Shamefastnesse Shamefastnesse too doe euill in respect of man is no vertue of it self 538. b 37. Shamefastnesse is quite rased out in all men 539. b 20. VVe must not be loth nor ashamed too acknovvledge our vnaduised wordes or opinions that wee haue hild before wee knew the trueth 808. b 32. Shewe God sheweth himselfe to vs in al his workes 795. b 25. Shrift Of Popish Shrift 648. b 20. The blasphemousenesse of Popishe Shrift 654. a 42. Shine VVhat is ment by the Shining of light in darknesse 706. b 23. Simplicity The opinion of the world concerning honest simple men 101. b 12. VVhat is happened in Popedome vnder colour of Simplycity 130. a 59. Of the Simplicity of faith that Papistes require 294. b 15. Sinne. VVhat Sinne is 64. a. 61. Sinne is not of gods creatiō in man but of the Diuels procurement 17 b 41. Sinne is the cause of all our miseries 53. b 20. There are three degrees of faultines in Sinne although it come not to the outward deede 569. a 59. VVherefore Sinne is termed by many names in the Scripture 266. b 22. Hovv all mankinde is infected vvyth original Sinne corruption notwithstanding our soules bee not deliuered from Adam but onely our bodyes 272. a 51. The destinction of Sinne into wilful Sinne and Sinne of ignorance hath no substance 266. a 43. The very conceiuing of Sinne is Sin. 47. b 59. 792. a 4. Originall Sinne corrupteth euen the thinges that are good 8. b 5. Man is nothing the more excused because Sinne is in him by nature 270. a 39. The very disposition or motion too misselyke of Sinne commeth of God. 689. b 3. Of the sweetenesse that wicked men finde in their vices and Sinnes 382 b 39. Mens Sinnes are not alvvayes to bee measured by their afflictions 497. a 38. It is not for men to cloke their Sins before God. 656. b 46. Sinne is to be shunned as a pestilent aire plague or poysoned meate 20. b 23. VVhether a man ought too bee mistrustfull and afraide of sinnes vnknowen 15. a 48. The blasphemous opinion of the Papistes concerning the motion or conceite of Sinne. 570. b 34. Signes Al the Signes and wonders that God vvrought in old time ought to be vvarrants of his word vnto vs. 754 b 13. Skorne Looke Sclaunder Skyes The Skies and the aire and al things in them are altred disposed by Gods appointment and not by their owne power 773. b 14. The Skies are recordes both of Gods fanour of his wrath 772. b 49. Slauery The greatest Slauery that can come to man is to be subiect to his own vices 412. b 37. Sclaunder Sathans practise by stirring vp malicious folk to Sclaunder vs is that vve should conclude that we haue lost our time in doing good 555. a 37. VVe must take it in good part when men Sclaunder vs. 555. b 21. By Iobes example vve must learne to beare Sclaunders reproches 555 b 6. VVhen wee bee scorned by such as haue no commendable thinge in them it is much more hard to vs. 557. b 24. Against the temptation of Sclaunder 291. a 55. Sleepe Gods preseruing of vs and his vvatching ouer vs when we be a slepe ought to prouoke vs to reioyce in him 705. a 44. Slowe VVhen ther is any talk of Gods Iudgementes we are so slowe that it moueth vs not a whit 573. a 52. Snowe The ingendring of Snovve 770. a 21. Sunne The Sunne and Moone and all the host of Heauen with the clouds such other things are seruaunts to Gods elect people 745. a 1. The wonderfull certainty and euennes which the Sunne kepeth in going his dayly and yearely courses 764. b 17. The course of the Sunne maketh the diuersity of seasons 172. a 4. The light of the Sun is a parte of the inheritance of Gods children 766. b 18. Sorowe The Sorovve that is not to be shunned 811. b 26. Commendable and godly Sorrowe 32. b 38. Mens inordinatenes in Sorrowing 32. a 25. Vncommendable hipocritly wicked Sorrow 32. a 16. b 31. Harty Sorrovve will vtter it selfe perforce 32. a 47. It is a thing not too be desired neuer to haue any Sorrow at al. 565. a 29. It beboueth the godly to be touched with griefe Sorrovv when God layeth his hand vppon them 31. b 51. 32. b 20. 52. Sackcloth shearing of mens heades rending of their garments casting of dust ashes vppon them vvere tokens of repentance or else of great Sorrowe among the people of the Easte Countries in olde time 32. a b. Signes of Sorrovv do vary according to the diuersity of the customes of Countries 32. a 10. VVhat thinges ought to prouoke vs to Sorrowe 53. b. 17. The common manner of putting away Sorrow or griefe 32. a 57. Soueraigntie Looke Subiection VVherin consisteth the Soueraignty that God hath ouer vs. 482. a 31. Looke more in Prouidence Sowe and Reape Such as we Sowe such shal we reape 74. b 28. Soule The Soule is not immortall of it selfe 201. b 25. The death lyfe of the Soule 278. a 23. Sathan neuer hath any povver ouer the Soules of the Godly 24. a 35. All men are infected vvith originall Sinne notwithstanding that our Soules be not deriued from Adam 272. a. 51. The Sadduces denie the immortality of the Soule 404. b 46. Soundnesse Soundnes what it is the Image therof in Iob. 3. b 8. 5. b 25. A description of true Soundnes 4. a 25. Soundnes vnperfecte in this lyfe 3. b 42. Soundnes of hart is the first point the very ground of true holinesse 20. a 7. Soundnes of harte is the foundation vvheron we must groūd ourselues vvherein the same is shewed 40. a 32. VVe ought not only inwardly to be Sound but also shevve our deedes that we be such as we seeme 339. a 12. More Soundnesse of lyfe in the olde time then in these dayes 3. a 17. Spare Gods Sparing of vs and his doing of vs good is not for any vvorthines or deseruing of ours but for his own free mercies sake or for some other cause 746. a 56. 747. a 6. Seeing that GOD spareth not whole natiōs that offend much lesse shal he spare any one man. 728. a 20. Speake and speech In vvhat wise GOD speaketh to al sortes of men and openeth theyr eares 639. a 53. Gods speaking to vs is not too leaue vs in dout 685. a 55. God speaketh to vs after tvvo fashions 810. a 4. God is fain to speake to vs in way of skorne and mockage why 691. a 56. 670. a VVhy God speaketh to vs by men rather than by himselfe immediatly 631. a 55. God hath diuers maners of speaking to put vs to silence 795. b 36. 796. The two thinges that vvee learne by Gods speaking to vs. 637. b 59. It ought to suffise vs too haue heard God spoken of 810. a 1. Speech and the end vse thereof 47 b 49. 56. b 4. 130. a 15. Our ouerhastinesse in
a thing well woorth the noting For wee take oure selues for stoute men of warre and too haue beene tryed too the vttermost when wee haue indured some sicknesse or some other aduersitie and wee thinke then that God ought not too beginne new agayne with vs but that wee bee quite discharged and are become stoute champions And yet notwithstanding all the bodily afflictions that we can indure are nothing in respect of the distresse that a poore sinner is in when hee perceyueth that God is as it were a partie agaynst him and persecuteth him so as hee can finde no meanes too come too attonement and agreement with him Therefore when oure sinnes come after that sorte before vs and the diuell maketh vs to feele Gods wrath and agayne on the other syde oure owne conscience reprooueth vs so as God seemeth too bee vtterly angrie with vs that say I is a farre greater and dreadefuller anguishe than all the miseries are that wee can indure in our fleshe And therefore lette vs prepare oure selues to suche spirituall battelles praying God too strengthen vs for we see how all mans strength fayleth in that behalfe so as wee shall bee quickly ouerwhelmed if wee bee not propped vp from aboue and lifted vp by God when wee bee fallen and sette agayne into the right way when wee bee stepped oute of it By the waye when Iob sayeth Lette him gette him from mee a whyle VVe see yet better howe miserable the state of poore synners is when they haue this conceyte that God perse cuteth them and is agaynste them For wherein lyeth all oure welfare and all oure ioy but in that God is neere at hande too vs and in that wee feele howe his gracious fauoure is neuer separated from vs But a cleane contrarie when a poore sinner is so scared with Gods iudgement he desireth nothing but too hyde himselfe and too finde some secrete nooke that God myght see him no more and that hee myght not make him feele his hande any more And so the greatest benefite that poore sinners could haue when they feele themselues so tormented with Gods iudgement is to preace neere to him to craue helpe and succour at his hande and their vtter vndooing is to shrinke away from him VVee see then what men are when God sheweth himselfe angry with them For they haue none other shift than to heape wickednesse vpon wickednesse and to enter into hell For it is a veâ—ie hell when wee be shrunke awaye after that sorte from god And yet notwithstanding when God holdeth them at that poynt beholde howe all poore sinners wishe that hee would make them