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
as concerning the secretes that are hid from vs men must learne to vse modestie in them To be short our wisedome must be to herken vnto God and to follow simply that which he sayeth without going any further There are say I two things wherein the true wisedome of men cōsisteth That is to say To heare God speake and without gainesaying to follow whatsoeuer is conteyned in his woord so as the same may haue authoritie to make vs feare God and too humble our selues vnder him Lo heere a good meane to become wise But lyke as it behoueth vs too obey God and to follow that which he sheweth vs so also must we not desire to know more than is conteined in his word For when men wil needes be wise against God they become starke mad VVe see what befel to our forefather Adam yea euē in the time that he was most pure soūd being created after the image of God when he was in far more excellent and noble state than men be now adayes for the image of God is so darkned in vs as there is no more light nor almost aught els than darkenesse in vs Adam could not content himselfe with that state but was desirous to haue a higher perfection and whereinto is he falne Into so foule a sinke as we ought henceforth to be ashamed of our state Now I pray you if we climbe still to the saide highnesse wherwith Adam was tempted and the wretchednesse where into we are falne or rather tumbled cannot meeken vs must we not bee punished double Therefore lette vs learne not to couet to know more than God sheweth vs as I haue sayd alreadye Yet notwithstanding let vs not ceasse to searche the secretes that are conteined in the holy Scripture nother let vs do as the Papists do who say that their forbearing to know autht is bicause the doctrine of the holy Scripture cannot be throughly comprehended of all men and bicause men are in great daūger to be intangled in many errours and heresies and bycause they see how all the confusednesse of the world springeth of this that men are caried away with a fonde desire of knowledge as they terme it and haue not the modestie to content themselues wyth an ouerwrapped faith of beleeuing simply whatsoeuer is hilde by the holy Church It seemeth at the first blushe that this hath some colour and yet all is but crused blasphemie against god And why for as I haue sayde alreadye although the doctrine that is in the Lawe and the Gospell be so high as our mindes are not able to reache vnto yet hath not God published his Law in vaine neyther is it for naught that he hath cōmaunded his Gospell to be preched to al creatures yea euen to the ignorantest sorte for he disclozeth himselfe there after so louing and gentle a fashion as there is no man but hee may be familiarly acquaynted with that whiche is shewed there So then let vs not be vnthankfull to our God let vs not accuse him to haue spoken out of the bottome of a bottle For he protesteth by hys Prophet Esay that he calleth vs not to him in vayne and that he hath not spoken in huddermudder but that his voyce soundeth lowd cleere so as it ought to be heard of all men and all of vs ought to receyue it Then sith the cace standeth so let vs hardily study Gods worde let vs apply all our wittes therevnto and our labour shall not be vnprofitable And furthermore let vs vse the sayd sobernesse that I haue spoken of And heere ye may see why S. Paule meening to correct the foolishe and rashe curiositie that is in men ▪ sheweth them whereto they ought to apply themselues that is to wit to knowe throughly what the loue is which God hath shewed vs in our Lord Iesus Christ so as wee neede to do nothing els all our life long than to seeke diligently the sayde grace that is shewed vs in our Lord Iesus Christ as how wee bee rescued from Satanstyrannie and set free from the bondage of sinne and death howe that whereas wee were vtterly damned by nature and wretched and lothely sinners before God wee be now become rightuous before him so 〈…〉 he receyueth vs and liketh well of vs Howe we be gouerned by his holy spirite to the ende wee should fight against the lustes of our owne fleshe and howe wee bee reserued vnder his hande and protection so that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre yet wee maye be able to driue him backe bycause we be in the sheepefolde and keeping of the good sheepeherd Jesus Christe who hath promised that he will not suffer any of them to perish whome the father hath put into his hande Therefore let vs get the knowledge of these things and further also how we ought continually to preace vnto God how it is lawfull for vs to call vpon him with open mouthe bycause he hath giuen vs a mediator who maketh vs way vnto him and howe that Iesus Christe beareth worde for vs so as God dothe out of all doubt heare vs when wee praye to him in Christes name If we knowe these things well then is our tyme well bestowed For this cause S. Paule addeth what is oure heygth our depthe and oure bredth and to be short he willeth men to behold howe they maye bee perfectly wyse namely by knowing thorowly the grace that is vttered and wrought vnto them in our Lorde Iesus Christe Heerewithall let vs learne to knowe that we must not indeuer to clymbe so high as to vnderstand what the wisedome of God is in it selfe For it is a deepe gulfe and who is hee that can attayne to it Let vs be sure that all our strength will come shorte of it Therefore men must humble themselues And so lette vs beare in mynde what S. Paule sayeth to vs namely that when we shall haue styed vp aloft aboue the heauens we shall not atteyne to knowe aught else than the fatherly loue of oure God assuring our selues that therein wee shall haue the perfection of all wisdome whiche shall stretch out it selfe high and deepe farre and wyde and on all sides In these wordes S. Paule taunteth these curious heades that are fisking here and there desirous to stye vp aloft and to sinke down low beneath and to search things ouer and ouer and yet in the meane whyle there is nothing but vanitie in them and the nimbler they bee the lesse surenesse and firmenesse is there in them S. Paule therefore checketh men for making their discourses so sondly and therewithall sheweth them that if they were giuen too the holding of that whiche is for their profite they would content themselues with that which is shewed them simply in the Scripture And heere yee see also why Moyses after he had published the lawe sayeth Aske no mo questions saying who is he that shall climbe into heauen who is he that
whome he shall render an account Such as are ordeyned to be Shepherds to feede Gods people muste imploye all their strength and power therevpon nother muste they openly or particularly conceale that which they haue receyued according wherevnto Sainte Paule sheweth that hee is cleare from blud that is to say he is not faultie before God for hee had taught them Gods truthe faythfullye without ceassing as well at home in theyr houses as openly abroade Also let the Magistrate for his parte looke too himselfe and let him not through negligence quenche the lyghte that God hath put into him But to the vttermoste of his power let him indeuer that iustice maye reigne and haue hir full course that God maye be honoured and his truth receyued and that leasings and all thinges that are contrarie to true Religion may be done away Lo what wee haue to remember in this streyne Nowe whereas Eliphas sayth that God had giuen them the land and no stranger had passed through it it is to expresse that they had receyued an excellent prerogatiue from aboue For it is certaine that if a man be able to mainteine the gouernement that is put into his hande it is a token that God fauoreth him and it becommeth him to acknowledge that benefite For there is no pollicie of manable to do that throughly Also wheras Eliphas sayth that those of whom he speaketh had reigned peasably and that God had blissed them in such wise as they were not troubled but had so guided their subiectes as their dominion conteined in quietnesse thereby we be done to vnderstand that when God maynteineth states and a countrie is in peace wee must not father it vpon mortall men but acknowledge it to be the speciall benefite of god And our acknowledging of it must not be honoring the men by whome God serued his turne in doing it but also in yeelding God his due prayse Nowe let vs come to the chiefe article that we haue touched Eliphas saith that the wicked man is alway as it were trauelling with childe that he neuer hath any rest that hee is in continuall tormente that hee looketh euer at the sworde and that he knoweth not the number of his dayes And our Lorde vseth the same threat against the transgressers of his lawe namely that he will sende them such a fearefulnesse that their life shall hang afore them by a thread that their eyes shall bee sunken in their heade and that they shall bee in such anguishe of mynde that in the morning they shall say who will warrant mee my life vntill night and when night is come howe maye I indure till tomorrowe Lo howe God punisheth such as walke not purely according to his law And in good faith what purenesse is there in our life If we desire to be at rest and not to be tossed with any cares it behoueth vs to knowe that we be in Gods protection and we must be fully resolued of it and then it is certayne that wee may passe through fire and water that is to say hap what hap will wee shall bee sure of a good and stedfast leaningstocke But if wee knowe not that God watcheth ouer vs or at leastwise if wee thinke hee is against vs wee must needes be afrayde and not knowe where to become Therefore it is not without cause that God vseth the said manace againste the transgressers of his law And so is Eliphassis saying very true that the wicked is alwayes fearefull according also as the Prophet Esay likeneth the thoughts of wicked folkes too waues that beate one againste another VVhen any tempest is yee see the water stirreth and the waues come rushing one againste another and breake asunder Euen so is it with a man that is not ayded by god It is not any one passion that shall carrie him away and torment him but there shall bee many contraries and hee shall bee in such a pecke of troubles with it that hee shall bee vtterly at his wittes ende And so when it is tolde vs that the wicked man is in such vnquietnesse Let vs assure oure selues that it is Gods rightfull vengeance vpon all those that haue not sought to bee at peace with him And howe maye wee haue peace with God By walking in a good and pure conscience and specially by knowing that wee haue none other foundation too stande vppon saue onely his mercy in that wee bee in his fauoure for our Lorde Iesus Christes sake and that there with wee call vpon him assuring oure selues to bee happie both in life and death bycause it pleaseth him to be present with vs and to receyue vs and gather vs vp to himselfe Marke I say howe the way for men too haue peace with God is to assure them selues that their sinnes are forgiuen and to praye vnto him and therewithall to walke in his obedience so as they indeuer to haue a good and pure conscience towards their neighbours And this peace is ioyned with a ioye which Sainte Paule termeth the ioy of the holy Ghost which is when we bee strengthened by fayth Saint Paule sayth that this ioy is ghostly and he vseth that terme purposely bycause the wicked do sometimes reioyce that is to say they friske and laugh and are merrie when all things goe well with them and they forget themselues after such a sort as they feele not their owne miserie but become dull Yea but this peace where with God filleth them shall bee nothing at all to their profite And what manner of peace is it It is not for that they drawe neere vnto God but rather they turne their tayle vpon him But the true peace which is happie and blissed of God is when wee haue an eye vntoo him and come to him and thervpon are in quiet assuring our selues that hee receyueth reckeneth and auoweth vs to bee his so as he will not giue vs vp but guide vs always both in life and death Thus ye see what wee haue to remember in this sentence Howbeit it is true that eueramong the faythfull are in suche troubles as a man can hardly discerne betweene them and the dispisers of God but yet in the end God setteth them at rest For by handling them after that manner hee maketh them too knowe their owne weakenesse that they maye humble themselues and learne too call vpon him and put themselues wholly into his hande and trust altogither to hys goodnesse Moreouer somtimes he pricketh and spurreth vs too come too him the more earnestly and too beseech him to reach vs his hande and to shew that he hath a care of vs and that whensoeuer we bee tossed after that sorte we neede no more but to vnlode our cares into his lappe and to rest our selues there in all caces and there to take all our contentation and comforte Yee see then that the faythfull may well be stricken with feare and troubling but yet will God make them to feele what that peace is which hee
and transitorie prosperitie For the heauenly life was not then so perfectly discouered as 〈…〉 is nowadayes by the Gospell Iesus Christ was not yet manifested who came downe hither to lift vs vp and clothed himselfe with our flesh too shew that God dwelleth in vs and hath ioyned vs to his glorie immortalitie These things were not yet come to passe and therfore it behoued the faithfull too be handled partly like little children And that is the cause why that when the auncient fathers are spoken of in the scripture it is purposely said that God blissed them in their ofspring in their cattell in their possessions and in such other things and specially in length of life and why so It was for them to be helped by those meanes in wayting till the heauenly life were discouered vnto vs vnto whom our Lord Iesus Christ hath opened the gate of Paradise by his comming to make vs mount vp a loft with him Then if God make not vs now to prosper so much to the worldwarde wee must not be greeued at it for our state is not worse thā the state of the auncient fathers wee haue afarre better recompence which ought to comfort vs For example let vs take but only that whiche is said concerning long life God in his law hath highly esteemed the long life that he gaue to the faithfull And yet notwithstanding many vnbeleeuers and vtter reprobates haue liued long Therfore we must not rest there forasmuch as it is a benefite that may be cōmon as well to Gods enimies as to his friends It is not the souereine good thing it is not the true and perfect happinesse no it commeth farre short of it But we must also adde the second point which is that the fathers of old time knewe not yet so perfectly as wee do that God had prepared them an heritage in heauen True it is that they had some taste of it and they had the same faith which we haue but yet had they no such opening as wee haue in our Lord Iesus Christ Therefore it was meet that God should let them liue long and make them too profit in knowledge by long experience in the world Lo why Iob liued long time Now adayes our life is shorter and that is bycause Iesus Christ is appeared vnto vs and hath shewed vs that we are but straungers in this worlde that we might runne to the heritage which is purchased by his bloud The thing that was then but in shadowes was too be confirmed by visible benefites But now we haue the substance the shadowes and figures are past wee haue the bodie of them in our Lorde Iesus Christ therfore wee must be contented with whatsoeuer God giueth vs and referre our selues wholy to his guiding And furthermore let vs vnderstand that wee must bee contented with the life that we haue liued whensoeuer it shall please God to take vs out of the world True it is that when the scripture speaketh so of Iob and Abraham that they died olde men and full satisfied with dayes it is to expresse the temporall blissing that I haue spoken of But howsoeuer they fared neither Iob nor Abraham nor such other like would euer haue bin satisfied with liuing in this worlde if they had not amed at a better and more excellēt end Ye see thē how it was requisit that God should prolong their life to the