued they may rush their bellies agaynst something to make their yong ones slinke and the struggling of their yong ones within them may after a maner cast them in despayre Howbeeit God preserueth them in such wize as they keepe theyr frute and although the same be heauie and troublesome to theÌ„ yet is it preserued as it 〈…〉 by miracle For it is seene that the redde Deere I â—â—â—ne the Hyndes cannot indure their owne fatnesse â–ª in somuche that if they growe too fatte they fal to fasting and it is a propertie of theirs that they cannot beare with any thing that hindereth them and yet notwithstanding they carie theyr yong Calues still yea euen with great payne and specially it is reported of them that they haue exceeding great payne and greefe in caluing according also as mention is made thereof in this text where it is sayd that they howe themselves as though they shoulde cliue asunder and strayne themselues exceeding sore True it is that women also are sayne to streyne themselues but the streyning of the Hyndes is greater in somuch that they which haue had skill of the secretes of nature say they are fayne too vse a medecine which is the taking of a certayne hearb to help themselues withall and that otherwise they should stand at a stay if they tooke not somewhat too haste their deliuerie VVee see then heere how it is not for nought that God sendeth menne too the Hyndes and Sheegoates for the kinde is not altogither certayne but that is no matter of importance And why For it is a straunge cace that the beastes which know not what they beare should notwithstanding haue the wit too beare out the burthen and to fence themselues against it as though God had taught them or that it were sayd vnto them it behoueth you to preserue your owne kinde and offpring Seing then that the beastes haue suche an inclination is it not God that worketh it from aboue For what woulde become of them if he gouerned them not Againe when the beasts come to bee deliuered their brutishnesse is suche as it is no telling of them that they muste keepe theÌ„selues quiet and that they muste haue yong ones and that they shall bee gladde of it as it is sayde vnto women that they shall haue wherof to reioyce when they see a manchilde borne into the worlde None of these things can bee sayde too the beastes for they knowe not what shall passe out of their bodies nother can they tell whither the thing which they carie shall burst their bellies and make their bowells fal out And yet notwithstaÌ„ding they keepe it stil afterward when they come to the bringing foorth their yong they know how to remedy their needes without any succour They make their yong ones cleane and for all the peyne that they haue had yet do they go abroade after them so that they miscarie not through their default Seing then that wee perceyue all this haue wee not cause too magnifie our God And specially when wee consider the diuersitie of beastes and yet see that they multiplie after that maner I pray you is it not proued too our faces that God stretcheth out his arme and worketh by way of miracle Neede we to go to schoole to vnderstaÌ„d it Neede we to be of high capacitie or to haue the matter debated with great and profound reasons There is not so slenderwitted and ignorant