perceyue how there is nothing in him but his wrath and curse But heereby wee muste bee prouoked to pray God that whatsoeuer vengcance wee haue deserued for our sinnes yet wee may not forget this grace whiche hee offereth vs namely that wee shoulde alwayes haue recourse to his goodnesse and that although he haue good right to bee angrie with vs yet neuerthelesse we may assure our selues that hee ceasseth not to allure vs to him For his goodnesse surmounteth the rigoure of his iustice whiche is due to vs for our sinnes and thereby let vs be comforted vntill hee haue withdrawne his hand from vs Then let vs not shrinke backe when hee absenteth himselfe from vs but rather let vs say Lorde withdraw thine anger for if thou shew vs thine angrie couÌ„tenance it is all one as if wee were drowned alreadie in hell Lo what wee haue too marke in this streyne And therefore let vs bethinke vs to profite oure selues by it that wee quayle not when God listeth too trie vs and too prooue to the quicke what our strength constancie is in such temptations And here yee see howe wee may say with Sainct Paule neyther things present nor things too come nor life nor death nor any thing else is able too separate vs from the loue of God that is to say nothing can disappoynte vs that wee shoulde not alwayes feele his fatherly loue whiche hee vseth towardes vs to asswage and sweeten our sorrowes withall Sainct Paule setteth down things to come as if he shoulde say true it is that men are subiect to infinite miseries as we can neither number nor measure them The miseries that are in our nature are as it were a maze and yet for all that if wee holde our selues by our Lorde Iesus Christ who is the bande betwene God and vs and looke vpon him as the partie that knitteth vs to God his father There shall bee nothing too hinder vs that we shoulde not be alwayes merie Lo what wee haue to desire at Gods hande when wee knowe in what plyght wee bee Nowe in the ende Iob speaketh of the state of suche as are departed saying Before I go intoo the darke countrey and intoo the lyghtlesse pitte where there is nothing but confuzion and disorder and where is night when the day ought to shine Here Iob speaketh like a man that hath no beleefe either of the immortality of the soule or of the resurrection that is promised vs VVhere is he become then Let vs marke that in this place he expresseth the passions of a wretched sinner which seeleth nothing but Gods wrath as I haue touched heere too fore but yet haue wee neede too bee put oftentymes in minde of it bycause it is for our behoofe Iob then is brought here to suche a hell of minde as hee thinketh that God is his iudge and himselfe as a reprobate before him so as there is no hope of grace or forgiuenesse for him Lo wherfore in speaking of death hee feeleth nothing but confuzion And howe so For death serueth too turne Gods order vpside downe like as sinne had turned all things vpside downe For when God created man it was not to the intent he should haue bin mortall True it is that we should not haue liued euermore in this worlde in the same state that Adam was in For God would haue chaunged vs into glorious immortalitie But yet notwithstanding we shuld not haue bi 〈…〉 ayn to haue dyed neither should oure mortalitie haue needed to haue bin renued The state of Adam should haue bin such as when he had liued his full time in this world he should haue had his euerlasting heritage with god But sinne stepped in And beholde God added death out of hande yea euen a death wherein there is nothing but confusion And why For thereby man coulde perceyue nothing but Gods curse vppon hym which hath after a sort cut off man from the number of creatures Ye see howe God who hath settled vs in this worlde to liue heere as his children taketh vs away when he bereaueth vs of thys life whiche is all one as if hee shoulde driue vs out of hys house and shoulde shewe howe hee myndeth not to recken vs any more in the number of hys creatures See ye not an horrible confuzion And so the cace standeth that when wee haue
the yeare with thy goodnesse and thy steppes drop fatnesse 766. a 2. 66. 3. O God how maruellous are thy workes 766. a 12. 10. O God thou hast proued vs thou hast tried vs as siluer is tried 69. a 37. 12. Thou hast caused men to ride ouer our heads we went into fire into water but thou broughtest vs out into a wealthy place 69. a 73 110. a 58. 320. b 5â— 68. 21. God is our God to saue vs to the euerlasting Lorde belongeth the issues of death 74. a 28. 109. b 13. 69. 2. 3. 4. The waters are entred euen to my soule I sticke fast in the deepe myre I am wearie of crying my throte is drie mine eies fail whilest I waite for my God. 564. b 15. 5. They that hate mee without a cause are mo in nuÌ„ber than the haires of my head they that would destroy me and are my enemies falsely are mightie so that I am constreined too restore that which I toke not 75. a 36. 10. The zeale of thine house hath eaten mee the rebukes of them that defamed thee are falne vpon me 45. b 16. 71. 20 God hath taken me vppe from the depthe of the earth 320. b. 48. 2. As for mee my feete were almost gone and my steps had welny slipt 44. b 12. 4. There are no bands in the deth of the children of God. 344. b 48. 6. Pryde compasseth the wicked as a chayne and crueltie couereth them as a garment 309. b 10. 7. Their eyes stande out for fatnesse they haue more than heart can thinke 88. b 7. 310. b 6. 723. b 14. 9. The wicked set their mouthes against heauen and their tong trotteth through the earth 795. b 39. 13. It is in vayne that I haue washed my handes in purenesse and kept my hart pure 668. b 33. 700. a 54. 17. It is too troublesome a thing to consider the ende of the wicked 313 b 59. 77. 11. I sayd it is my death then I remembred the yeares of the right hand of the Lord. 284. a 14. 20. Thy way hath ben in the sea and thy pathes in the great waters 30. The meate was yet in their throte 392. a 8. 32. The reprobate sinned still when the wrath of God came vpon them 392. a 9. 39. God remembreth that we are flesh and as a wind that passeth and returneth not again 140. a â—8 566. a â—3 71. From thence where Dauid followed the Ewes with yong God brought him to feede his people laacob and Israell his heritage 30. a 61. 7â— 5. Howe long Lord wilt thou be angrie for euer shall thy Iealousie burne like fire 138. b 36. 80. 4. O God cause thy face too shine and we shall be saued 796. b 15 8. Lorde cause thy face too shine vpon vs and wee shall bee deliuered 796. b 16. 81. 3. God letteth the wicked goe aecording too the presumption of their harts and walke in their counsels 257. a 47. 82. 1. God standeth in the assemblie of gods and iudgeth among the Gods. 17. a 29. 6. You are Gods and ye are al the children of the most high 61. b 10. 88. 4. Blowe the trumpet in the newe moone in the solemnitie and on the day of our feast 114. b 12. 89. 33. God wil visit the sinnes of his with a rod. 361. a 14. 90. 3. God turneth man too destruction againe thou sayest returne ye sonnes of men 277. a 7. 504. b 56. 4. A thousand yeares in thy fight are as yesterday 157. b 53. 11. VVho knoweth the power of thy wrath for according to thy fear is thine anger 643. a 27. 12. Teach vs rightly to nuÌ„ber our dayes that we may apply our hartes vnto wisdome 83. a 4. 20. O Lord cause thy face to shine and we shall be saued 796. b 15. 91 4. The faithfull are sure vnder the wings of the Lord. 395. a 10. 11. Hee shall giue his Angelles charge ouer thee to keepe thee in all thy wayes 16. a 51. 12. The Angelles shall beare thee in their handes that thou hurte nor thy foote againste a stone 108. b 47. 277. a 7. 359. b 44. 15. Hee shall call vpon me and I will heare him 413. b 29. 92. 8. O Lord howe glorious are thy workes and thy thoughtes are verie deepe 766. a 14. 13. The rightuous shall florishe like a palme tree 350. a 18. 94. 7. The wicked say the Lorde shal not see neyther will the God of Iacob regard it 678. b 56. 11. The Lorde knoweth that the thoughts of men are euill 695. b 25. 19. VVhen I had many thoughts in my selfe thy comforts haue reioyced my soule 303. b 6. 95. 1. Come let vs reioyce vnto the Lord let vs sing aloud vnto the rock of our saluation 155. b 34. 6. Come let vs worship and fall downe and kneele before the Lord. 155. b 35. 7. The Lord is our God and we are the people of his pasture 285. b. 60. 8. Harden not your hearts as in Meribah and as in the day of Massah in the wildernesse 50. b 48. 97. 5. The mountaines melted like wax at the presence of the Lord. 173. b 58. 100. 3. God hath made vs and not we 746. a 12. 102. 17. God shall build vp Sion 388. b 38. 27. 28. 29. The earth and the heauens shall perish â–ª but thou shalt endure all shall waxe olde as dooth a garment as a vesture shalte thou change them and they shal be changed But thou art for euer thy yeears shall neuer haue end The children of thy seruantes shall continue and their seede shal be established before thee 84 â–ª b 17. 103. 4. The Lorde redeemeth the life from the graue and crouneth vs with mercie and compassion 74. a 6. 14. God knoweth that we be but dust â–ª 140. a. 28. 20. Praise the Lord ye his Angels that excell in strength that doe his commaundement in obeying the voice of his word 17. a 5. 104. 1. 3. God is clothed with glorie and honor which layeth the beames of his chambers in the waters and maketh the thicke cloudes his chariot walketh vpon the wings of the winde 735. a 55 795. a 53. 4. God maketh the windes his messaÌ„gers and a flaming fire his ministers 29. b 40. 12 VVhen the sunne riseth they retire and couch in their dennes 776 a 17. 13. Then goeth man forth to his worke and too his labour vatill the euening 344. a 58. 14. God causeth grasse to growe for the cattell and herbe for the vse of maÌ„ that he may bring forth bread out of the earth 344. a 14. 15. God causeth wine too growe which reioyceth the heart of man 509. b 57. 19. God made the Moone for certaine seasons the Sunne knoweth his going downe 344. a 38. 20. God hath made the darknes 344. a 38. 24. O Lord howe manifold are thy workes in wisdome hast thou made them al the earth is full of thy riches 95. b 4. 26. The ships runne in the Sea