end to giue them the longer experience of his goodnesse which thing is not nowe so requisite for vs whiche haue a more large declaration of Gods fatherly loue towards vs Therfore it behoueth vs to be satisfied with our life and too dispose our selues to die when it shall please God so as we may go hence with a glad hart not with gnashing of our teeth as the vnbeleeuers do For if they had liued a hundred thousand yeres yet would they faine tary here beneath still for they haue none other hope but of this present life it seemeth to thē that death dispatcheth all And that is the cause why they are neuer redy to go out of the world Contrariwise the fathers of old time were wont to confirme their faith by the length of the life which God gaue thē and therwithal disposed themselues to depart whensoeuer God listed to take them hence too himselfe And what ought we on our side to do nowadays I haue told you alredie that we must not loke to liue long to take knowledge of gods fatherly loue therby for if you liued but three dayes in this world it were inough to giue vs a tast of Gods goodnesse mercie and to cōfirme our faith For seeing that our Lord Iesus Christ hath died and is rise again we need no long time in this world to know that God is our father and that we be sure of our saluation Therfore as soone he giueth vs knowledge of the truth of his Gospell let vs alwayes be readie too die assuring our selues that hee hath adopted vs for his children and that he will shew himselfe our father both in life and death Ye see then that we must alwayes be satisfied with life seeing that God hath giuē vs so good a pledge of his loue in our Lorde Iesus Christ and we must not desire too haue our life prolonged here to the end to haue a larger confirmation thereof VVherfore let vs continually pray him that hauing guided vs cōtinually with his holy spirit he will draw vs hence too himselfe and that wee may come thither full satisfied bycause he hath nourished and mainteyned vs and shewed vs that our true life and euerlasting happinesse is prepared for vs aboue Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him too vouchsafe to touch vs with them more and more that we may come to him with true repentance to frame our selues after his rightuousnesse and that for asmuch as we be wretched sinners and wrapped and ouerwhelmed in so many temptatiōs as it is impossible for vs too discharge our selues of the hundreth part of our dutie it may please him too ayde vs with his holy spirite and too beare with our infirmities and imperfections vntill hee haue quite cleane rid vs of them And so let vs al say Almightie God heauenly father c. All prayse honor and thankes be vnto God. ¶ The prayer which master Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vpon our good God and father praying him too vouchsafe to turne avvay his face from the great number of faults and offences vvhereby vve cease not too prouoke his vvrath against vs and forasmuch as vve be too too vnvvorthie to appeare before his maiestie it may please him too looke vppon vs in the countenance of his vvelbeloued sonne our Lord Iesus Christ accepting the desert of his death and passion for a full recompence of all our sinnes that by meanes therof he may likevvell
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
the ayde that God giueth them how hee suffereth them not to be vtterly ouercome by Satan and therevppon doo quiet themselues and take comfort in that hee preserueth them The number of them is very small and yet is not this written in vaine But in generall we haue now to consider that the faithfull may wel sigh and grone all their life long till God haue taken them out of the world alwayes wishing for their ende that is to saye for death and yet notwithstanding they must restreyne them selues in such wise as they maye wholly submitte themselues to Gods good pleasure knowing that they are not made for themselues Firste I say that the faithfull maye well sighe as folke that are wearie of their long pinning in this prison of theirfleshe namely for the cause that I haue touched which is bicause they serue not God in such freedome as were requisite but drawe their lines amisse so as they woorke awrye and oftentimes swarue aside And which more is wee muste syghe but so farrefoorth as is lawfull for vs which is to be done so often as we enter into the consyderation of our owne ouerwearinesse when the matter standeth vpon the seruing of god For that must spurre vs to desire God to take vs out of this worlde and make vs haue an eye too the lyfe that is prepared for vs in heauen which shall be fully shewed vpon vs at the comming of our Lorde Iesus Christ And heereby wee see howe it is not onely graunted to Goddes children to wishe for deathe but also that they ought to wish for it For they shewe not a good proofe of their fayth except they seeke to go out of this worlde according as in deed all things hast and labour toward their marke But our mark is aloft and therfore must we neuer leaue running till wee come to our wayes ende whyche GOD hathe sette vs and wee muste desire that that may be quickly Neuerthelesse lette vs alwayes beare in mynde the cause that I haue spoken namely that wee must not bee prouoked to wish for death bycause we be subiect some to sicknesse some to pouertie some too one thing and some to an other but bycause we be not fully reformed to the image of God and bycause wee haue many imperfections in vs Marke well I say the cause that muste spurre and prouoke vs too desire death namely too the ende that beeing ridde of thys mortall bodye whyche is like a cabane full of all stinche and noysomnesse we maye bee fully reformed to the image of God so as hee may reigne in vs and all the corruption of our nature bee vtterly done away And furthermore lette vs keepe vs within the compasse of desiring to lyue and dye at Goddes pleasure so as wee maye not bee gyuen too oure owne wyll but so as wee maye make as a sacrifyze of it in that behalfe that our liuing maye not bee too our selues but to God so as wee may saye Lorde I knowe myne owne frailtie Neuerthelesse it is thy wyll too holde me in this world and heere I am and good reason it is that I shoulde tarrie heere But whensoeuer it shall please thee to call me hence I make no great accompt of my lyfe it is alwayes at thy commaundemente too dispose of it at thine owne pleasure Beholde I saye howe wee ought too deale in thys case And heerewithall lette vs haue oure affections euermore quieted yea euen in suche sorte as wee maye continuallye prayse Gods name assuring our selues that both in life and deathe hee will alwayes shewe hymselfe a Father and Sauioure towardes vs But after that Iob hath spoken so he addeth That such as are so distressed in their heartes would bee full gladde and fayne if they myghte fynde theyr graue VVherein hee bewrayeth himselfe too speake through a brutishe and vnaduised affection and that hee keepeth neyther measure nor modestie For hee confesseth that wee come too naught there So then wee see howe hee is falne howbeit not wyth a deadly fall but with a halfe fall and God rayseth hym vp agayne afterwarde as wee shall see Yet neuerthelesse the case standeth so as wee must verily condemne thys infirmitie heere in Iob that is to saye hee was so dismayed with heauinesse as he could no more taste of Goddes goodnesse thereby too gather neuer so little comforte too susteine hymselfe by But forasmuche as wee see that thys befell vntoo hym so much the more must we bee earnest in praying vntoo God that sorow maye not ouermate vs so as wee shoulde bee vtterly ouerwhelmed by it Therefore lette vs alwayes be so vnderpropped and stayed vp as wee may fight against sorrowfulnesse and feele that it is good for vs to liue heere according to Goddes will and that although wee haue great griefes and troubles heere yet must wee stande fully resolued vppon thys poynte that it is good for vs too continue here still in this worlde And wherefore To the ende that God may bee glorifyed in vs too the ende that our fayth may bee tryed to the ende wee should call vppon him and professe him to be always our father notwithstanding that he scourge vs and to the end that by meanes thereof wee may bee prepared too the heauenly lyfe Thys taste of the said fatherly goodnesse must alwayes make vs desyrous to go vntoo God and not suffer vs too gyue bridle too anye one outrageous and beastly affection as we see that Iob hath done heere And by the waye hee sheweth whence thys heauinesse came vppon him that had so wholly swallowed him vp and from whence also it proceedeth in those that are so dismayde as they can not admit any comforte to assuage their myseries He sayeth To the man whose waye is hidden and which God hath shut in as if hee had made the hedges round about it that no man should enter into it This is well worthy to bee noted For Iob sheweth wherein hee fayled namely in not yelding himselfe inough to Gods prouidence Yet notwithstanding heerewithall he discouereth a disease wherevnto all of vs are subiect That is to witte that wee be desirous to knowe all that muste befall vs and what our state shall be and al this we would haue declared to vs in so muche that when wee are in perplexitie so as wee knowe not what shall become of vs and that the inconuenience pincheth vs and we see no end of it then are wee at the poynte of vtter despaire Lo heere a mischiefe that is ouercommon and ordinarie And we must marke it well to the ende wee maye seeke the remedie on the contrary part VVhat then is the inclination of men It is that they could well find in their hearts to leape vp too the cloudes too knowe what shall be the course of their whole life And wee see how they determine with themselues I will do this and that Salomon mocking at the ouerweening that is in mâ—n sayeth that they determine vpon their
likewyse bee tormented so that they shall pay very deere for all their ioyes Lo how the Scripture auoucheth it and it behoueth vs to receyue that which is spoken there and to be throughly resolued of it And when wee haue doone God the honour too giue credite to his worde then will hee make vs to vnderstande that which other men perceyue not namely that in the middes of the greatest aduersitie and heauinesse that can betide vs we haue still cause to laugh that is to say to comfort and cheere our selues bycause we haue an eye to the happie ende which God promiseth notwithstanding that the same can not bee perceyued by our earthly eyes and vnderstanding Neuerthelesse it is certayne that God fauoureth not the wicked And why Bycause that althoughe they haue neuer so muche prosperitie and although they flourish neuer so much to outward appearance yet is all of it turned to their ruine and confusion And contrariwise though the faithfull be scourged and tormented many wayes yet notwithstanding for as muche as they bee vphild by the hande of God â–ª they neuer miscarie and all turneth to their welfare and profit And herein we see that thing accomplished which is conteyned heere To bee short we see what we haue to marke vpon this texte So then let vs learne not to put our trust in this worlde nor in any of the inferiour meanes heere belowe But let vs leane vnto God seeing that hee hath giuen vs our Lorde Iesus Christ to the end that being graffed in him we may drayne such strength and sap from him that although our life bee hidden so as wee bee euen as it were in death we may not ceasse to continue still and to be maynteined in good and sure state wayting till this good God haue deliuered vs out of all worldly miseries and oute of all the troubles which wee bee fayne to suffer heere vntill hee call vs and bring vs into the kingdome of heauen and the glorie which he hath purchased by the precious bloud of our Lord Iesus Christ And nowe let vs fall flat before the presence of oure good God with acknowledgement of our faultes praying him to make vs perceiue them better than wee haue done and that therewithall wee maye haue oure recourse vnto him knowing howe it is he onely that can amend vs and all our euill affections and therefore that it maye please him too drawe vs backe in suche wise that forsaking our selues and all that is in this worlde wee maye laboure for the heauenly life vntill suche time as hauing ouercome all the aduersitie of this present life and beeing come to the ende of all the battels wherewyth wee are assayled we may fully enioy all the victories whiche he giueth vs nowe by the grace of his holye spirite That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. The .xxxiij. Sermon which is the first vpon the ninth Chapter IOb ansvvered and sayd 2 Of a truth I knovv that man shall not bee iustified to Godvvard 3 If he vvould dispute vvith him he should not ansvvere him one poynt of a thousand 4 He is vvise of hart and mightie in strength And vvho is he that shall set him selfe against him and haue peace 5 Hee remoueth the mountaynes and they feele not vvhen hee ouerthrovveth them in hys vvrath 6 He remoueth the earth out of hir place and the pillers thereof do quake ALthough men bee enforced to confesse that God is righteous and that there is no fault to be founde in him Yet notwithstanding their passions are so outrageous that if any of them be afflicted a man shal heare those that are so smitten not onely grudge againste God but also blaspheme him with full mouthe And yet for all that their torment is neuer the lesse but it seemeth too them that they reuenge them selues after a sorte when they can so rayle against him with whome they haue to doe So muche the more therefore behooueth it vs to bethinke vs of Gods righteousnesse a great whyle aforehand to the ende that when he scourgeth vs we may alwayes abyde in the lowlinesse to knowe him as he is that is to witte that hee is ryghteouse and vnblameable Neuerthelesse the whole matter consisteth not onely in confessing generally that God is ryghteouse for wee haue seene heeretofore how Baldad mainteining the sayd cace that God is rightuous wrested it after an euill fashion in staying vppon thys poynte namely that God punisheth men according too their desert But as wee haue seene alreadie that rule holdeth not continually alike God doth somtimes spare the wicked and beare with them and sometimes hee chastizeth those whome hee loueth and handeleth them much more rigorously than those that are vtterly past amendment Then if wee will deeme that God chastizeth euery man according too his desertes what shall become of it when men couet to maynteine his rightuousnesse by that meanes they take a wrong way Yee see then here is a fault for when men will take vpon them to measure Gods iustice and to say hee punisheth no man but for his sinnes yea and looke in what manner and quantitie euerye one hath offended thereafter muste God paye him home in this worlde then do they not take Gods iustice as they ought to doe In this respecte Iob treateth nowe muche better of the manner of Gods iustice and howe it â—s to be knowne than Baldad hath done That is to wit without hauing respecte to one sinne or other but onely taking menne as they bee from their moothers wombe yet notwithstanding the whole worlde muste needes bee condemned afore God and it is apparant that althoughe the afflictions seeme roughe yet notwithstanding God can not be reproued Then let vs marke well that they be two diuers maners of speeche to saye God is rightuous for he punisheth men according to their deserte and too say God is rightuous for how so euer hee handleth men yet must wee alwayes keepe oure mouthes shet and not grudge against him bycause wee can not gaine any thing thereby If wee see a wicked man punished at Gods hand as I haue touched afore then is it Gods meaning that men should knowe the particular iudgement which hee executeth to the ende that men should bee warned by it And the holie Scripture speaketh after the same manner VVee see that God punisheth whoredomes cruelties periuries blasphemies and suche other like thinges Yea verelie eyther vpon mens persons or else vpon countries or vppon some place that shall haue bene giuen too some crime VVhen God layeth his hande vpon suche therein hee sheweth a mirrour to instructe vs according as S. Paule speaketh when hee sayeth that God punisheth the sinners to the intent that euery man shoulde beware For when hee punisheth rebellions against his worde it is to make vs walke in feare VVhen hee punisheth wicked lustes it is to holde vs in awe VVhen hee
him that there may be some meanes of attonemeÌ„t betwene vs and his Maiestie Ye see how God is estraunged and separated from vs and what is the cause of it Our sinnes sayeth the Prophete Esay For God dwelleth in vs by his power Howe haue wee our beeing our moouing and our lyfe Howe haue wee any continuance at all but by reason that his power is spred out throughe all things And yet for all that wee ceasse not to bee separated from him through our sinnes and iniquities VVhat must wee doo then VVhat remayneth more That Iesus Christ put himselfe betwixte vs Iesus Christe muste bee fayne too bee oure daysman not too passe in iudgement vppon the Maiestie of God nor too sette God at the barre with vs but to bee the meane to reconcile vs vnto God and to draw vs after him as our heade to knit vs in such wife vnto God as wee may be all one in him as the Scripture speaketh And herevpon let vs learne to humble our selues and say â–ª Lord we come vnto thee not too pleade nor to presume vpon any thing that is in vs or in our owne persons but bicause thou art fauourable to vs and bicause thou art willing too receyue vs for thy sonne Iesus Christes sake That is the thing whereof we vaunte our selues Not that wee must not continue confounded as in respect of our selues but that forasmuch as it pleaseth thee to make vs feele thine infinite goodnesse which thou hast set forth in thine onely sonne our Lorde Iesus Christ whome thou gauest too death for our sakes wee will not nowe doubt but thou wilt receyue vs notwithstanding that wee bee too vnworthie of it But no we let vs fall downe before the Maiestie of our good God with acknowledgemente of the innumerable sinnes which we ceasse not to commit dayly against him beseeching him that forasmuche as wee bee full of filthinesse and infection it may please him to purge vs and to rid vs from all our spttes and specially too correct this hypocrisie of ours where vnto we bee much giuen to the ende that we misliking the faults and offences which we haue committed heeretofore may desire nothing somuch as too returne vnto him with true repentance assuring oure selues that we shall not fayle too get pardon at his hande at leastwise so well come too him in true soundnesse of hearte praying him moreouer too gouerne vs in suche wise by his holy spirite that although wee bee full of many infirmities and bee so manye wayes defiled yet it may please him to receyue vs and not to vse rigour and extremity towardes vs That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. The .xxxviij. Sermon which is the first vpon the tenth Chapter 1 MY soule is cut off in my lyfe I vvill leaue my complaynte vpon my selfe I vvill speake in my bitternesse 2 I vvill say too God condemne mee not shevve mee vvhy thou pleadest agaynst mee 3 Is it good for thee to doo mee vvrong or too caste avvay the vvorke of thine ovvne handes and to cleere the deuice of the vvicked 4 Hast thou eyes of fleshe lookest thou after the maner of men 5 Are thy dayes as the dayes of men are thy yeares as the yeares of a mortall man 6 That thou shouâ—dest serche out mine iniquitie and make inquirie of my sinne THe things that are spoken here by Iob may well bee spoken by euery of vs so farrefoorth as they bee good and holy prayers made vnto God and as he will allowe them And first of all if wee bee pressed with anguish wee may well say that we shall get no good by aduauÌ„cing ourselues against God in going to lawe with him Secondly we may desire him too make vs feele oure sinnes For the cheefe condemnation that hee shall pronounce vpon vs shall boote no whit to oure saluation except wee bee touched to be ouerthrowne in our selues For a man muste become his owne iudge and condemne himselfe if he will bee quit at Gods hande Also we may well marke all the shewes that are added immediatly that is to witte that it is no reason that God shoulde giue the wicked shorte occasion too like of theyr blasphemies and lewde dealings and that on the othersyde hee is no earthlye creature that hee shoulde bee desyrous too reuenge himselfe and finally that wee bee the woorke of his handes Lastly we may well saye that hee neede not too put men too the racke too boulte oute their misdeedes for all is knowne vntoo him So then wee may well vse the woordes that are reported heere in good sorte But wee see howe Iob vttereth his passions where with hee was caryed away not that hee resisted them not as I haue declared asore and yet for all that it is not to be gathered but that in the meane while hee was coÌ„bred with them a the first brunt And he confesseth here that he was in suche bitternesse that although he should gayne nothing by it yet could he not but strengthen himselfe in his complayntes or rather giue them theyr full scope For the Hebrew woorde that is put there signifieth bothe to leaue or let looce and also to fortifie or strengthen Therefore let vs marke well that Iob speaketh heere as a man ouerfull of passions Neuerthelesse hee knoweth what the nature of God is and restreyneth himselfe neither laboureth he to make his own cace good by accusing god But contrariwise he confesseth that hee is amazed and as it were out of his witte as men say And therfore he resorteth to praying vnto God that before hee condemne him hee shoulde shewe him wherefore hee goeth to law with him and that before he bring him downe to that poynt he should make him perceyue the reason why hee indureth it And now let vs go through with these matters from woorde to woorde He sayeth My soule is cut off in my life The Hebrew worde signifieth oftentimes to mislyke as if he should say my soule is wearie of my life or I am lothe to liue any longer But the truer meening is to say My soule is cut off in my life And why so For although he were alyue yet notwithstanding hee confesseth that his state was such as he was euen as good as deade Behold sayeth he my lyfe is no lyfe For I lyue in death And thus yee see that his meening was so And hereby hee confesseth himselfe to be as it were past hope yea verely as in respect of Gods handling of him Hee had still a hope in God howbeeit too truste therevnto it behoued him to go out of his owne person And this is a poynt whiche wee ought to marke throughlye For if wee looke but vppon oure presente state what can wee doo that wee shoulde not bee vtterlie ouerthrowen by it And for proofe heereof althoughe a man bee at his ease yet hath hee no continuance too beare oute
the inconueniences of this lyfe and if hee looke vppon his owne frayltie hee is beseeged with a hundred deathes and hee hath but a shadowe of lyfe But speciallie when God scourgeth vs and sheweth himselfe as oure aduersarie so as it shoulde seeme hee will thunder vpon vs so as on the one side we consider oure sinnes and on the other syde haue an eye too this so perfect and highe rightuousnesse whiche is in God it is certayne that wee cannot conceyue any hope of saluation in oure selues Notwithstanding they that suffer themselues too bee ouercome by suche temptations doo well shewe themselues to bee ouerdull that is too say that they haue not any suche feeling of Gods iudgement as they ought too haue For whosoeuer is touched rightlye and to the quicke shall feele himselfe as it were in hell when hee bethinketh him of his sinnes and speciallye if God summon him before his seate and make him feele howe gyltie hee is It is not for nought then that I tolde you that Iob confesseth himselfe too bee as it were paste hope yea verely as in respect of himselfe Neuerthelater so it is that hee tasted Gods mercie and fatherlye loue wherevntoo hee alwayes had his recourse That was the thing whereby hee was susteyned and ouercame so greate a temptation And it is for vs also to do the like For after wee haue considered oure sinnes and bee sory for them wee must herken too this sweete and amyable voyce whereby God calleth vs too himselfe for he promiseth not saluation and life too the Angels onely and to such as are able to shew themselues rightuous for if it were so there were not that man i◠the worlde which should not bee shet out from lyfe and saluation But God declareth that he will be fauorable to sinners which are vtterly cast downe in themselues so as they know not where to become Yee see then howe it is not in our selues but out of our selues that we must seke comfort whē we haue sorowed at the sight of our sinnes And when wee feele such troubles as we see nothing but hell open before vs to swallow vs vp then must wee lift vp our eyes aloft too looke vpon the inestimable goodnesse of our God whereby hee is willing to call vs to saluation notwithstanding that wee bee as good as damned alreadie Thus ye see what we haue to note vpon the first place Now wheras Iob sayeth that seeing it is so Hee will take leaue to talke against himselfe or vpon himselfe therin he declareth that he meeneth to bewray the passions wherwith he was turmoyled whiche of themselues were euill and damnable Neuerthelesse Iob intended too lay them foorth to the end men might know that he was oppressed with heauinesse yea euen with such heauinesse as hee saw no remedie but was fayne to make his moane so being a frayle man But the holye Ghost had yet a further foresight For he ment that Iob should bee a Prophet and teacher vnto vs to giue vs warning what oure affections be For it behoueth men to know themselues and to be warned of their infirmities that they may take heede too themselues brydle thēselues for somuche as if they let themselues at liberty they shall keepe neither meane nor measure Lo howe wee ought too applie this lesson too oure instruction Neuerthelesse it behoueth vs to marke well this speeche where Iob sayeth that hee will take libertie to make complayntes agaynste himselfe As if hee shoulde saye I knowe I shall gayne nothing by standing in contention with god Yee see then that the Preface whiche he vseth importeth a very profitable lesson For men are of opinion that they shall discharge themselues well ynoughe if they maye frette and grudge agaynste god And heere yee see wherein the wicked comforte themselues For beholde it wyll seeme too them that they are well eased of theyr burthen when they haue spewed out some blasphemies and vttered theyr impatience and yet for all that it booteth them nothing at all they make theyr cace muche woorse than it was If wee haue any thing that ouerlodeth vs well if wee can caste it too the grounde wee bee vnburthened it is true but If I haue a greate burthen vpon my shoulders or betwixt myne armes and I woulde caste it vpon myne heade and make a greate striuing to doo it that were the nexte waye too breake my necke And what haue I gayned by that Euen so is it with vs when wee will pleade with God it is all one as if wee woulde hoyse vp a burthen vpon our heade and it muste needes fall vpon it for any thing that wee can doo for whiche waye soeuer wee flee it shall lyghte vppon vs VVee see then that men doo nought but destroye themselues when they vomite and spewe vp theyr murmurings and blasphemies after that fashion agaynst god And thus yee perceyue why I sayde that this lesson is greatly for oure profite True it is that God woulde haue vs vse this homelinesse of vnburthening our selues intoo his lappe But the manner of proceeding therein is verye diuerse as it is sayde in the Psalmes and in many other places of the holy scripture the manner is that wee shoulde consider that God will prouide for all and that forasmuch as it is his office too gouerne the world he can well remedie all our needes and will giue vs releefe when we be ouerfore oppressed Lo howe wee may lay all our cares and greefes in Gods lap and he will take charge of them whereby we shall be eased of them yea if wee come to him with prayer and supplication If we haue any heauinesse or greefe that nippeth vs let vs say well Lorde it is in thee to succoure thy faithfull seruants when they pyne in payne I come hither not knowing what shall become of me if thou pitie me not Now therefore when wee shall haue requested God after that sort and he shall haue yeelded vs recorde that he hath not bene deafe to our desires but that we are sure he hath heard them that is a good discharge for God commeth still before vs and receyueth our burthē which we deliuer vnto him But as for those that harden themselues in their pryde and are puffed vp with it and caried away by impaciencie what do they They bend themselues agaynst God as if a man would shoote an arrow at heauen and the same must needes fall backe vppon their owne heade or as if a man shoulde cast vp a stone and the same should light vpon his owne pate also Therfore when we make our complayntes let vs be well aduised that the same be done with all lowlinesse yea and that we rest wholly vppon Gods prouidence grounding our selues vppon the goodnesse and fatherly loue whych he hath shewed vs and going vntoo him with prayer and supplication If we do so then shall we be vnburthened and God will prouide for all But if we thinke to amende our cace by
the verie gate of life assuring our selues that for as much as Iesus Christe hath passed the same away wee neede not to bee afrayde that death shall haue any power ouer vs for it is a rebated or blunted swoord whereof the point is broken off so as it cannot hurt vs and although it draw some bloud of vs yet notwithstanding the same shall be but to rid vs from all diseases It shoulde seeme that these affections are contrarie and so they bee in deede But God agreeth them verie well in suche wyse that the things which wee haue conceyued by our naturall wit are put vnder foote bycause fayth getteth the vpper hande As muche is to be sayde of that which Iob handleth in this streine For ye see that the faythfull are fully resolued vpon this pointe namely to put their trust in God and to hope for saluation at his hande howe so euer hee would goe But this thing they can not doe excepte they hild him for their father and resorted to him for refuge as if they should say behold God hath bene my father to the vttermost and therewithall hath giuen me leaue to come vnto him Therefore muste I call vpon him put my selfe intoo his keeping and not doubt but he will alwayes be mercifull vnto mee Yea but he scourgeth mee and when I am in mind to come neere him I shall not perceiue that he hath heard me Verely this conceite is hard and combersome to beare but yet must I tary the leasure of my God with pacience and do him the honor to rest my selfe vpon his promises Lo howe the faithfull are fully resolued in that point But on the otherside it behoueth them to knowe themselues and it is vnpossible that they should knowe their owne infirmities but that they must also make their moane and say How now And these are things contrarie For if we ought to tarie Gods leysure with silence is it meete for vs to make a disputing and to enter into cōplaints For so to do is contrarie to faith True it is that it is contrarie at the firste sight but God setteth them at one well ynough For after we haue bene tossed and turmoyled with some hartburning behold faith draweth vs in such wise vnto stilnesse as finally wee conclude thus Out of all doubt the goodnesse of God will neuer forsake vs howsoeuer the world go but we shall always find him fauorable althoughe hee shewe not himselfe so at the first brunt Thus ye see what we haue to gather in effect vpon this streine Nowe wee see whereat Iob amed when hee sayde although God kill me yet will I put my trust in him and yet neuerthelesse I will reason with God and reproue mine own ways For the Hebrew word that he vseth signifieth to Reproue and also to Debate or Pleade So then his saying and protestation is that hee is not the man whom the parties that had spoken toke him to be For they toke him to be such a one as would haue played double or quit that he woulde haue trusted no more in God and that hee had spoken those things as it were in dispite of god But he telleth them he is none such