marke the grace that was gyuen to Iob in that hee did not vtterly consent too this so raunging talke for that had bene a blaspheming of God but onely did lette slippe suche woordes at randon If a man had asked him by and by what sayest thou is there no difference betweene good men and badde dothe death make a finall ende of all thinges Thou speakest heere lyke an infidell that neuer knewe of God nor of Gods religion For God teacheth vs that after death there is a better lyfe than this and an euerlasting heritage which hee hath prepared for those that are his and for those whome hee hath chozen and as for the reprobates seeyng that they haue despyzed him during theyr lyfe they shall knowe him to bee their iudge If Iob had bene posed thus hee woulde haue confessed suche things yea euen vnfaynedly and yet for all that hee ceasseth not to ouershoote himselfe in the same things Also wee see that all the matter consisteth not in knowing but wee muste perseuer in the same knowledge to withstande temptations with it when they assayle vs For if we haue readde the holy Scripture if wee haue haunted sermons if we haue bene taught that which is requisite for a mans saluation and yet for all that bee negligent and bende not oure minde to bethinke vs of the things that wee haue hearde afore it is all one as if a man beeing well furnished with Corselet Murryon swoorde and Target shoulde hang them all vp vpon a spirget and suffer his armour to ruste and his swoorde to sticke faste to the scabberd when hee should come to haue neede of them Hee may well say I haue armour and weapon ready but what shall it boote him to looke vpon them yee see his furniture is vnprofitable bycause hee hath suffered it to ruste and moreouer hee shall not knowe howe to handle eyther swoorde or target at his neede Euen so standeth the case with vs VVee may well haue knowne the thing that is good and conuenient for our saluation and yet for all that when as wee thinke our selues too bee handsome and well appoynted men wee shall not haue the skill howe to applie all things to our behoofe but this knowledge of ours shall bee as it were rustie so as it shall not come to our remembrance when wee haue neede of it and when it might stande vs in beste steade Then see wee here a good lesson for vs which is that it is not ynough for vs to haue knowen the thing that God sheweth vs for our profit but wee muste also exercise it without ceassing and our remembrance muste bee refreshed to the intent wee may knowe which is the true vse of the holy Scripture For if that whiche is spoken of here befell vnto Iob who notwithstanding had earnestly minded the worde of God I meene not the word written but the woorde that God hath giuen him by aspiracion if he I say missed not to be besotted at his most neede what shall become of vs that are muche weaker than hee was And therefore lette vs beseeche this good God that if at any time for to make vs humble he suffer our owne infirmitie too ouerrule vs so as wee haue no suche power too warde Satans blowes as were requisite yet notwithstanding the same may bee crossed out of his reckening booke and not bee called to account Thus wee see what wee haue to do But will wee bee assoyled at Gods hande Then muste wee first condemne the faultes that wee perceyue in ourselues Furthermore as touching the state of the seconde lyfe the Scripture sheweth vs as muche as is expedient to bee knowen in this behalfe which is that it is true that when men are come to the ende of their race God draweth them backe from hence beneathe For this life is likened too a course or a race Therfore we haue made an ende of our race or iourney at death But yet for all that wee ceasse not eyther to bee in payne or else to bee in blissed ioye after that our soules are parted from our bodies Lo what wee haue too beare in minde As touching the paynes of this present lyfe as the care of eating and drinking of mainteyning oure selues in apparell and of keeping oure selues from harme taking as well by meanes of men as by meanes of beastes all this shall vtterly ceasse and yet in the meane while it is saide that the childreÌ„ of God are gathered vp into ioy True it is that as yet wee haue not the crowne that is promised vs and whiche is prepared for vs For the whole body of Iesus Christ muste bee made full and perfect togyther And heere wee see why it is sayde that our lyfe lyeth hidde in Christe vntill the tyme of his câ—mming But yet the faythfull resting in Abrahams bosome are already so farre foorth parttakers of the sayde ioy as they knowe that God is their father and that the truste whiche they haue had in him is not in vayne And specially wee muste marke howe Sainct Paule sayeth that as long as wee bee shutte vp within this mortall body wee walke in hope without any beholding or sight of the things that are promised vs for all those things are hid from vs but when wee bee parted out of the worlde wee see the thing that wee hoped for and the thing that was earst hid from vs is then shewed openly vnto vs VVe see then howe the faythfull that are departed out of this worlde are in ioy with God and do knowe that forasmuche as they bee Christes members they can not perishe yea and that they knowe it muche better and with a greater power than they had done during this present lyfe And as for the reprobates they are as condemned caytifs that wayte but for the houre of execution and torment For they be sure alreadie of coÌ„demnation And heere wee see why it is sayde that the diuelles are locked vp in darke prisons and bounde as it were in chaynes vntill they come to the sayde finall confusion whiche is prepared for them agaynste the comming of our Lorde Iesus Christe Thus wee see what the Scripture dothe briefly shewe vs concerning the state of the seconde lyfe in wayting for the laste daye But it is spoken soberly vnto vs bycause wee bee too muche gyuen too fonde and curious questions And wee see that men loue better too bee inquisitiue what is done in Paradise than too knowe whiche is the waye too come thither Beholde God him selfe telleth vs saying Come to mee Hee sheweth vs how wee may come thither and wee passe not for it You woulde maruell to see howe colde we bee when it standeth vpon the poynt of going vnto him by the meanes that hee hath giuen vs and yet in the meane whyle wee bee buzie in demaunding what is done heere and what is doone there what is this and what is that VVee be desirous too knowe that whiche God hath hidden from vs for hee