for he holdeth him still to his trust in god Nowe then seeing that he trusteth in God he must of necessitie submit himselfe to him For too trust in God is not too shrinke awaye from him and to holde ones selfe aloofe But contrariwise to trust in God is to come vnto him when he seemeth farre off from vs euen then to streine our selues to get to him therwithal moreouer to do as the holy scripture telleth vs namely to shroud ourselues vnder the shadowe of his wings and to returne vnto him that he may receyue vs into his lap as a child is receyued of his own father Ye see then what is conteined here For when Iob saith he will trust in God continually he sheweth that hee is not as one of these stragglers that make out-leaps bicause they be desirous to play the horses that are broken looce It is cleane contrarie saith he for I desire nothing but to be neere him and that he should haue his hand vpon mee Heereby then is hee cleared of the false slaunder that he was charged withall But yet neuerthelesse he saith afterward Beholde yet muste I reason with God concerning my wayes that is to say the hope that I haue is not such as is vtterly vnmingled with complaintes so as I should not lift vp my selfe nor murmure against God at all True it is that this proceedeth of infirmitie yea euen of sinfull infirmitie worthy to be condemned But howe so euer the cace stande God letteth him not goe altogither For as I sayde afore faith ouerruleth our affections VVhen wee truste in God and call vpon him it is not as much to say as wee should neuer haue any bickerings in our selues But fayth must get the vpper hande the peace whereof S. Paule speaketh must winne the victorie that is to say it must get the maistrie in our hearts In that hee speaketh of the peace of God and attributeth victory vnto it he sheweth wel that we shall haue turmoylings in vs and that we shall be tossed to and fro But what remedie is ther for it This peace of God must be of such power as it may get the maistrie in the end and all our passions be brought in awe of it Then let vs marke well that in protesting that he will trust in God Iob doth also cōfesse his owne infirmitie and shew that he is not so perfect but that there is alwayes some fault to be found in him But yet neuerthelesse hee fleeth alwayes to God for refuge Sith the cace standeth so let vs also on our side vnderstād that whē we be shakē with the prouocations of our flesh and our owne affections do somewhat carie vs away we muste not therefore despayre nor imagine that God will helpe vs no more But let vs plucke vp oure heartes to trust in him and although wee doe it not so perfectly as were requisite yet let vs be sure that hee will make vs to feele that our wayting vpon him is not in vayne For hee will strengthen vs continually more and more in faythe and make the same to get the vpper hand of al the temptations of the world and of this present life But let vs fall downe in the presence of our good God with acknowledgement of oure faultes praying him too make vs feele them in suche wise as beeing ashamed of them in our selues we may labour to haue oure recourse to him and to his mercie And that it may please him not onely to forgiue vs our faults that are past ▪ but also to rid vs out of the miseries wherein we be that being receyued into his protection and custodie wee may neuer slip from him and that howsoeuer Satan practize againste vs hee neuerthelesse will bee alwayes so at hande as wee maye
that our life is flightfull and bethought vs of the miseries wherewyth it is fraughted and as it were pestered we wold not be so farre in loue with it as wee bee but heere ye see a good cause why we ought to be so much the more waker Neuerthelesse it behoueth vs too keepe a measure in thys behalfe For there haue bin many of the heathen whyche haue knowen the thing rightly that is spoken heere and haue bin so fully perswaded of it that they haue bin weery and loth to liue in this world yea we see they haue fordone themselues And how was that They sawe well the miseries that are heere But wee must not come too such extremitie VVhat then VVhen wee consider that our life vanisheth away in a moment let vs consider also from whence the same swiftnesse proceedeth that is too witte from sinne For we were not created to the end that death should haue dominion ouer vs That is come vppon vs from our father Adam in somuch as all of vs are giltie of his sinne Therefore when there is any talke of the shortnesse of our life wee must enter into this acknowledgement of originall sinne And againe whence come all the miseries that hedge vs in round about but bycause wee be banished out of Gods kingdome where all our welfare lieth Then are wee miserable so long as we be separated from god But we be separated by reason of our sinnes and therefore it standeth vs on hande to returne always thither VVhen we haue learned too blame our selues after this sort we shal not deale as those do that murmure against god Howe now say they It is seene that men are as it were the cheefe woorke of God among all his creatures it was his will too shewe muche more excellencie and dignitie in them than in al the rest yet are they vexed troubled beyoÌ„d all measure And what â—meaneth that Verely many heathenish folke haue herevpoÌ„ taken occasion to murmure against God as who should say he had set man vpon a scaffold to make a mockerie and gazingstocke of him notwithstanding that hee seeme to be the noblest of all creatures But when we shal haue coÌ„sidered that all the miseries wherto we be subiect proceede of our owne faultinesse bicause wee be all sinfull we shall haue our mouthes stopped so as we shall no more presume to murmure against god Marke that for one poynte But yet is not that ynough For vnlesse wee haue an eye to the remedie that God hath giuen vs out of all doubt we shall be caried away with such desperation as we cannot but blaspheme god And in very deede it is certaine that those which fordoo theÌ„selues do it as it were in despite of god And why For although they had knowen theÌ„selues blameworthy of their owne miseries yet had it not booted them to the asswagement of theyr sorrow heauinesse Therfore if we will not fall into despaire let vs haue an eye to that which is able to asswage all our anguish As for example First although our life be miserable yet neuerthelesse God maketh vs to taste of his goodnesse so many wayes as wee may well conclude that we be rightly happy bicause he maketh vs parttakers of his benefites Our life is short howbeit it is not so short but God gyueth vs respite ynough to knowe him to bee our father and sauioure and to taste what his power is in vs and calleth vs vnto him If we shold not haue this benefite paste a quarter of an houre nor inioy it any longer time I pray you ought we not to make account of suche a benefite Agayne although wee suffer heate and colde and hunger and thirst and bee diuerse wayes persecuted and besydes the inconueniences that happen at other mens handes wee haue a gulfe within vs as in deede wee haue store of temptations that come vpon vs whiche verely are as manye incomberances Yet notwithstanding God giueth vs some tast of his mercie in that we see hee holdeth vs vp and in that when it pleaseth him too chastise vs either he giueth vs pacience or else so measureth his rigoure as we alwaies feele his goodnesse Seing then that euen in the troubles and vnquietnesse of the worlde wee haue some occasion too comforte and cheere vp our selues in God Is not that a recompence that ought too suffize vs can we nowe complayne that God hath set vs in this worlde Haue wee not cause rather too blisse and glorifie him Then lette vs marke well that it standeth vs in hande to beware that we fall not into such extremitie as to say VVo worth man it were better that he had neuer bin borne than to be so turmoyled in this worlde If we haue not the foresayde consideration we may be sure we shall come to confusion VVhat is to bee done then VVe muste ioyne both the poynts togither and say Alas what is this present life For we bee no sooner entred into it but wee giue vp the Ghoste And if wee tarry heere any while at all we see nothing before our eyes but miserie Not only the graue hemmeth vs in on all sides but also it were better for vs to die some one kinde of death out of hande than too bee so assaulted with thousande thousands And afterward when wee haue ouerpassed so many incomberances in effect wee doo but pine away by peecemeale Therefore if wee bethinke vs well of oure state we shall haue good cause to mislike this worlde bycause that all the inconueniences whiche wee indure do proceede of our owne sinnes But what though Yet doth God in the meane while make vs to feele his goodnesse and he will not haue vs so dismaide and ouersorrowed as we should not haue whereof to reioyce in him Furthermore forasmuche as he sheweth vs that wee be but wayfarers in this worlde and that our miseries shall not continue here for euer the shortnesse of our lyfe ought not to greeue vs but rather to comfort vs And howe is that For as for those which are so fantasticall as to say Tushe what is mans life It is gone with the turning of a hande They that rest vpon that poynte do fall to hartburning and say muste wee liue so small a while Doth God play mockholyday with vs to say returne agayne to mee out of hand Coulde he not giue vs a longer lyfe or at leastwise make vs too knowe what were the remedie of oure life But we haue not one day of good tyme for our life hangeth by a threed and death is alwayes betweene our teeth Behold I say at what poynt they be whiche do altogither settle and reste themselues vpon the shortnesse of maÌ„s life But let vs thinke thus with our selues VVell then God meeneth not that wee shoulde linger heere foreuer True it is that wee bee subiect to many miseries in so much that he which knoweth his owne state oughte to sigh and grone continually so long as he
sendeth vs nowadayes but too call vs to repentance Now if God should tarry till wee were deade the gate would be shut there would be no tyme of returning vnto him Behold sayeth Sainct Paule the acceptable dayes the dayes of saluation are while wee bee in our way Then if God should see men go astray rūne here there letthē go on till they were falne downe tūbled headlong into the pit which they coulde neuer get out of what a thing were that Therefore it behoueth vs to reason contrary too that whiche Iob did that is to wit that seeing our life is short not in so good cace as a tree let vs put the cace it were so bicause that whē we be departed out of the world it seemeth that all is perished therfore it is good that God should chastize vs as long as we liue And to what end To call vs to repentance for after deathe there shall bee no more time And as for the reste lette vs not doubt as I haue touched afore but Iob was of opinion that it is good for men too bee visited of Gods hād although they shunne it But there are skoffers whiche alledge Iobs example for a shrowding sheete saying Beholde the holy men haue forgotten the hope of the resurruction they chafed against God cōplayned that God pressed them ouersore in somuche that they had no leysure too subdue their imperfections and why then shall not the lyke bee lawfull for vs But as I haue declared already although wee bee pacient in bearing of Gods chastyzementes and in induring them quietlye as wee ought to do yet fayle we not to be moued to haue oure fleshe too shewe it selfe somewhat rebellious in vs Therefore wee cannot come vntoo God too serue him but wee shall bee assayled and pricked on all sides But what for that VVee muste styll fighte according as the Apostle sayeth that wee shall get no victorye but by fyghting And the cheefe battell that wee haue to fighte is agaynste oure selues and agaynste oure owne vices and that is the thing wherein wee muste imploye oure whole force So then lette vs marke that whereas Iob speaketh heere of the lyfe of man as a persone withoute regarde of the resurrection to come hee rested not wholly vpon that poynte for hee had well foreseene what that was but meant to expresse the passion that he felt to the end that euery of vs should bethinke himselfe and not be caryed away when such temptations befall vs Moreouer if Iob were weakened after that sort let vs assure our selues that we shall be weakened much more Howbeit God whiche assisted him will do the like for vs also For his power is as inuincible to maynteyne vs at this daye as it was then Hee calleth vs too him at this daye euen of his owne goodnesse which is not abated that he shoulde not make vs to feele it as well as he made his seruants of old time to fele it And therfore when we see all things so cōfounded nowadayes in the world as we wote not what to say nor where to become let vs runne to our good God casting our eyes vpon oure Lorde Iesus Christ who will deliuer vs from all miseries from all the troubles that are at this day in this world VVell then do we feele our selues feeble weake Let vs looke vpon our Lord Iesus Christ who is the power of God his father Do we see our selues as good as already dead The fountaine of lyfe is come vnto vs forsomuch as God hath sent vs his only sonne And to what end Euen to draw vs out of the dungeons of death and to assure vs that beeing vnited vnto him we cā neuer be set beside the saluatiō that is prepared for vs Ye see thē that if we haue our eye settled vpon our Lord Iesus Christ we shall not fayle to thinke our selues safe as wel in the midds of death as of the troubles of this worlde bicause that by the meanes of him we be sure we shall come to the heauenly glory wherinto he is entered before vs when we haue finished the course whiche wee haue to runne which now is subiect to so many miseries But let vs fall downe before the presence of our good God with acknowledgement of our faultes praying him to make vs perceyue them better than we haue done and yet notwithstanding after such a sort as we may not become as folke forlorne but returne too the remedie desiring him to bee pitifull to vs and to shewe himselfe the same towardes vs which he hath bin towardes his in all times and furthermore that seeing it hath pleased him too bee at one with vs in the persone of our Lorde Iesus Christ and that our Lorde Iesus Christ hath giuen in his owne selfe vs so good a gage of his loue speciallye by the death and passion whiche he indured for our sakes hee suffer vs not to forget or too despize so greate a benefite but rather that wee may put oure whole truste in him and by that meanes be stirred vp to call vppon oure good God in all oure necessities and miseries That it may please him to graunte this grace not onely too vs but also to all people c. The .lv. Sermon which is the third vpon the .xiiij. Chapter 13 O that thou vvoldest hide me in the graue and that thou hadst shut me vp till thine anger vvere abated and that thou vvoldest set me a time vvherein to thinke vpon me 14 Shall the man that is dead liue agayne All the dayes of my battell I vvill vvayte till my chaunge come 15 O that thou vvoldest ansvvere me vvhen I call to thee O that thou vvoldest fauour the vvorke of thy handes THe Prophet Esay shewing howe horrible Gods wrath is and howe heauy too beare sayeth that such as feele it wold faine that the mountaines shoulde hide them and wishe that they myghte fall downe vpon their heads and our Lord Iesus Christ also hath vsed the selfe same words And that is done to shewe vs that we must not bee so dulheaded as we be For we know not what a thing it is to haue God against vs True it is that wee shall well ynough feele the mischeefe whē he persecuteth vs but that is not all nor the cheefe thing that wee haue too doo It standeth vs in hande to wey throughly what Gods wrath is And why so For when we vnderstand Gods hande then bethinke we our selues of our sinnes And therevpon wee bee abashed and perceyue full well that we muste needes perishe except God haue pitie vpon vs Howbeeit forasmuche as we shunne that feeling our Lorde exerciseth vs to make vs thoughly awake when he intendeth to shewe vs mercie Thus yee see what is to be gathered of Iobs woordes when he sayth O that thou woldest hide me in the graue For hee preferred death before his life in cace as it was And why Bicause he wold