no further knowledge but of oure sinnes and of Gods iustice wee muste bee fayne too rest there So then we must not thinke it straunge that Iob speaking of death should say that men go into a darke coast where there is nothing but darknesse and disorder And why so For hee matcheth sinne and Gods curse togither with death and so long as God holdeth him locked vp in distresse there is as it were a certayne hartburning so as he seeketh not the meane of grace which is the true remedy to shew vs that there is light euen in death and some order also in darknesse how darke soeuer it be bycause that after we haue once bin brought to dust wee shall bee rayzed vp agayne Iob perceyued not this And why Bycause it behooued God first too make hym feele hys sharpe and sore rigoure and afterwarde to comfort hym againe And it is a text whiche wee ought too marke well For if wee mynde too receyue the grace that God giueth vs and offereth too vs continually in oure Lorde Iesus Christe wee must first feele what wee oure selues are and in what plight wee bee Are wee desyrous I say too taste what the heauenly lyfe is Firste wee muste knowe too what ende wee bee borne yea euen according as wee bee sinners in Adam And in good sooth it is not without cause that Sainct Paule sayeth that that whiche is corruptible goeth formost For hee speaketh not onely of the order that God holdeth in nature but also of that whiche it behoueth vs too consider on oure part Therefore wee muste vnderstande that although wee bee borne into this worlde and be as noble and excellent creatures of God as any can bee Yet notwithstanding by meanes of sinne death hath as it were abolished and razed out that noblenesse in so muche that God misliketh vs and disclaymeth vs as though hys hande had not fashioned vs bycause we bee disfigured and the Deuill hath sette his markes and stampe vppon vs and furthermore beeing subiect too the cursse that was pronounced vppon Adam wee are as good as banished oute of the whole worlde so as there is neyther heauen nor earthe but it abhorreth vs This say I is the thing that wee haue too marke in our selues But if wee enter intoo that battell it is certaine that wee shall be confounded vtterly Yee see that the cause why men stande so muche in their owne conceyte is for that they cannot bethinke them of Gods iustice as they ought too doo But yet must wee come too that poynt Howbeeit when wee shall haue considered howe wretched oure lyfe is and that death is yet more wretched bycause it is the greate gulfe that serueth too shewe vs of what importance the cursse is which God pronounced against vs with his owne mouth I say when we shall haue considered that we must also beware that wee be not vtterly swallowed vp of heauinesse And what remedie is there The remedie is to turne oure eyes too our Lorde Iesus Christ For the meane whereby God inlighteneth vs in the middes of darkenesse is howe oure Lorde Iesus Christ offereth himselfe vnto vs in whome we haue the true daysunne of rightuousnesse Nowe then if wee haue that regarde with vs no death can be dreadfull vnto vs And heere ye see why Dauid sayeth that Gods sheepehooke shall comfort him in the shadow of death and in the darknesse VVhen as hee speaketh of Gods sheepehooke he meaneth that hee shall bee afraid of nothing so long as God sheweth himselfe a shepeheard towards him And how should he shew himselfe a sheepherd but in the person of our Lord Iesus Christ So then let vs first consider of what minde Iob speaketh heere Hee knoweth that if men be considered in themselues it is their verye nature to haue nothing else but all manner of confusion both in their life and in their death Howbeeit seeyng wee haue the sonne of God although our state seeme neuer so wretched insomuch that wee bee but as poore woormes subiect too corruption and rottennesse yet come wee too the tasting of the benefite whiche God gaue vs when hee made light to issue out of the middes of darknesse according as it is sayde in the creation of the worlde that God turned the darknesse intoo light Seeyng wee knowe this wee haue too reioyce in that by the meanes of his onely sonne hee hath caused hys goodnesse and grace to shine foorth in our death yea euen more than in our lyfe For when it seemeth that we shoulde enter intoo the dungeons and gulfes of hell Then dooth God open vs the gate of his kingdome and euen then hee maketh vs too enter intoo the dwelling place whereoutof wee bee nowe after a sort banished And Christ inlightneth vs not onely in deathe to the intent that the darknesse whiche is there shoulde not darken vs and quite ouerwhelme vs but also in our life Thys present worlde as the Scripture telleth vs is full of darknesse and wee bee poore blind soules in it and yet in the meane whyle Iesus Christ cesseth not to inlighten vs by hys Gospell VVee haue the lawe and the Prophetes which are as burning Cressettes too vs And wee haue the Gospell whiche is yet a farre greater light yea euen as it were the light of high noone Yee see then howe oure Lorde Iesus Christe will bee a sufficient light for vs both in lyfe and deathe so wee looke vnto him But as I haue touched heeretofore wee must first feele what disorder and confuzion enuironeth vs round aboute vntill suche time as Iesus Christ haue reached vs hys hand Furthermore when Iesus Christ hath inlightned vs so as we shall haue walked in hope of the euerlasting lyfe while we be in this world although God take vs hence and death before our eyes yet let vs not therefore ceasse to call vpon God and to tarie his leysure till he comfort our soules in his owne Kingdome For they be alwais incombered and haue not their perfect ioy so long as they dwell in our bodies and till that God take them vp to himselfe for a doo True it is that if we thinke vpon death alone by it selfe without lifting vp our selues any higher God may now and then bring vs to the same point that he brought Iob. Iob had both faith and hope of the euerlasting life and yet for a little while he was ouerraught with such a feare as he conceyued nothing else in death but all confuzion and disorder For when he looked to his graue he saw hell open to swallow him vp And the hauing of suche conceytes greeued Iob muche more than all the torments that he coulde indure in his body But like as God did plucke him out in the end and gyue him victory against such temptations so will he do to vs likewise Neuerthelesse we be warned heereby that wee had neede to walke warely praying our good God that when it shall please him to call vs to account in
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
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
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
of his naturall wit assuring himself that that is not a matter for men to purchase estimation by but that he ought too be gouerned by the spirit of God and too haue the vertue whereof S. Paule speaketh to the end he may know that it is God which hath sent him That thing therefore is very requisite But if a man marke well the processe of the text Iob following that which he had touched afore intendeth rather to shew that Bildads words were not well disposed because they did not quicken his soule whiche is the principall poynt that we haue to marke in Gods word I said afore that Gods worde serueth to teach the ignoraunt and too strengthen the weake and that is bicause it incourageth such as are faint colde and slouthfull weakeneth such as are asleepe in their sinnes spurneth such foreward as lag behind and raizeth such as are falne downe yet there is one thing more namely that it quickeneth suche as are dead And this is it that Iob meant to shew when he said Of whome is the spirite that is gone out of thee that is too say in the power of thy wordes Therefore lette vs marke that the worde of God is then well handled when it giueth vs courage to go forewarde and strengtheneth our feeblenes making vs nimble whereas our leggs were broken and making vs stoute and lusty whereas we were destitute of all valiantnesse afore but yet muste it also giue vs life when we be as good as dead And this is verified specially of the Gospell For behold how our Lord Iesus Christ speaketh in the fifth of Saint Iohn The time is come saithe hee that the voice of the sonne of man shall be heard not only of the liuing but also of the dead And who be those dead Surely no mā can be exempted For whereat beginneth God to make his doctrine auaylable in vs Euen at the drawing of vs out of the spiritual death wherin we were all hild For till such time as God inlightneth vs by his word wee be blind till he open our eares we be deafe till he giue vs faith wee haue nother soule nor hart True it is that we may well seeme to haue some outward shew of life the vnbeleeuers do eate and drinke as well as the faithfull againe they can go about their businesse yea and oftentimes there feeme too bee greate vertues in them But all that is nothing bycause that in asmuch as they bee straungers from God all that is in them is but death and vtter confusion God then must be fayne to drawe vs out of death vnto himselfe as the poynt whereat hee muste begin too make his worde auaylable in vs And in good sooth let vs see what strēgth there is in men till God haue strengthened them by his woord They trust in themselues that is to say they leane vnto a reede that shall make them breake their neck Yea and it is all one as if a man woulde gore himselfe vpon a pike For in asmuch as it hath a sharp point and is armed with yron if a man leane vppon it ye see it pricketh him through And such is the trust that we haue in oure owne strength that it must needes be our death Therfore let vs marke well that there is not one drop of life in vs till god draw vs out of death yea euen by the power of his word And therin wee see howe wretched the state of the vnbeleuers is True it is that they be so sotted in their outrages as they perceiue not their owne harmes But yet will the holy scripture always shewe it selfe true in auouching vs to bee dead and vtterly forlorne and that there is nothing but cursednesse in vs so long as wee bee straungers from God And yet for all that we see how thāklesse the world is How many are there to be found that wil suffer themselues to bee rayzed and quickened God offereth vs this benefite when he willeth his word to be preached published to all men Thus ye see then that life is offered vs and we forsake it that is to say the great multitude shrinketh away from it and thrusteth away the benefite which they might inioy by it See ye not a shamefull thanklesnesse Must not men needes be out of their right wits Yet notwithstanding wee see there are fewe whiche submit themselues to the Gospell and giue care to it VVee see they rayle agaynst it and mocke at it and slaunder it and lift vp themselues agaynst God with such rage as there is lesse to be gotten at their hands than of wild beasts Then sithe wee see the number of them too be so small whiche receyue the doctrine of saluation and that the greatest parte withdrawe themselues from it some as I sayd making none account of it some mocking at it and some outrageously setting themselues against it so as they shew full well that there is nothing in them but wickednesse agaynst God therby it is seene how mightily Satan hathe bewitched them But howsoeuer the world go we ought to marke well this sentence where it is sayd that the spirit ought to passe out of vs that is to say that whereas we were dead afore assoone as wee heare the worde of God the same must giue vs such a liuelinesse as our spirit may shew itselfe whiche had not onely bene in a swound but also vtterly quenched before True it is that the worde of God cannot doo this thing in that it is vttered by the mouth of a mortall man for it must first bee quickened it selfe that it may quickē vs How is that VVhen I speake it is not in mee too touche folkes harts nor too make the doctrine that I preach to enter so into euery man as they may bee moued too come vntoo god Howe then Our Lord had neede to make his word auaylable by the working of his holy spirit and too quicken it before it enter into vs that it may take roote there and be vnto vs incorruptible seede of life Ye see then that God must be fayne to worke by his secrete power ere his doctrine can auaile that is preached to vs by men That is true But where of commeth this fault Euen of our selues For God muste bee fayne to boare our eares or else wee will neuer heare him and hee must be fayne too soften our hearts and to make them fleshly for of themselues they be as hard as flint and full of rebellion Yet notwithstanding the worde of God ought to conteine in it the saide power and propertie of mortifying our soules And let vs not maruell at it For to what ende hath God ordeyned his woorde and appoynted it to bee preached his intent is too bring vs too himselfe and to come neere vnto vs and not only so but also too dwell with vs For he is the welspring of life and there is nothing in vs but death Seeing then that hee maketh vs partakers of
as in a little shedde vnder leaues that are soone rotten but in an euerlasting house that is full of glorie Seeing then that we knowe that God calleth vs to so happie a lyfe and gyueth vs assurance of it in oure Lorde Iesus Christe wee neede not to shunne death sith that therby we enter into the full possession of our saluation To be shorte wee come not to death as the vnbeleuers do The vnbeleeuers say I know not whither I go If they haue any opinion of the immortalitie of their soules eyther they muste needes bee dismayed at it when they know that God shall be theyr iudge or else they shall be sotted in such wise as they shall thinke there is no better lyfe than this But for our parte it behoueth vs to know that God hath created vs after his owne image and likenesse to the intente to gather vs vp to himselfe and that wee shoulde bee sure that he will do it if wee referre our selues wholly vnto him following the example that oure Lorde Iesus Christe sheweth vs Father sayeth â—ee vnto thee do I commende my spirite Then lette vs learne too saye freely vnto God Lorde I yeelde my soule into thy handes Thus yee see howe wee shall bee safe when wee knowe that God is the keeper of our soules Thus ye see how we shall go gladly and with a good will vnto death bycause our soules are in Gods keeping till he knit them to theyr bodies agayne in his comming at the laste daye VVhen wee bee at this poynt then to confirme the sayde prayer withall thou mayst adde Thou hast redeemed me ô Lorde God of truth Lo howe Dauid speaketh and Iesus Christ hath vsed the same to shew that it is a requeste whiche oughte too bee common to all members of the Church So then to the ende that we doubt not of Gods receyuing of our soules into his keeping when we betake them to him vnfaynedly let vs know that he is the God of truth in so muche that hee will not suffer vs to perishe whatsoeuer befall vs so wee haue the heart and minde to put ourselues into his handes Nowe lette vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to haue pitie vppon vs wretched creatures and bycause wee be so loth to followe that which he sheweth vs that it may please him to stablish vs in such a zeale by his holy Spirite as wee may neuer swarue nor be turned from the right way wherein he shall haue once set vs And for asmuch as so long as we liue in this worlde we be inclined yea and giuen vp to many vices and imperfections lette vs pray him to graunt vs the grace to resiste them in such wise as hee may bee glorified by oure confessing of his name whyther it bee in lyfe or deathe and that in the meane whyle wee may bee knitte too him by fayth and hope so as wee may persiste therein too the ende and vntill hee haue gathered vs into the euerlasting heritage whiche is purchased for vs by oure Lorde Iesus Christe That it may please him too graunte this grace not onely to vs but also too all people and Nations of the Earth bringing backe all poore ignorante soules from the miserable bondage of errour and darkenesse to the right way of saluation for the doing whereof it may please him to rayse c. The .xcix. Sermon which is the third vpon the .xxvij. Chapter 8 VVhat is the hope of the hypocrite vvhen he shall haue heaped vp and God shall haue plucked avvay his Soule 9 VVill God heare his crye vvhen trouble commeth vpon him 10 VVill he set his delyght on the Almightie vvill hee call vpon God at all times 11 I vvill teach you vvhat is in the hande of God and I vvill not conceale from you vvhat is vvith the Almightie 12 Beholde yee haue seene all these things and vvhy do yee vanishe avvay in vanitie WE sawe yesterday that if we will iudge of the state of men wee must not rest vpon this present life but we must go further for if we loke no further thaÌ„ to the life of man we shall see that it is but as a shadow although it were grauÌ„ted that he had all his own harts desire so as god wold giue him whatsoeuer he wold wish what were al that but a smoke that passeth away out of hand Therfore it behoueth vs to come too the hope that Iob speaketh of heere that we may haue skill to discerne whither a mans life be happie or vnhappie And hee bringeth vs purposely vnto death declaring that sith the vnbeleeuers or despisers of God are plucked out of this world by violence it behoueth vs to coÌ„clude that they be all vnhappy and that the pleasures riches honour such other like things which they haue are but deceitfull vanitie and we must not busie our heads about them Therfore when a maÌ„ liueth after such a sort in this world as he knoweth himselfe to be in Gods hand so as he resteth disposeth himselfe vpon his goodnesse and therewithall is readie to remoue hence as oft whensoeuer God shall call him assuring himself that his euerlasting abiding place is not here but in heaueÌ„ then is he in the cace that he may be deemed a happy maÌ„ But as for him that regardeth not God ne trusteth in his goodnesse ne knoweth himselfe to be in his keeping but woulde fayne dwell euer in this worlde and cannot bee gotten hence but by force and constraynt although such a man haue all that he can wish for a time yet is he but a wretched creature And for the better confirmation of this matter Iob addeth as now That God wyll not beare the wicked when they pray no not euen in the middes of their distresses This deserueth too bee well marked Iob sheweth wherein the cheefe weale that wee can haue or wishe to haue consisteth namely in hauing recourse vnto God that he be mercifull to vs to succour vs at our neede Let vs put the cace that a man had all things else that coulde be imagined and yet wanted this surely all the rest were nothing woorthe but shoulde bee turned into his bane VVhat if a man laugh what if he liue in ioy and pleasure what if hee haue goods ynough and to muche what if all men honour him and to be shorte what if hee seeme to be a Petigod here by lowe as in a Paradise yet if he haue not this priuiledge of resorting vntoo God with full beleefe that his resorting to him shall not bee in vayne but that his requestes shall bee graunted all that euer he can haue besides shall bee but a curse to him and an increace of his decay Then lette vs marke well that it is not for nought that Iob bringeth vs heere to the principall poynt of our whole life as in respecte of the weale that wee can wishe which is that God shoulde