vpon the racke And what kinde of thing is that sound whiche God sendeth them euen when al things are at rest when there is no noise at al to trouble them For yet neuerthelesse must this pursue them insomuch that they shall start and tremble at it according as we see in the example of Caine. Beholde Caine had no rest and yet who pursued him God had appointed no iudge to arreigne him neither had he any bodie to stande agaynst him Verely the bloud of Abell cried out for vengeance But as for men hee was sure ynough hee triumphed hee built a Citie after the name of his eldest sonne euery man stoode in awe of him and yet in the meane while he quaked like the leafe of a tree And wherof came that Euen of the secrete voyce of the voyce that was not herd with the eare but yet was the same a dreadful noise insomuch as although the wicked knowe not what it is that God sheweth them yet notwithstanding they cease not to be continually agast Nowe when we heare this let vs pray God to make vs heere also the sweete and amiable voyce whereby hee sendeth vs tidings of his fatherly goodnesse loue Thus ye see that the only remedie whereby we may bee deliuered of the sayde fearefulnesse and astonishment where with the wicked are dismayde is for vs to beseeche God to make vs heare the voyce of the Gospell where hee telleth vs that he receyueth vs louingly that he is our father that hee accepteth vs as rightuous for our Lorde Iesus Christs sake and that both in life and in death hee will alwayes holde vs in his hande VVhen this voice soundeth in our eares so as wee vnderstand it throughly we shall not be dismaide at these deafe and blinde scarings as the vnbeleeuers are but wee shall bee surely fenced against all the dismayings that can betide vs Therefore if we haue our recourse vnto God and he by his holy spirite giue vs the grace too rest vpon his promises let vs not doubt but he will stablish vs more and more in all the good things that hee shall haue giuen vs and so strengthen vs by his power that in all the terrours of this worlde we shall euermore stand stedfast vntill he haue taken vs into his eternall rest Nowe let vs cast our selues downe in the presence of our good God with acknowledgement of oure faultes praying him to make vs feele them too our dislyking of them and that in the meane time wee may not ceasse too trust that lyke as hee receyueth wretched sinners vnto mercie which is the thing wherein hee vttereth the richnesse of his gracious goodnesse so also it may please him to make vs partakers thereof and that therewithall it may please him also too continue that which hee hathe begonne in vs vntill he haue brought vs too the full and whole perfection ▪ And so let vs all say Almightie God oure heauenly father wee acknowledge and confesse according too the truth that wee bee not woorthie too lyft vppe our eyes too Heauen too present oure selues before thee nor to presume so farre as c. The .lx. Sermon which is the fourth vpon the .xv. Chapter 23 Hee vvill trotte vppe and dovvne for breade knovving that the time of darkenesse is in hys hand 24 Anguish amazeth him and ouercommeth him as a king that is prepared to battell 25 Bycause hee hath lift vp his hande agaynst God and strengthned himselfe agaynste the Almightie 26 He vvill leape vpon his necke and crush the strongest part of his shield 27 He hath couered his face vvith fat and fatted his bovvels 28 He hath inhabited the desert Cities and the ruinous houses that vvere falne dovvne 29 He shall not aduaunce himselfe his riches shall not continue neither shall there bee any remainder of them YEsterday I shewed you to howe many miseries and daungers our life is subiect insomuch that wee must alwayes needes tremble for feare if we seke not our rest in God knowing that he hath care of vs and will mainteine vs If this were not we should neuer be in quiet Moreouer whē we vouchsafe not too heare the voyce of peace whiche God prepareth and sendeth vs we must be scared by men And it is a iust punishment for the vnthankfulnesse of all such as receyue not so great a benefite for it is impossible that God should beare it Beholde how God sheweth vs that first hee is willing too forgiue vs our sinnes and that although we deserue to bee ouerwhelmed at his hand yet he desireth nothing but to be at one with vs by his mercie He addeth that he taketh vs intoo his protection and will be the keeper of our life Are wee not worthie to bee deliuered vnto Satan if we refuse this honour and priuiledge and not onely to be vexed by men but also too quake and be afrayd though no man pursue vs Then let vs learne to rest our selues vpon God and to sticke to the promises that he hath giuen vs to the end we may walke safely and quietly heere beneath in the middes of daungers And nowe Eliphas addeth that the wicked man shall trot vp and downe for bread knowing that the day of darkenesse is in his hande Some lay forth this sentence as if he sayde that God will impouerish the wicked howe great riches so euer they haue so as they must bee faine to beg True it is that that cursse is conteyned in the law and we heare also howe it is sayde in the Psalme that the rightuous is neuer forsaken nor his seede begge their breade but God nurrisheth those that are his in the tyme of dearth If God prouide in such wise for his faythfull ones as too succour them at their neede wee must not thinke it straunge that on the contrarie part hee plucketh his benefites out of the wicked mens handes bycause they be sotted on them and make Idols of them certenly we see that the riche folke of this worlde become hungerstaruen notwithstanding that they despise bothe God and men and beare themselues in hande that all is for them And this causeth God nowe and then to spoyle them and strip them in such wise as they are seene to go a begging notwithstanding that they had such abundance erewhile as they were readie too burst But in this place Eliphas ment to say more For he not onely speaketh of the need wherevnto they bee brought which despise God but he meeneth also that euen in the middes of their riches they shall still be full of care and no whitte better than poore folke but shall thinke with themselues Go to it may be that I shall want as wee see by experience For although God giue the vnbeleeuers all that euer they can wishe so as they haue their Garners and Cellers full and money wherewith to buy both corne and wine yea and although they haue prouision made for them yet are they afrayde that the earth shoulde faile
of god ne haue our eyes shet to the world ward in respect of any opinion that men can conceyue of vs or of any other thing that can be layde vpon vs Therefore without hauing respect of any such thing it behoueth vs to consider our selues in such cace as we are in before God and then shall we bee rightly meekened and not speake feynedly nor disguyze things knowing well that we can gaine nothing by so doing Marke that for one poynt And further let vs marke well this maner of speach which Iob vseth So long sayeth he as there shall be any winde or breath in me and so long as the spirite of God is in my nozethrilles For he speaketh not of his life as though he hilde it without the grace of god True it is that we may say it is a thing common ynough and no man will denie but we bee beholden too God for our breath and for all the liuelinesse that we haue but yet for all that howe many are there that acknowledge it in good earnest men liue here after so brutish a fashion as it might be sayde that they take themselues to be susteyned of themselues and of their owne power To bee short there are very few that know rightly what S. Paule meaneth by saying that we haue our life mouing and beeing in God there are verie fewe I say which know that And therefore let vs marke well how Iob sheweth vs here that hee was not caryed away as many men are who are so dazeled with their passions as they haue no more skill at all neyther know what they say True it is that vndiscrete woordes escaped him as wee haue seene and shall see hereafter but yet neuerthelesse hee alwayes hilde himselfe vpon the good foundation and although the buylding were not sutable to the same yet I say he hilde himselfe in the feare and awe of god And further lette vs marke well this circumstance that Iob speaketh not at his owne leysure and ease Yee see hee is in such afflictions as God seemeth to bee fully determined too destroy him vtterly and yet he honoreth him still for his life acknowledging him to bee the partie of whom hee hath his lyfe And I pray you what excuse shall wee haue if we bee not fully resolued thereof sith that God giueth vs releace too make vs mindefull of his grace or if wee do not acknowledge and confesse that our life and all that euer dependeth therevpon proceede of his grace and power Shall wee not bee the more vnexcusable As oft then as wee thinke vpon our life let vs remember that it behoueth vs to make the same confession that Iob maketh here namely that there is neyther blast nor breath in mee of myne owne power but it is God that hath giuen me euerywhit of it True it is that when Iob speaketh here of Gods spirite we must not imagin as the phantasticall sort do who thinke that the very substance of Gods spirite is in them for there is not a more abhominable heresie than that is And it behoueth vs alwayes too marke suche manner of speaches in the holy Scripture to the ende we fall not into such heresie as to say that Gods spirite is in vs as touching his verie substance For what a thing were that It should insue that Gods spirite were subiect to ignorance to chaunge and to mutabilitie yea and that he were defiled and steyned with our sinnes and vyces And yet neuerthelesse as I haue sayde it is a poynt that hath sore troubled the Christen Church like as the vnhappie Heretike that was punished here had a conceyte to say that mens soules were parttakers of the substance of the Godhead But that is a thing so horrible and agaynst nature as a man must needes be vtterly growne out of kinde ere he can come to it So then let vs marke that the speaking of Gods spirite here importeth not that the substance of him is in vs but it is ment of his breathing that is to say of that which he inspireth into vs by his power according as we see how the Sunne abydeth in the skie and yet the brightnesse of his beames doth in such wise come to vs as we inioy his light and heate But is that as much too say therefore that we holde the Sunne here beneath And in good sooth when as we see that the Sunne by his power which hee sheadeth downe hither cheereth the earth in such wise as it beareth frute and yeeldeth sustenance too the nourishment of men what shall the incomprehensible power do which is in God himselfe and in his spirit Cannot the same spread out it selfe euen vnto vs and yet notwithstanding we not haue any of his substance So then let vs marke well that the verie substance of Gods spirite is not in vs but his power is shed forth in such wise as we liue by it and are confirmed by meanes thereof knowing that it behoueth vs to holde our life of God according as it is he onely of whom we holde all things by the grace of his holy spirite VVherefore let vs consider that if wee ought to acknowledge gods grace in the things that concerne this present life much more ought wee to seeke in him the things that belong to the endlesse life as the thing whervnto he calleth vs shewing vs that we must alwayes labour thitherward till he haue deliuered vs from all the bandes and lets of this present life Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to bring vs so to his lure that when we know our sinnes we may alwayes giue him glorie and prayse not doubting but that if hee scourge vs the same is for our welfare and soulehealth And yet notwithstanding let vs learne too submit our selues so farre vnto him as wee may suffer our selues to be brought to nothing in our selues that we may be strengthened by his hande yea and that so strongly and mightily as we may bee able to withstand all temptations through the power and meane of our Lorde Iesus Christ so that both in life and death he may alwayes find vs obedient children according as hee sheweth himselfe a mercifull father towardes vs That it may please him to giue this grace not onely to vs but c. The .xcviij. Sermon which is the second vpon the .xxvij. Chapter 5 God forbid that I should iustifie you I vvill neuer giue ouer mine innocencie till till I die 6 I vvill keepe my rightuousnesse and not forsake it and my heart shall not vpbrayde mee vvith my dayes 7 Cursed be he that gainsayeth mee and vvicked be he that rizeth vp agaynst mee 8 For vvhat is the hope of the hypocrite vvhen he hath heaped vp and that God plucketh avvay his soule AFter that Iob had declared his minde concerning that which hee had sayde and shewed that hee had not blasphemed God but onely ment that the afflictions
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
they may be one as we are one 191. b 3. Actes 1. 18. IVdas purchased a field with the reward of iniquitie and hauing cast downe himself hedlong he brast a sunder in the midst 601. a 60. 689. b 10. 2. 22. VVhosoeuer shal cal on the name of the Lorde shall bee saued 356. b 52. 37. Now when they heard it they were pricked in their hearts and said vnto Peter and the other Apostles men and brethren vvhat shall we do 817. b 25. 3. 20. The time of our refreshing shall be when our Lord shal appeere to iudge the vvorld 421. b 58. 7. 5. God promised to giue to Abraham and his posteritie the lande of Canaan 7. b 32. 31. 32. VVhen Moyses sawe the Angell of the Lord he wondered at the sight and as he drewe neere too consider it the voyce of the Lorde came vnto him saying I am the god of thy fathers the God of Abraham and the God of Isaac and the God of Iacob Then Moyses trembled durst not behold it 77. b 60. 44. Our fathers had the tabernacles of witnesse 13. b 30. 9. 4. 6. Paule beeing cast to the grounde heard a voyce saying vnto him Saule Saule why persecutest thou me Hee then both trembling and a stoned sayde Lord what wilt thou that I do And the Lord sayde vnto him Arise and go into the Citie and it shall bee tolde thee what thou shalt doe and hee vvas three dayes vvithout sight and neyther eate nor drank â—14 b 36. 13. 22. I haue found Dauid a man after mine ovvne hart which vvil do all things that I wil. 371 a 32. 580. a 16 14. 16. God suffred the gentiles to walk in their ovvn ways 612. a 48 7. God left not him selfe without witnesse in that hee did good and gaue vs raine from heauen and fruit full seasons filling our heartes with foode and gladnesse 93 b 57. 1. 2. The faithfull which were at Listra and Iconium reported well of Timothie 618. b 40. 7. 27. That they might seeke the Lorde if so be they might haue groped after him and found him 733. b 40. 28. The Lorde is not farre from euerie one of vs for in him wee liue and moue and haue our being 148. b. 12. 31. 32. The time of ignorance God regarded not but nowe hee admonisheth all men euerie where to repente bycause hee hath ordeined a daye in the vvhich hee vvill iudge the worlde 612. a 48. 680. b 3. 18. 6. Your bloude be vpon your ovvne heade I am cleane 32. b 11. 23. 5. I knewe not brethren that he was the high Priest for it is vvritten Thou shalte not curse the Prince of the people 674. b 58. 28. 26. Goe too this people and say you heare with your eare and vnderstande not and in seeing you see and perceiue not 810. b 16. Romanes 1. 1. PAule a seruaunte of Iesus Christe called too bee an Apostle put apart to preache the Gospell of God. 220. a 6. 4. Christe was declared too bee the sonne of God touching the spirite of sanctification 370. b 7. 20. The inuisible things of God are seene in the creation of the world being considered in his workes to the entent that they shoulde bee without excuse 171. a 37. 612. a 60. 22. Bycause that when they knew God they glorified him not as God neyther vvere thankfull but became vayne in their imaginations and their foolishe heartes were blinded 93. b 38. 173. a 4. 235. a 5. 25. God forsaketh all those whiche turne his truth into a lye 436. a 22. 