ought to sticke vnto him To be short they that reioyce in the presence of God sticke not to creatures nor to any of all these corruptible things but do knowe that it behoueth them to impute all things to Gods fatherly goodnesse and to receyue the benefites whiche hee bestoweth vppon them as a confirmation of his loue and fauoure Thus yee see what it is to bee merrie or too reioyce in the presence of god Contrariwise howe fare the vnbeleeuers As I haue shewed alreadie they cannot so muche as laughe or bee merrie but they muste as it were separate themselues from God turne theyr backe vppon him yea and quite and cleane forget him But suche manner of mirth is cursed And so wee see nowe what Iobs meening is For he iudgeth of mens happinesse as he ought to do he resteth not vpon the things that are seene for it hath so falne out that the very heathē men could skill to say of this imaginatiue happinesse that it is like a fayre picture Looke me vpō an Antike of timber it is well guilded ouer and it glistereth maruelously but within it shal be eaten with mothes or other wormes euēso is it with al the braue lads of the world which laugh at God to sport thēselues withal For they may wel haue bothe credite and riches and pleasure and they may be thought to haue the happiest life of the worlde but in the meane while they be wormeaten within their wicked conscience playeth the hangman and ceasseth not to torment them so as they wote not where they bee And forasmuch as they cannot call vpon God they muste needes bee without hope of mercie and withoute certaintie too stay vpon and alwayes in feare bicause they knowe not howe long they shall abyde in that plight To bee shorte they must needes be as blockes and brute beastes But on the contrarie parte yee shall see the faithfull ones merry euen inaduersitie For when wee haue caste our eye vpon God and behilde his fatherly countenance towardes vs this onely saying will comfort vs wherein hee assureth vs that he will not lay more trouble vpon vs than we shall bee able to beare but will giue vs a good ende of all oure aduersities and that when wee shall haue indured them paciently wee shall feele that they haue profited vs too oure saluation bycause it was expedient and profitable for vs to bee chastized at the hande of our father too the ende hee might drawe vs away from the vanities of this world Nowe we see that which I glaunced at afore that is too witte that although the saythlesse haue all things that men are wont to wishe yet is it but vanitie and leazing and contrariwise that although the faithfull bee oppressed with manie aduersities yet they ceasse not to bee right happie bicause they call vppon God and are able to reioyce in him forsomuche as they knowe themselues to bee in his fauoure and that hee chastizeth them after such a sort as he turneth all things to their welfare And heerewithall let vs beare in minde in what manner men ought to be merrie as hath bin sayde afore True it is that our Lorde giueth vs cause and occasion of mirth in that we haue breade to eate and wine to drinke and other benefites necessarie for this life For there are diuers sortes of the liberalitie that God bestoweth vpon vs as when hee gyueth a man issue when hee sendeth him goods and when he maketh him to prosper in such other like things beholde it is alwayes a matter to be gladde of But after what sort muste wee bee glad Euen as in the presence of our God as I haue alledged afore VVoulde we then bee merrie in suche wise as God shoulde blisse our mirth and like well of it and that it might be as it were in his sight Lette vs haue an eye vnto God and acknowledge ourselues to bee beholding to him for all our goods and honoure him for them Furthermore lette vs haue suche a longing after him as wee may learne not to beate oure braynes about these present things nor to set our heartes vpon them but to assure ourselues that this worlde passeth away and that wee ourselues muste passe away too yea and that ryght swiftly and therefore not to tye ourselues to them but too go still forwarde vnto God as too the very ende of our race Now Iob addeth immediatly That he will teach them what is in the bande of God and what is with the Almightie Yea and he addeth that his freendes were verie vnwittie sith that they had seene all those things and yet neuerthelesse did speake so aukly according as we haue seene before But Iob hath alreadye put a sufficient difference betwyxte Gods children and the vnbeleeuers shewing that wee oughte not to deeme any mans life vnhappy for the outwarde shew that appeereth for a day or twayne or for a little time but that we muste enter innermore and search what is in the harte yea and we must come to the hope that is in them at their death and looke whither while they may lyue heere they bee ioyned vnto God and call vpon him and flee to him for refuge and yeelde themselues wholly to him and reioyce in his goodnesse and whither that at their death they be able too commit themselues too his keeping and to betake their soules to him beleeuing that they be safe whē they bee in his hande For these are they that are happie Contrariwise such as are esteemed to be honorable suche as are in authoritie suche as lyue in delight and pleasure suche are alwayes vnhappie bycause they separate themselues from God who is the welspring of all welfare and when they come to death they truste not in him but are as it were haled awaye by force whereas they ought to put themselues quietlye into his handes Iob then hathe sufficiently distinguished all these things already but yet his intent is to confirme his matter better And therefore he vseth this preface that he will shew what is in the hāde of God and what is with the Almightie and hee continueth still the same matter whiche hee dealt with before which is that if we intende to iudge rightly we must not rest here below but we must passe beyond the world by fayth and looke vpon Gods iudgementes after another fashion For beholde the thing wherein Iobs counterparties were deceyued is that they iudged after the presente state and would needes reste vpon these inferiour things Iob therefore sheweth that it behooueth vs to go to the hande of God yea and to marke that his iudgements are secrete as if he shoulde say suche as rest onely vpon this worlde and cast no further but howe things are disposed presently shall alwaies haue an vntoward misordered iudgement And why For our Lord calleth vs to him and telleth vs that althoughe hee execute his iudgementes in part and disclose them to vs after suche a sort as
But if a man haue an euill liking so hee consent not thoroughly to it the Papistes say it is no sinne at all and that is a horrible blasphemy It is said thou shalt loue the Lord thy God with all thy hart with all thy strength VVhat is meant by minde strength God hath not limited the loue that we owe vnto him that it should be onely in our harts mindes but he sayde that our wit reason and vnderstāding all our strēgth that is to say al the abilities powers that are in our nature muste also be thorowly applied thervnto Now then if a man cōceyue any euil although he consent not to it nor yeelde his affection fully thervnto I pray you doth he loue God with al his mind No if a man haue neuer so litle a peece of himselfe inclining to corruptiō although with all the rest he indeuour himselfe to accomplish the lawe doth he loue God as he ought to doo No vndoubtedly for sinne is nothing else but a transgressing of Gods lawe Therfore lette vs conclude that all the vayne thoughtes which prouoke vs vnto euill are sinne and that wee are guyltie of them too Godward vnlesse he beare with vs of his infinite goodnesse But hee forgiueth them to those that are his Neuerthelesse it behoueth them to acknowledge it for sinne and whosoeuer dooth flatter himselfe doth but prouoke Gods wrath and couer the mischiefe too his owne damnation For in the ende his hypocrisie must be discouered and layd open to be punished with all the rest They then whiche imagine that they do not amisse nor offende God when they bee tempted to euill gayne nothing by it nother do they amend their market for needes muste that hypocrisie of theirs be grieuously punished VVherefore as I sayde afore although wee consent not to euill but only be as