28. As the wicked regarded not to knowe God so God deliuered them vppe into a reprobate mynde 335. a 45. 354 a 43. 2. 4. Despisest thou the ryches of his goodnesse and patience and long suffering not knowing that he leadeth thee to repentance 182. b 20 416. b 45. 5. By the hardnesse of our harts we heape Gods wrath vpon vs. 397. b 22. 504 b 26. 669. a 10. 11. God hath no respecte of persons 673. a 23. 14. The gentles do by nature the things conteyned in the law for it is writte in their harts 612. b 5. 684. a 18 15. The conscience beareth witnesse of the lawe to all 176. a 50 16. God vvill iudge men according to the Gospell of men 628. b 16. 3. 4. God is true and euerie man a lier 655. a 38. 5. Is God vnrightuous when hee punisheth 151. b 20. 6. Else hovve shall God iudge the world 151. b 22. 8. And as wee are blamed and as some affirme that we say VVhy let vs do euil that good may come therof vvhose damnation is iust 216. a 49 9. VVe are all vnder sinne 607. b 36 10. There is none rightuous no not one 300. a 36. 18. The feare of God is not before our eyes 4 43. b 54. 19. That God may bee iust euerie mouth must be stopped and all the world coÌ„fesse it selfe culpable before God. 116. a 55. 175. b 20. 216. a 49. 274. b 39. 607. b 36. 61 4. a 4 4. 21. Nowe is the rightuousnesse of God manifest vvithout the law hauing vvitnesse of the lawe and of the prophetes 78. b 2. 23. VVee are all depriued of the glorie of God. 175. b 21. 176. a 49. 27. Man is iustified by faith vvithout the works of the Lawe 176. b 22. 4 13. The promise was not giuen to Abraham through the law or to his seede to wit too bee heire of the worlde but through the rightuousnesse of faith 27. a 55. 766. b 16. 17. God calleth those things which be not as though they were 156. b 23 18. Abraham aboue hope beleeued vnder hope that hee should bee the father of many nations according too that which was spoken too him so shall thy seede be 102. a 24. 472. b 1. 537. b 39. 5. 1. Beeing iustified by faith wee haue peace tovvarde God. 507. b 21. 552. b 23. 3. 4. 5. VVe reioyce in tribulatioÌ„s knowing that tribulations bringeth pacience and pacience experieÌ„ce experience hope And hope maketh not ashamed bicause the loue of God is shed abroad in our hearts by the holie ghost vvhich is giuen vnto vs. 106. a 22. 650. 47. 10. VVhen we were enemies wee vvere reconciled to God by the deth of Christ 597. b 52. 16. 17. VVee are seruantes to him whom we obey 300. b 23. 17 19. Ye haue bin the seruants of sinne 300. b 23. 20. VVhen we vvere the sernantes of sinne wee were free from rightuousnesse 412. b 50. 7. 9. I once was aliue vvithout the lavv but vvhen the commaundemeÌ„t came sin reuiued 188. b 58. 203. a 22. 10. The same commaundement vvhich was ordeined vntoo life was found to be vnto me death 188. b 58 14. I am sold vnder sinne 300. b 23. 19. I doe not the good which I vvould but the euill which I vvould not that do 1. 52 b 38. 663. b 20. 24. O wretched man that I am who shall deliuer me from the body of this death I thank
aire he wil much more feede the faithfull 776. a 53. Men must not despise the foode of their soules 550. b 32. There is in man a double feeling and conceyuing 535. a 44. Although men shut their eyes yet doth god make them to feele him in their consciences 736. a 30. To feele no grief or remorse of conscience is the extremest of al miseries 739. a 2. Flattery and Fattering The aptnesse of man to flatter himselfe in his sinnes 93. a 50. Mennes ouerweening in flattering themselues and the remedy there of 790. b. 30. VVe must not flatter our selues in our euill doings how faire colour soeuer we haue to alledge 792. a 30. He that flattereth himselfe renounceth God. 596. a 59. He that flattereth the wicked sheweth that he hath no trust in God. 479. b 54. The cursednesse of flattery 336. a. 21. Figures Figures themselues must cease yet the substance of them be reteined still 11. a 51. Fooles and Folie VVhat is ment by the woord foole 87. a 53. VVho are fooles 89. b 1. The foly of wise worldlings 521. b 53 Our first lesson in Gods schole is to become fooles 522. a 54. How we may iudge of fooles 89. b 8 Forbearing The reprobates gaine nothing by Gods long forbearing of them 690. a 5. Looke more in Sparing and Suffering Forget VVhat is ment by forgetting God. 159. b. 40. VVe must not forget our selues whē God spareth vs. 567. b. 53. VVe soone forget what so euer wee learne at a sermon or in the scripture 540. b 22. How God is said to forget vs. 281. b 31. Forgiue and Forgiuenesse It belongeth alonly to God to forgiue or to punish sinners 689. a 3. Gods free mercy is the cause and foundation of the forgiuenesse of our sinnes 647. b 40. 649. a 50. 689 a 28. b 31. Forgiuenes of sinnes commeth onely by the preaching of the Gospell 648. b 38. Gods forgiuing of our fins is as a raizing of vs vp from death 656. b 58 To what ende God forgiueth vs our sinnes 653. a 32. The way to escape Gods heauy hād is to seeke forgiuenesse of our sinnes 680. a 28. The opinion of Papistes concerning Gods forgiuing of sins 689. a 28. Frayelty Our frayelty is set foorth in the person of Iob. 135. a 42. God spareth vs because of our fraielty 140. a 20. Our fraielty must bee set before our eyes in our prayers 140. a 28. Our fraielty must bee mentioned in our praiers with humility 140. a 42. VVhy the Scripture telleth vs that God pitieth vs in respecte of our fraielty 140. a 53. In prayer to alledge our own fraielty and abiectnesse is acceptable to God. 267. b 11. Frendshippe No frendship but among the godly 8. b 1. Looke more in Brotherly Loue. Freewill VVhy the Papistes imagin a freewil 791. a 23. The papistes ground of freewill 224 b 32. 257. a 39. 684. b 48. The establishers for freewill and their reasons 253. b 25. 254. a 54. A briefe ouerthrowe of freewill 522. a 43. Frowardnesse Our vntowardnes and frowardnes make God rougher to vs than he would be 33. a 15. Funeralles Funeralles and Tombes that are ouer sumptuous are a kinde of resisting God and nature 33. b 27. Fight Mannes greatest fight is against him selfe and his own vices 279. b 53. G Gate VVhat is ment by Gate 90. b 58. VVhat is ment by falling downe i◠the Gate 90. b. 54. Generalnesse Generalnesse of sinne is no excuse of sinning 20. b. 1. 19. Giftes The Giftes of the minde and al sciences trades and handicraftes come of God and not of nature 619. a 18. To what ende GOD bestoweth his Giftes of grace vppon vs. 619. a 44. The Giftes which God giueth must be communicated to our neighboures 14. a 7. 373. a 50. 377. a 44. Gods Giftes ought not to serue too any vaine glory 373. b 55. The Giftes that God giueth vs must make vs the earnester in glorifiing God. 13. b 59. The despising of GODS Giftes in men redoundeth to the iniury of God himselfe 301. b 21. In Iobes time he that had excellent Giftes was reuerenced of the whole people 552. b 57. God doth and may iustly at his pleasure both giue and take away 33. a 60. VVee shall pay dearely for GODS Giftes if they be not bestowed as they ought to be 544. b 34. VVe must not bee proude of GODS Giftes in nature or otherwyse 797 a 33. It is a hard matter for a man not to abuse God his Giftes 568. a 46. The more Gods Giftes are the more are the afflictions and trialles of them that haue them 320. b 27. Glory and Glorify VVherein Gods Glory consisteth 235. b 47. God giueth vs cause to Glorifie and praise him euen in our troubles and afflictions how boisterous so euer he seeme to vs. 25. b. 10. VVe can not Glorify God in our aduersities except we be perswaded that they be for our Saluation welfare 699. b. 8. The meane to Glorifie God aright 630. a 27. God neuer ceaseth to giue vs cause to Glorifie him by dooing vs good 705. a 5. Men ought not to glory in their present greatnes 61. b 6. Of the Glory of this world 350. b. 44 God. VVhat is comprehended vnder the word God. 151. b. 28. God applyeth himselfe to vs after all fashions to the intent to winne vs 753. a. 37. God enuieth not any mannes vertuousnesse or weldoing 715. b 36. God neuer failith vs at our need 109. a. 21. God is not bound to vs but we wholy to him 27. a 23. 701. b 35. 803. a. 34. 804. a b. God is the fountaine of all equity right 151. a 11. God is not affectioned a◠men are 701. b 36. 703 a 30. 715. b. 14. God is not like vs neiger hath he any part of our nature in him 701. b 26. 702. b 32. 715. a 35. God is vnchaungeable and a true perfourmer of his promises 28. a 37. and 60. God is likened to earthly Princes 16 b. 31. God is openly shewed in the person of his Sonne 11. b 43. God is vnpartiall 716. b 42. God knoweth better what it is meet for vs thā we our selues do 30. a 5. God knoweth ourwayes and reckeneth our steppes 574. a 15. God knoweth what is meet for our triall without Sathans counsel 20 b 54. God laieth not more vppon vs than we be able to beare 25. b 20. God must haue the prayse of our worldly welfare and of all other thinges 22. b 60. 33 b 48. It is against Gods nature to deale roughly or to bee angry with vs. 726. a 40. God neuer reiecteth such as come vnto him vnfaynedly 156. b 32. God serueth his owne tourne by Sathan and the wicked and yet the euil remaineth still in them 24. b 50. 36. a 41. 37. b 25. 38. a 2. God and Sathan worke both in one act but yet to contrary endes 38. a 12. God neuer suffreth good men to perish 158. b. 12. GOD tourneth euill
by man we must not thinke all this to haue bene deuised as a tryfling toy by men but it was Gods will it shoulde bee so And wherefore for his meaning was to put men in remembrance that they are not worthie to approche vnto him VVhen wee come vnto God it behoueth vs to acknowledge our owne poorenesse and to be ashamed of it and to say Howe dare I preace before the maiestie of my God what fauour shall I find there Gods will is to haue this knowen in all ages and now although wee haue not the sayde Ceremonic of clenzing our selues yet it behoueth vs to haue the meaning of it in vs that is to wit that at all times and as oft as we come vnto God to make our prayers and petitions vnto him wee must acknowledge that we be vnworthie sauing that wee knowe the meane wherby he receyueth vs that is to wit to clēze our selues by beleeuing in our Lord Iesu Christ knowing that he is the onely wasshing whereby all our spottes may be made cleane VVill we then be acceptable vnto God It behoueth vs to attayne to it by the meanes of our Lorde Iesus Christ shrowding vs vnder the grace which he hath purchaced vs by his death and Pasion as who is the full perfection and accomplishment of the things that haue bene giuen forth in old time in figures and shadowes Therefore let vs caste our selues flat before the face of our good God with acknowledgmēt of our offences beseeching him to make vs know better what we haue lefte vndone and that as long as wee liue in this corruptible worlde we acknowledging our selues to bee wrapped in many sinnes may resist the temptations of our fleshe and buckie our selues to battell agaynste all things that may turne vs aside frō the obeying of our god And although we faile in diuerse sorts yet neuerthelesse let vs pray that we may walke in such soundnesse afore him as we may desire nothing but to dedicate our selues wholy vnto him and that it may please him to accept the seruice that wee offer vnto him in the name of our Lord Iesus Christ notwithstanding that it be vnperfect vntill such time as his glory shall shine fully in vs That it may please him to bestowe this benefite and grace not onely vpon vs but also vpon all people and Nations of the Earth c. The third Sermon vpon the first Chapter This Sermon is yet still vpon the text of the fifth verse which is set downe in the laste Sermon afore according also as it bath partly bene shewed alreadie I Began to tell you yesterdaye what is ment by this saying that Iob sanctified his children or commaunded them that euerye of them shoulde sanctifie himselfe For vnder the Lawe and before the Lawe when men offered sacrifizes it behoueth the offerers to bee clenzed before hande and that was to doe them to wit howe wee be not worthie to approche vnto God by reason of our vnclennesse and filthinesse If wee come vnto God such as wee bee of our selues wee deserue to bee shaken off and to be taken at his hand for stinking carions Therfore it standeth vs in hand to make our selues cleane And how may that be done The men of old time had certaine Ceremonies according as it was needefull that they should haue suche healpes before the cōming of our Lorde Iesu Christ by reason of the rawenesse of the tyme But nowe in these dayes we know how we ought to haue recourse to the preciouse bloud of Gods sonne which was shedde to washe vs withall Therefore if we meane to be receyued for cleane before God it behoueth vs to repayre to the bloude of our Lorde Iesus Christ And furthermore wee must also sighe for our sinnes For by this meanes are we to be clenzed namely by acknowledging the euill that is in vs which by and by causeth a sorinesse and hatred of ourselues for that wee haue bene so vnhappie as to displease god And thus we see why we haue no more the figures that were before the comming of our Lorde Iesus Christ and yet do keepe still the truth and substance of them VVhat is to bee done then at all times and as oft as we call vpon God Euery one of vs must haue an eye to his owne poorenesse and vnclennesse and be displeased with himselfe for it and therewithall also desire our Lorde Iesus Christ to washe vs and make vs cleane with his bloud so that we may appeare as if we were pure and cleane in the presence of God his father And this is to be done not onely one day in a weeke nor for some certayne tyme but continually all our life long and we must beare in mind how sainct Paule sayeth that our Lorde Iesu Christ was sacrifized as the true Easterlambe to the end that we shoulde still be coparteners of that sacrifyze specially as he sayeth in all purenesse He sayeth not that Christians ought to sanctifie themselues vnto God once a yeere but that they ought to continewe their holinesse all their lyfe through out VVherefore Bycause the sacrifize which Iesus Christ hath offered and whereof wee be made coparteners is euerlasting and the vertue thereof indureth for euer So then let vs euery morning and euening apply our indeuour to that which is shewed vs here that is to wit to sanctifie our selues vntill it please God to be so graciouse vnto vs as to dwell with vs for euer From the time that the lawe was published God specially cōmaunded the Iewes saying Sanctifie your selues for to morrow saieth Moyses the Lord will shew you his glorie But God is openly shewed vnto vs in the person of his sonne yea and that in such wise as we may behold him as it were face to face so the Gospel be preached for ther hath God discouered himselfe familiarly vnto vs Therefore it becommeth vs to haue the sayd affection and zel◠which I haue spoken of that is to wit that we be wholly and fully giuen vnto him forsaking all filthinesse that may hinder vs from the seruing and honouring of him But it foloweth that Iob offred sacrifyzes according to the number of his children VVe haue alreadie briefly shewed that although Iob feared least his children had offended God yet notwithstanding hee forbade them not to keepe companie stil togither bicause their so doing was a good thing but sought the remedie of the infirmities wherevnto men are inclined and subiect Moreouer it may be demaunded how it came to passe that Iob durst offer sacrifize seeing he was not instructed in the lawe specially for asmuch as it is very likely that he liued before Moyses was borne For the Sacrifyzes that mē offer vnto God without fayth deserue to be mislyked How then coulde Iob offer sacrifyze hauing not any assurance of Gods will VVe muste call agayne to minde that which hath bene touched in the first Lecture that is to wit that it was Gods will to haue alwaies some
heauinesse in him Saue onely that as I haue sayde alreadie his sorrowing was moderated as was conuenient and was not wicked nor sinfull of it selfe But all our passions are wicked bycause they bee wrapped in some sturdinesse agaynst God or in some dystrust or in some other outrage of the flesh If God send vs any good it is not euill don of vs to be glad of it and specially wee cannot yeeld him thankes but we must haue our harts at libertie too feele the good lucke that hee hathe sente vs But what Menne are alwayes so full of vanitie as they can neuer make themselues merry without offending of god As for example if God sende them ryches there goeth I wote not what a vaynglorye medled with them I cannot tell howe Or at leastwyse they call not vppon God with suche feruentnesse as they were woont to doo but become verye lazie and giue them selues ouer too that whiche they haue in hande Too bee short as fast as men purpose too make themselues merrie or too bee sad there will euermore bee some excesse and hardlye can they holde themselues from offending God bicause they haue not suche staye of themselues as were requisite but let themselues runne at randon And specially if the aduersitie bee great menne shall verie hardly scape too forgette themselues and too bee caried awaye according as it befalleth heere vntoo Iob when hee sayeth hee woulde fayne that his byrthdaye were quite wyped out of the yeare But did hee himselfe dispose the dayes of the yeare that hee shoulde desyre too chaunge Gods ordinaunce when our Lorde sheweth vs the modestie which wee ought too keepe in making of othes he sayth yee are not able too make one of the heares of youre heade whyte when it is blacke or blacke when it is white and howe sweare you then by your heade But here Iob passeth somewhat further For hee woulde plucke the starres out of the skie hee would set the whole worlde on fyre to burne vp the earth and he woulde haue the clowdes and the windes and all things else to mingle themselues togither at his desire Hereby wee see that when men are much pinched wyth aduersitie they ouershoote themselues in suche wyse as there remayneth no more modestie or any thing else in them but outrage Sith wee see this in Iob it behoueth vs to stande the more vppon our garde and to bee well aduised that our sorrowing in our afflictions bee after such a sort as in the meane whyle God be blissed in all that hee doth that wee prouoke him not to displeasnre no not euen by vnaduisednesse for it is certaine that Iob ment not too displease God willingly neyther was it his intent too dooe agaynst Gods minde but this befell him through vnaduisednesse For our passions are blinde wee haue no witte too discerne we wander without keeping eyther waye or pathe In so muche then as wee knowe our affections too bee so outrageous we haue so much the more neede too pray God too rule them for vs But by the way if wee compare Iob wyth those that blaspheme God with open mouth I pray you howe woorthie are suche men too bee condemned For Iob hauing serued God all the tyme of his lyfe is neuerthelesse set here as it were vppon a scaffolde by the spirite of God too the ende men might by him perceyue theyr owne wretchednesse and humble themselues and vnderstande that when the grace of God fayleth them they are in a forewardenesse too cast themselues into hell if they bee not hilde backe Seeing that Gods will was to exercyse Iob in suche sorte as too set him oute for a gazing stocke and too make him serue for an example and learning vntoo others what shall become of those that blaspheme God yea euen without cause For there are some that if any heart griefe happen to them so as they be troubled or if a man doo but styrre their choler yee shall see them teare Gods name a peeces and they thinke that it ought too serue them for excuse if they can say why then did he chafe mee If a man happen too doo them a little displeasure or if a flie chaunce to crosse before their eyes Iesus Christe and his death and his bloud and his fleshe and all that euer hee hath shall bee torne all too peeces As who woulde say that our Lorde Iesus Christ had taken mans flesh vppon him to bee made a Rayling stocke at those monsters handes which are not woorthie to liue vpon the earth And yet notwithstanding they will take it for theyr excuse too saye suche a man did anger mee Thou supposest that thou bendest thy selfe agaynst man and yet notwithstanding when thou bendest thee agaynst hym that hathe grieued thee the cace is so that God is offended by it But when they come too aduaunce themselues in that wise agaynst God seeme they not Monsters contrarie too nature Therefore lette vs take heede that wee so brydle our affections as Gods name bee not blasphemed by vs whereas it ought too bee praysed and blissed Marke this for one speciall poynt Furthermore wee see that in blaspheming of God men haue a certaine naturall Rhetorike and are so cunning in the art as there is no lacke in them God hathe giuen vs speache to the intent wee shoulde confesse him too bee good righteous and full of equitie in all respectes and caces and too the ende that in all oure talke our indeuer shoulde bee too speake of hym with all reuerence But when it commeth too the poynt that God shoulde bee honoured aboue all thinges wee speake so fayntlye of him that scarcely can a man wring a little woorde out of vs that shall bee well set But if men will go too blaspheming then yee shall see them as eloquent as may bee deuysed and there is not the man that maye not seeme too haue beene at schoole too learne fine Rhetorike Euen so is it here Iob did it not of set purpose as I haue sayde afore for he withhilde himselfe as muche as he was able and hee fought agaynst the temptation And yet notwithstanding we see howe his owne nature caried him awaye in suche wyse as hee coulde not holde hymselfe from this kinde of Rhetorike whiche is too too flowing For wheretoo else serueth his setting downe of so manye fashions of speache whiche hee heapeth vppe as it were intoo a little pyle For so muche then as wee see suche a vyce rooted in menne what haue wee too doo VVee muste pray God too open oure mouth and too giue vs the grace that all our woordes may tende too his honour And moreouer that he will restraine vs after suche a sorte as wee maye take good heede that wee speake not vntowardly and at aduenture when occasion is giuen to talke of his iudgementes and of the good that hee hath done vs and of the corrections that hee hathe sent vs and of suche other lyke things and that wee maye
benefites vpō vs according as Iob hath shewed heeretofore VVee see then howe this onely one consideration ought to asswage our sorrowes according as it is to bee seene that if men put suger or hony into a medicine that is ouer bitter it wyll alay it in suche sorte as the pacient may the better take it wheras otherwise it would go neere to choke him But there is yet a further matter in this namely that God sheweth vs the vse of his chastyzementes whiche hee sendeth vs whiche is not that hee meeneth to destroy vs so ofte as hee scourgeth vs but that it is for our profite and welfare and hee promiseth vs that if wee bee faythfull hee will not suffer vs to be racked out of measure but will supporte vs So then if wee bee afflicted there is no reason why wee shoulde take pritche agaynst God as though we founde nothing but rigour at his hande For wee bee so comforted in our afflictions as if our vnthankfulnesse letted vs not we myght reioyce and say Blissed be the name of God although hee sende vs not all our owne desires Thus muche for the firste poynte And nowe herewithall wee muste marke also the seconde article whiche I haue touched already which 〈◊〉 that although wee haue nothing but distresse although we bee hilde as it were vpon the racke and that wee haue nothing at all to comforte vs yet muste wee not bee hasty to take pritche agaynst God but wee muste rather call vpon him according as it is sayde let him that is sorrowfull pray Sainct Iames sheweth vs the meane whiche wee oughte to holde If wee bee merrie sayeth he let vs sing not after the maner of the worlde whiche ruffleth it and royetteth it without acknowledging that his goods come of God but in rendring prayse to God for our gladnesse And if wee bee in sorrowe and heauinesse let vs pray vnto God beseeching him to pitie vs and to abate his rigour Thus wee see that when the faythfull are at theyr wittes ende so as they can no further go yet muste they not rushe agaynste God and finde faulte with him neither muste they outrage as those do whiche are full of pryde and rebelliousnesse but rather let vs thinke thus Lorde I see my selfe to bee a wretched creature I knowe not where too become I woote not what to doo except thou receyue me to mercy and shewe thy selfe so pitifull towardes mee as to releeue me of my miserie which I can no longer beare Thus wee see that the children of God muste beare their aduersities paciētly although God chastize them roughly for a tyme And it is to be seene that although Iob had cōtinually minded the same lesson yet was hee not sufficiently armed to withstand temptations for he sayth here VVhy do the God giue light to suche as are of troubled mindes He remembred not that God had iust cause to keepe men in the middes of many miseries and that although their state bee wretched here belowe yet is God righteous still and that albeit he punishe vs and keepe vs occupied many wayes yet it becommeth not vs to holde plea with him vnder colour that he holdeth vs here against our will and that we be shutte vp in prison while wee bee in this lyfe neither must we conceyue any displeasure for all that Iob did not sufficiently consider this Nowe if suche a persone as Iob was happened to ouershoote himselfe and to kicke agaynste God for want of hauing the sayde regarde that I haue spoken of muche more muste wee set our mindes vpon the sayde two poyntes that is to wit that we beare in remembrance that God neuer forsaketh vs and therefore that wee may not bee ouersorowfull when God sendeth vs any aduersities bycause wee bee sure that his chastizing of vs is after such a sorte as therewithall hee releeueth our greefe at leastwise if it be not long of our selues and of our owne vnthankfulnesse And secondly that whē wee bee distressed that wee can no more God calleth and allureth vs friendly vnto him yea I say hee prouoketh vs to resorte vnto prayer as often as wee bee as it were vtterly stripped out of all that wee haue Lo heere the true remedy which is to call vpon our good God to haue pitie vpon vs and not to suffer vs to bee so dismayde as to say I wote not what to do and it is to no purpose to go vnto god Let vs keepe our selues from suche incombrance perswade our selues that wee shall alwayes be sure to fare well if wee call vpon God who will bee alwayes mercifull to vs euen in the middest of our afflictions VVhen wee haue these two poynts well settled in our remembrāce we shall no more say VVherefore is it that God holdeth those heere whiche are in sorrowe of minde For wee see wherefore hee doeth it There is greate reason why God shoulde chastyze men For how greate are our sinnes the number of them is infinite Agayne if wee looke vpon our lustes there is also a very bottomlesse gulfe whiche hath neede to bee mended God therefore muste mortifie vs Furthermore if wee consider howe muche wee bee gyuen too the worlde wee shall finde that our afflictions had neede too bee plucked from it by Gods chastyzementes Moreouer howe greate is our pryde and presumptuousnesse And therefore muste God needes humble vs Besides all this howe colde are wee to craue his helpe and therefore hee muste bee fayne too inforce vs too it Finally ought not our fayth to bee tryed and made knowen Then see wee not reasons inowe why God holdeth vs heere and will haue vs to bee miserable so as there is nothing but payne trouble torment and anguishe in all our whole lyfe Is there not sufficient reason why God shoulde do this Marke heere a speciall poynte And sithe that hee continually calleth vs vnto him and maketh vs free passage vnto him and that wee haue suche a remedie in our miseries may wee not holde our selues well apayed VVee see howe wee oughte too bee armed and fenced agaynste the sayde temptations whiche reygned ouermuche in Iob howebeit that hee was not vtterly ouercome of it For when Iob speaketh heere of suche as desire the graue and whiche willingly dyg for it as for some hidden treasure longing to dye and cannot hee putteth him selfe in the same ranke as wee shall see by the sequele wherin he confirmeth his owne infirmitie and vice For it is not lawfull for the faythfull to mislyke their owne lyfe and to wishe so for death True it is that wee may wishe for death in one respect whiche is in consideration that wee bee hilde here in suche bondage of sinne as wee can not serue God so freely as were to bee wished bycause we are ouerfraught with vices In respect here of it is certaine that we may sigh and desire God to take vs quickly out of the worlde But as is sayde afore it may not bee for that we
could they inioy it for euer if God should not cōtinue the sayd grace which he hath put into them And like as wee speake of lyfe so must wee speake of righteousnesse also The Aungels are not stedfast further foorth than God holdeth them vp by his hād Rightly are they called Principalities powers but that is bicause God executeth his power by them and guideth them To bee shorte the Angels haue nothing in thēselues whereof to make their boast For all the power and stedfastnesse which they haue they holde it of God and are so much the more indetted to him for it As touching that which followeth namely that God findeth or putteth for the Hebrew worde importeth that God putteth follie or vanitie it implyeth not that the vanity which is in the Angelles commeth of God but the meening of it is that hee putteth it to them or chargeth them with it by his iudgement that is to say that as a iudge he giueth sentence that there is folly vanitie that is to say that there is faultinesse in the Angelles yea that they could not stande before him if he would deale rigorously with them Verily this seemeth straunge to suche as are not exercised in the holy scripture But if wee wiste what the righteousnesse of God is wee should not marueyle that the Angels themselues are found to be faultie if he should cōpare them with himselfe For we must alwayes come back to this poynt that the good things that are in all creatures are small in estimation of that whiche is in God which is vtterly infinite Therefore we must alwaies put a difference betweene the one the other VVe see the Angels haue wonderfull power vertues specially in respect of vs for notwithstanding that the Angels abide in the degree of creatures yet may wee well glorifie thē But when we come to God the greatnesse of him muste swallowe vp all the reste in likewise as wee see howe the Sūne darkneth all the Starres of the Skie And what is the Sunne He is a planet as well as the rest and yet neuerthelesse bicause God hath graunted that creature to haue more brightnesse than the other Starres all of them must needes he ouershadowed so as no Starre cā be pereeyued when the Sunne hath his full power And what will bee done thē whē God himselfe cōmeth foorth As the Prophet Esay sayth there shall be neither Sunne nor Moone any more but the brightnesse of God shall be suche as it shall be seene knowne ouer all VVhen Esay speaketh of Gods kingdome he sheweth that all things muste bee done away nothing be glorified but onely god Seeing it is so let vs referre it also to that which is spoken here that is to wit that God findeth lacke in his Angelles although they bee his seruantes And yet this is no let but that the seruice which the Angels do vnto God is perfect according to the perfection that can be in creatures likewise as in that respect when in praying wee desire God that his will may be done on earth as it is in heauen wee witnesse that there is no vntowardnesse in the obedience which the Angels yeeld vnto him but that he reigneth in thē after such a peaceable maner as they be wholly conformable to his will. But we must alwaies beare in minde that which I haue touched that as long as we go no further but to the degree state of creatures there shall be a perfection in the Angels verily such perfectiō as may be in creatures But come we once vnto God the sayd perfection is as it were swallowed vp like as the Starres appeere not any any more when the