it were tickled with it and haue some liking of it howbeit that we withstand it It is already a fault ouersight in vs If wee do but conceyue such euill liking it already bewrayerh the corruptnesse of our nature And surely if euill dwelled not in vs that we were not alredy turned away from the soundnesse cleerenesse which God had put in the first man out of all doubt we should haue our eyesight much more pure and chast than it is all our senses as our hearing our speaking and all the rest should be so pure cleane as they should haue no stayne in them And for proofe hereof let vs consider well how Moyses sayeth that when Satan came to beguyle Eue consequently hir husband after that they had giuen eare vnto him and bin corrupted with desirousnesse to be like vnto God they looked vpon the Tree of the knowledge of good and euill and saw it was to be liked for the obteining of knowledge And howe looked they vpon it had not Adam and Eue seene it already before For God had sayde vnto them eate not of the fruite that I haue forbidden you For in what houre soeuer you eate thereof I tell you plainely you are separated from me cōdemned to death So then ye see that Adam Eue had looked vpon the Tree before and why then doth Moyses laye it now too theyr charge as a sinne bycause they did beholde it with a lyking of it that is too say with an vngratious and vntowarde luste in that they thought it good to eate of And whereof came that euen of their hearte which beeyng corrupted did immediatly marre their eyesight And lyke as when a man hath his eysighte marred with ouermuche drinking there is some inwarde disease and some burning or some other vncōme going before the losse of his eyes or lyke as when a man becommeth blind there went cōmonly some rewme or some other like thing before which in processe of time taketh away his sight euen so is it with all the wicked lookes whiche are to bee condemned For if the hearte were not already infected and corrupted with some lewde liking the eye as I sayde should be pure cleene of himselfe so as wee might beholde Gods creatures and not bee tempted too any wickednesse But forasmuche as wee cannot as nowe open our eyes but wee shall conceyue some wicked luste nor can say this is fayre or that is good but immediatly wee offende God is it not a greate vntowardnesse So then let vs know that the cause thereof is the reygning of sinne in vs which doubtlesse hath hilde suche possession of vs euer since Adams fall that oure nature is so corrupted as we cannot looke vpon any thing that is termed fayre and bewtifull but that in steade of beeing prouoked too loue God and to prayse him for his goodnesse for bestowing of so many benefites vpon vs we offende him And so insteade of glorifying God and of beeing prouoked too loue him we cannot commend any thing to be fayre and good but therwithall our conceyte is tickled yea stirred vp either to couetousnesse or to whoredome or too voluptuousnesse To be short looke whatsoeuer is fayre or good vnder heauen the same turneth vs away frō our God whereas it ought to leade vs vnto him Is not God the welspring of all bewtie and goodnesse yes and surely the sayd wicked lust nother reigneth nor ought to reigne in the childrē of God but I speake of that which is naturally in mā vntil such time as God haue wrought in him true it is that the faythfull shall not bee so peruerted nor haue their wittes so corrupted as to draw alwaies vnto euill but yet shall they alwaies haue some remnant of the sayd infection that they bring out of their mothers wōbe which is that they shall alwayes haue some inwarde prickings to moue them vnto euil notwithstanding that they hate it beate it downe at the first rising vp And in good fayth as I sayd which of vs cōceyueth not this fancy that God hath no care of him so soone as wee indure any aduersitie and beholde it is a blasphemy yea and a cursed blasphemie if we consent vnto it and that our minde doo rest neuer so little vpon it notwithstanding that our will do not fully purpose it Nowe then we see that if a man be tempted to euill although he cōsent not vnto it but suppresse it and fight agaynst it yet notwithstanding he fayleth not to offende god And why for it is a transgressing of his law as I haue shewed you already Also it cānot but proceede frō an euill fountayne for the eye of it selfe shold not be corrupted nother doth sinne begin to come first frō thence VVhence then frō the minde and soule of man for doubtlesse the euill must needes be conceyued first within before the eye do tende so vnto euill and bee prouoked therevnto And so yee see the cause why I sayd that Iob in protesting that he absteined from all euill and vnchast lookes sheweth vs that suche as are infected therwith
sacrifice which hee hath offered wee bee taken and reputed for rightuous bycause the sayde sacrifice had the power to put away all faults and offences Lo what it behoueth vs too marke in this place Therefore when so euer we reade the holie scripture or come too a sermon when any promis of Gods goodnesse is set afore vs let vs assure our selues that then God warranteth his loue towards vs to the end we should be deliuered from death wherein we were plunged And although wee heare but a mortal man and that his voice be but a sound which disperseth and vanisheth in the ayre yet must we beleue that God will worke in such wise by his power that the sayde doctrine shall bee sufficient too deliuer vs from the damnation wherin we are and from the bondage of sinne so as we shall passe out of the bonds of Satan and bee set cleere before God and this saying namely what so euer you lose in earth shal be losed also in heauen cannot faile vs And so wee see of what importaunce this worde is where it is sayde deliuer the sinner or set the sinner free For when God giueth expresse charge to such as speake vnto vs to drawe vs out of the gulfe of death that wee myght enter intoo Paradise it is all one as if his voyce sounded from heauen And in verie deed Saint Iames speaking of priuate persons sayth that he which warneth his brother shal saue a soule that was lost If this take place in al those that bring men into the good waye when they were out of it what shall it doe seeing wee haue the speciall zeale which oure Lorde Iesus Christ hath giuen to his word at suche time as the same is preached to vs by the sheepeherds of his Church that is to wit that their office is to release and forgiue sinnes as I haue alledged already out of Saincte Iohn and to bynde and vnbynde as I haue alledged out of Sainct Mathew To be short we see what the power of the Gospel is when we receyue the promises of it by faith namely that it is as much as if god shuld reache vs his hande from heauen too pull vs out of the dungeons of death And herewithall let vs marke for the third point that this is not done but by Gods ordinance and it serueth for a difference betweene the Gospell and the blasphemies of the Pope For the Pope vpholdeth that he and his Chaplens haue the keyes of the kingdom of heauen and the office of forgiuing But what commission can they shewe for it For they tye the forgiuenesse of sinnes to shrifte And where did God euer tell men that it behoueth men to shriue them of all their secretes in the eare of a mortall man too obteyne mercie God declareth that if the sinner sighe for his sinnes hee will be mercifull to him But beholde a mortall creature presumeth to make a lawe and to shet men out of Paradyse if they obserue it not Is not that a notoriouse vsurping of Gods power Besides this the Pope hathe his Bulle◠indulgences pardons and suche other things too ground the forgiuenesse of sinnes vpon and therewithall he mingleth the bloude of martyrs as hee that meeneth expressely too deface the vertue of the deathe and Passion of oure Lorde Iesus Christe And yet notwithstanding in the meane whyle hee hath no promis of the Gospell hee hath nothing but toyes ceremonies sorceries great crosses vpon the backe and suche other trashe whiche in conclusion are nothing but Satans gewgawes But contrariwise it is sayde that there can be no forgiuenesse of sinnes withoute Gods message that is too saye without preaching and doctrine VVhen the Pope forgiueth sinnes he is dumme hee bringeth not one iote of Gods worde nother hath hee any thing but charmes and sorceries as is sayde afore Moreouer hee layeth tyrannous lawes vpon mens neckes to ouerthrowe the meane which our Lord hath ordeined againe he abridgeth God himselfe of his libertie and there is no let in him to disappoint God that he should not receyue sinners to mercie Ye see then that the Popishe Churche is the Diuels synagoge destitute of the forgiuenesse of sinnes and consequently damned so long as it holdeth it selfe too the tradicions of Antechrist For it is impossible that it shoulde be reconciled vnto god But on the contrarie parte wee saye that mennes sinnes are forgiuen them by receyuing the message of the Gospell and that the same hath not to do with the ceremonies that men haue deuised nor with the lawes whiche they haue inuented at their owne pleasure but onely that wee must followe the order and rule which oure Lorde Iesus hath stablished who hath the remission of sinnes in his hande He hath giuen vs a meane whereby he will haue it done which is the preaching of his Gospell and the receyuing of it with assured fayth Therfore if we sticke to that simplicitie we may be sure that the commission commeth from aboue and that men take not ne vsurpe not any thing vppon them of their owne brayne Thus ye see what we haue to marke vpon the word where it is sayd that God will pitie him and deliuer him Then must euery whit of it come from aboue and none but God only must woorke in this behalfe by his free goodnesse according also as he himself protesteth by his Prophet Esay saying I am hee I my selfe am hee whiche wipeth out thine iniquities O Israell Then must such a benefite needes procede from him For it is not in any creature too giue it vnto vs Now wee see what substāce there is in this text so it be wel vnderstood And immediatly after it is sayd too the ende that his soule should not enter into the pit VVee haue seene already heretofore that the wretched sinners are neere to the graue and that they are as good as deade and consumed so long as God pursueth them with rigor But now Eliu addeth that God preuenteth that mischeef by sending the said message of the release of our sinnes so as wee fall not into the graue that is to saye wee perishe not For the cace here standeth not only vppon temporall death but vpon damnation wherin wee should be vtterly ouerwhelmed if God did not preuent it and preserue vs of his infinite goodnesse Thē let vs marke that whyle wee be afflicted wee bee couered with the darknesse of death and it seemeth to vs that there is no getting out of it but yet notwithstanding euen in that time God susteyneth vs as it were in couert and although wee perceyue not that we rest vppon him yet notwithstanding hee sheweth vs that fauour For without our knowledge it behoueth God to worke in that behalfe although wee cannot conceyue it And vndoubtedly when wee begin too take hold of his goodnesse by fayth we must not lay the first point of our saluation there but wee must mount vp hygher namely that he choze vs before wee were borne
vs not thinke herevppon that God pardoneth our sinnes too let vs fall asleepe in them but to the ende wee should seeke to him and make the priuiledge which is giuen vs auaylable that is to wit bee bold too call vpon him as our father and assure our selues that he will heare vs Eliu hauing spoken so addeth he wil loke towards men and say I haue sinned I haue turned awaye from goodnesse and it hath not booted me hee hath deliuered my soule from the pit This text is expounded by some men as though Eliu spake of God saying that it is hee that looketh so towards men and that if any man say I haue done amisse then wheras hee had beene in the darknesse of death God deliuereth his soule from the pit and restoreth to him the light of life Howbeeit forasmuch as word for word it is set downe thus he will looke towards men and say I haue done amisse I haue turned away from goodnesse and it hath not stoode me in any stead or was not meete and conuenient for mee a man maye see and easly gather that Eliu goeth on still with his matter shewing that they which are brought so lowe as to feele their sinnes and to bee euen at deathes dore if God shew them the fauour to call them back againe and giue them hope of life and specially cheere their harts so as they are able to cal vpō him in true assurednesse of faithe doo afterward turne themselues to men and declare their miseries to the intent to magnifie the infinite goodnesse of God which they haue felt And so the second frute of the forgiuenesse of sinnes is that when the wretched sinner knoweth that God hath not shaken him off but as yet openeth him the way and giueth him accesse too come vntoo him like as hee rested thervpon too call vpon God and afterward made the frute of faith auaylable so also it behoueth him too confesse the sayd goodnesse of God before men and not to be ashamed to shewe the misery wherin hee was vntill God had deliuered him by his mercy To be short like as when God hath sent vs the promises of his gospell wee ought to acknowledge thē and to seeke vnto him so also it behoueth vs to mourne before mē For it is not ynough that euery of vs should pray to God priuily by himselfe but it behoueth vs also to set forth his glory and to indeuer to prouoke our neighbours too the same so as one of vs may be edified by another and hee that hath felt how good and mercyfull God is must shewe it vntoo others that they may take example at it And when there is such an agrement amongs vs we must also preache Gods praises togither according as euery one of vs is bound vntoo him and there is not any man which may not iustly confesse that God hath a hundred times plucked him out of his graue and quickned him Ye see thē in effect what the meening of Eliu is Howbeit that we may the better profit by this sentence let vs marke that it behoueth vs first to enter into ourselues and thē to go vnto God afterward to go vnto our neighbours Thus ye see three things which wee haue too marke and it is an order which wee ought to kepe well The first is that men should examin their owne consciēces haue an eye to their whole lyfe And why To be ashamed of their sinnes For vntill wee haue well perceyued that wee bee worse than wretched how will we haue recourse vnto God VVee will not be moued to seke him nor to desire forgiuenesse So then it is requisite for vs too begin at the sayd point namely too feele our sinnes how greuouse they bee and also too feele and conceyue the wrathe of God too the intent wee may bee as it were forlorne and behold hell as it were gaping vpon vs to swallowe vs vp and be so vtterly astonished as we may be driuen to say Alas what is to be done So that we may haue no rest in ourselues but languishe so in our miseries as wee may come with an earnest zeale too seke the lord Thus ye see the first steppe that wee must begin at The second is that wee must come vnto God and seeing hee taryeth not till wee seeke him but of his infinite goodnesse preuenteth vs in somuch that hee inspireth vs to the end we should seeke him and flee for refuge vnto his mercie there rest whē we haue any promises of his goodnesse set afore vs seing that hee seketh sinners to bring them from death to life wee must take those promises and apply them too our vse saying euen so my God thou shewest that thou art willing to receiue sinners too mercy behold I am one yea and I am so forlorne as I wote not any more what too doo Therfore I doubt not Lord but thou wilt make mee feele they grace and goodnesse So Lord there will I rest and although I bee hemmed in with many troubles and sorowes which were able to turne me from thee Yet will I rest vpon thy promises and therwith call vpon thee assuring myselfe that thou wilt strengthen mee against all Satans temptations Thus ye see how it behoueth vs to deale The third point is the conclusion that Eliu maketh here which is that we must declare Gods goodnesse to our neighbours so farforth as is needfull to their edifying that he may be praised with one accord and that all men may confesse that there is no welfare but in his mercy and that we are all damned if the only goodnesse of our God remedy it not These say I are the three degrees which it behoueth vs to keepe But I told you that we must begin at ourselues And why VVee shall see many which will blase abroade Gods praises with full mouth but they haue not well foremynded thē in their hart There are which think themselues discharged when they haue sayd O my God haue pitie vpon mee I haue bene such a one I haue done such an euill deede True it is that such men haue some feeling in themselues and speake not altogither through hypocrisie But yet notwithstanding there is much wind in them and their mouth is larger than their heart For scarcely haue they tasted of Gods mercy and yet they would haue men to thinke that they haue felt it throughly and that they be full fraught with it But there is vanitie and ambition in such men when they wyden their mouth after that sort too speake well and in the meane whyle haue not mynded Gods grace too feele it accordingly that it myght be well imprinted in their consciences and they themselues bee ryghtly nurrished with it That is the cause why I sayd that before wee speake it behoueth vs to haue considered well what we haue seene afore that is too say too haue examined well our selues too haue bene diligent in serching how wretched wee be and too
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