Sunne giues his light Furthermore it behoueth vs to marke well how S. Paule sayeth that Iesus Christ is come to gather togither the things that are in heauen and earth And therby he sheweth that the Angelles haue their stedfastnesse in the grace of our Lord Iesus Christ forsomuch as hee is the mediator betwene God and his creatures True it is that Iesus Christ redemed not the Angels for they needed not to be raunsomed frō death whervnto they were not yet falne but yet was he their mediator And how so to the intent to ioyne thē vnto God in al perfectiō afterward to mainteyne thē by his grace that they may bee preserued from falling Nowe seeing that God findeth faultinesse in his Angels that is to say that they haue no stedfastnesse in them further thā they be mainteyned frō aboue what is to be thought of vs VVe must bee faine to come to that which Eliphas addeth Are mē of such glory yea or of such power as the Angels of heauen Let their cace be cōsidered For how were we created we dwell in corruptible transitorie lodgings Brag wee as much as wee list yet is there nothing but vanitie in vs that is to say our bodies are but dust poulder and all muste go into corruption Thē seeing that wee dwell in houses of Clay will we be excellenter than those that dwell in the glorie of God and beholde his face alreadie The Angelles beeing not subiect to any of the chaunges turnings of this world dwell alreadie in the heauenly immortality And we find by experience that our lyfe is no better than a blast and we looke to be dispatched out of this worlde euery minute of an houre Sith the cace standeth so how commes it to passe that we presume so of our selues To be short there is no stedfastnesse in men which doth not slip and vanishe away by by Thē if the case stāde betwene God and vs let vs learne to haue good regard to the one side that is to wit vnto god True it is that we vnderstād not his mighty power as apperteineth but the Angels which are now much neerer to him thā we be which behold his face haue no such perfection but that some fault may be found in them if hee list to examine them with rigor VVhat shall become of vs then if we consider our owne weaknesse what shal become of our vertues if we would cōpare thē with the Angels which are so noble excellēt creatures Thus we see what we haue to remēber in this sentēce For the residue cānot be declared at this present Now let vs fall down before the face of our good God with acknowledgement of our faultes praying him so to dispose vs to the receyuing of his worde as wee may not come to it heedlesly as the things that we heare may run in at the one care and out at the other but that wee may beare them away and imprint thē throughly in our harts to make vs chaunge our wicked affectiōs to renounce our selues that being quite ridde of all vaine trust in our selues wee may desire nothing but to worship the greate God to yeeld him the prayse that he deserueth specially for the inestimable grace that he giueth vs in
our lord Iesus Christ and for the loue that hee hath shewed vs in him in that he spared him not but deliuered him to death for vs that he may make vs so to feele the frute effectualnesse which he hath purchased vs by his death passion as in the ende we may bee receyued as righteous and giltlesse by God his father That it may please him to graunt this grace not onely vnto vs but also c. The seuententh Sermon which is the fourth vpon the fourth Chapter and the firste vpon the fift Chapter This Sermon conteyneth still the exposition of the xviij and xix verses of the fourth Chapter and then as followeth 20 From morning to Euening they bee destroyed and bicause no man setteth his minde vpon it they perish for euer 21 Doth not their excellencie go avvay vvith them they shall perishe but not in vvisedome Nowe followeth the fifte Chapter 1 CAll novv if there be any to aunsvvere thee and consider any one of the Sainctes 2 Doubtlesse Anger sleaeth the foole and enuie killeth the vvitlesse person WE haue seene already wherevnto this talketendeth that is to witte to humble men bycause they be farre from the perfection of the Angels And sith the case stādeth so that if God listeth to iudge his Angelles with rigor hee shoulde finde sault ynough in thē what thē should become of thē which are so vnable to say any thing for themselues as they haue nothing in thē but vanity Neuertheles it might seeme that that which is rehersed here was not sufficiēt to proue the intent of Eliphas For albeit that mē be feeble and albeit that their life be nothing yet doth it not therfore follow that they bee either sinners or faultie before god For they be seueral things to say our life is trāsitory vanisheth away euery minute of an houre to say that God may cōdemne vs But if all things be well cōsidered the reasons that are here alleaged are fitte for the purpose For the case stādeth not simply vpō mens frailtie as in respect of their bodies but vpō theyr dwelling here in this corruptible flesh that they be so earthly as they thinke not on themselues although they haue death cōtinually before their eies Also wee must marke the comparison in such maner forme as it is set down here betweene the Angels mortall men VVe see the Angels are nere vnto God and beholde his glory are wholy giuen to his seruice yet for all that there is no stedfastnesse in thē further than they be vphilde by the grace of God They might fade and vanish away of thēselues were it not that God of his meere goodnesse mainteyned them But now let vs come to men VVhere dwell they They bee farre inough off frō the said heauēly glory they are here in the sayd transitory lodging for what else are our bodies Thē are we to speake properly in our graues For our bodies are prisons as darke to hinder vs from the beholding of God as if wee were alreadie vnder the earth VVhat is our foundation duste and yet wee consider our selues neuer the more how that wee continually go into decay and that death threatneth vs incessantly we consider not this a whitte Therefore wee neede not too woonder though there be nothing else but infirmitie in men seeing that the Angels whiche are so neere vnto God haue not so exquisite a perfection but that God maye condemne them if he list to enter into iudgement with them Now we see that the argumēt whiche Eliphas vseth here is very fit and agreing to his purpose But nowe remayneth to wey the words that are touched here that we may aduatage our selues by them Truely when any man speaketh to vs of the shortnesse of our life we thinke it to be but a nedelesse talk for who is he that knowes it not But it is not for nought that God speaketh so oft of it and putteth vs in remembrance of it For had we throughly conceyued what our life is it is certayne that firste wee woulde not bee so worldly as wee bee neyther woulde oure thoughts bee so blockishe as they bee And secondly we would haue regarde of the heauenly kingdome and rest our selues wholly thervpon But we despise the heauenly life and are so intangled heere as wee cannot be drawne hence It foloweth then that none of vs knowe what the thing is which euery of vs confesseth that is to say that our life is but as a shadow that passeth away that a mā is but like a floure or a greene herbe which incontinently is cut downe and withereth To be short although the prouerbs that import the ouershortnesse of this worldly life haue alwayes bene rife ynough yet still are yet do they not peerce to the harts of vs And here wee see why we be warned to thinke vpon it the better Surely if wee could recken our yeares as Moyses speaketh of thē in the xc Psalme certesse we should be taught as well to thinke vpon death as also to tend to the marke that God calles vs to But what we wote not how to count thē vpon our fingers For behold our childhod is such that they which are in it differ little or nothing from brute beastes sauing that there is more incōbrance trouble with them but as for vnderstanding or reason there is small or none in little ones And certesse draw we once neere mās estate our lustes are so ouerboyling as we cānot be bridled Are we come to mans estate It passeth away out of hand anon old age attacheth vs so as there remaineth nothing to vs but to be weery of our life to put other folkes to trouble payne Now then if we wist how to recken the race of our life vpon our fingers certeynly wee shoulde not be such dullards as wee bee And therefore let vs not thinke wee lose our time when we set our mindes vpon this lesson that is to witte to knowe that our life is nothing and that a hundred thousand deathes manace vs in the cheefe lustinesse that we haue here below VVhē any of our kinsfolke or friends depart or if we see any Corse go to buriall we haue the wit to say And what is mans life If there be any greate death in a Towne or in a Coūtrey wee bee yet more mooued But all this is forgotten with vs by and by Therefore haue wee neede to exercise our selues in this doctrine all the tyme of oure life And thus wee see why the Scripture speaketh so vnto vs As concerning the present text it is sayd first of all That men dwell in houses of Clay and that their foundation is but duste That is to say if wee consider this present life by it selfe wherein cōsisteth it In beeing inclosed within lodgings that tende but to corruption And what else are those but our bodies Behold then what our stedfastnesse is that is to witte that
God sith he chalengeth it as his office to saue those that are in such distresse as they are able too indure no more True it is that God can giue his seruaunts such prosperitie as they shall neuer be disquieted but he hath rightfull reason to moue him not to doe it For wee see the pryde that is in mans nature and although it appeare not fully yet is the seede of it hidden there God therefore must remedie it and the meane thereof is to tame vs by affliction Surely wee shall see diuers that will suffer many aduersities and yet for all that bee neuer the more humbled For like as a restie iade will suffer himselfe to bee beaten and his bellye to bee ripte rather than hee will obey so is it with them that are stubborne too the vttermost But when it pleaseth God too tame men he maketh the afflictions to bee of force whiche hee sendeth too them so as they serue for medicines too purge them of the sayde pryde and presumptuousnesse whereout of they could not otherwise drawe themselues VVee see then howe it is not without cause that God dothe so exercise his children as euen too suffer them too bee despized too the worldwarde and too bee scorned and too bee quite and cleane without authoritie or credite and to bee shorte too seeme too bee vtterly forsaken of him VVhy then doth hee so Bycause they haue neede to bee in such aschole VVherefore sendeth hee them so many aduersities that they are fayne to sighe and grone and wote not on whiche side too turne them It is too make them too call vpon him and too flee vnto him for refuge VVee see then howe that by these afflictions wee bee taught first to knowe ourselues that we presume not any thing of our selues nor bee puffed vp with pryde and statelynesse and secondly not too take too muche pleasure in oure owne lustes but rather too forsake all worldly thinges and finally to call vpon God whiche is the principallest pointe of all For as long as men bee at their ease although they dare not say that they can goe beyond God yet by their doings they shewe themselues so sotted as they haue no minde too call vpon God nor to commende them selues vnto him Yee see then why God suffreth his seruauntes to bee afflicted in suche wise yea euen as to bee pinched with anguishe of hearte that they wote not where to become any more Therefore let vs beare this doctrine well in mynde considering â—hat it is so muche for our profite and furthermore aboue all let vs aduise oure selues too practize it at oure neede VVhensoeuer wee shall bee oppressed by men and when it shall seeme that wee must needes perishe seeing it is declared heere howe it is Gods office to lifte vppe them that are so oppressed and to recomforte them that are so in sorrowe let vs not doubte but hee will performe his promise for hee hath not forgotten his nature wee shal certeinely finde that hee will shewe himselfe to bee the same which hee was at the beginning And heere wee see also wherefore hee abaceth suche as are aduaunced too some dignitie or honour VVhen some man beholdeth suche backtumblings he thinkes it to bee but the wheele of fortune the wicked sorte grudge that God shoulde play so with men as with a ball but this happeneth by reason of the vnthankfulnesse of suche as are in hyghe estate For they forget from whence their welfare commeth and therevpon they bee so sotted with their greatnesse that they wexe stoute againste God and dyuers wayes fall too outrage and therefore God is fayne too abate suche manner of pryde And so wee see the cause that maketh God too pull downe those whome hee had exalted afore namely I say bycause they can not keepe themselues within the boundes of modestie nor giue the glorie vnto God nor know what they are of themselues and contrariwyse the honour that God hathe doone vnto them but forget themselues and aduaunce themselues without measure And therefore God is fayne to shewe them howe â—bey bee nothing and that they doe but beguyle them selues by their pryde And therefore let them that are aduaunced too hyghe estate beware that they walke in the feare of God and in carefulnesse Moreouer suche as are bace and despyzed haue inough wherewith too comforte themselues as I haue sayde in that they haue this promise that it belongeth too God too giue helpe to suche as are in distresse Lo what wee haue to marke And although this bee not done alwayes apparantly to the eye yet notwithstanding suche as are sorrowfull at the heart aright that is to saye whiche are so caste downe as they flee vnto God and seeke no reliefe but at his hande shall feele the operation of his doctrine And certesse all of vs in generall doe finde by experience that God lifteth vp them that are despyzed for what are wee by nature In what plight dothe God finde vs when hee adopteth vs to bee his children are wee not plunged in all filthynesse and infection And not onely so but also he is fayne to drawe vs out of the gulfe of Hell. By reason whereof it may well bee sayde that doubtlesse of nature wee bee cursed caytifes we bring nothing with vs but the image of deathe there is nothing in vs but sinne and specially as it is sayde in Ezechiell wee bee lyke a chylde that is newely come out of the wombe of his mother yea euen of a mother that is full of corruption insomuche as besides the other myseries wherein hee is wrapped he hath also all maner of filthinesse gore bloud and all maner of vncleannesse as the Prophete speaketh there VVee see then what our state is till God haue made vs cleane And so seeing that euerie one of vs alreadie knoweth in him selfe and in his owne behalfe howe God hath exalted vs calling vs to the hope of the kingdome of heauen and of eternall lyfe yea and that he hath plucked vs euen out of the bottomlesse pit of death and clenzed vs from our so stinking filthinesse haue wee not cause too hope for the like heereafter And therefore aboue all things when wee bee in suche distresse as wee can beare no more let vs then put vp our sute vnto him that it maye please him too succour vs and too haue pitie of vs VVee see then howe God regardeth suche as bee as it were the ofcastes of the worlde too the ende too succour them For it followeth immediatly that hee breaketh the determinations of the wicked too the ende that their handes shoulde not accomplyshe anye of their enterprises VVee see here yet one comfort more whiche it behoueth vs to marke well that wee may bee pacient in this world notwithstanding that our enemies assayle vs on all sides True it is that God spareth vs sometimes and that hee sheweth not open warre againste vs and that the wicked haue not alwayrs the power too persecute vs
world howe too vtter the loue that he beareth vs nor his great goodnesse towardes vs better than by giuing vs issue Finally it is sayde that the faithfull man shall be gathered into his graue as a stacke of corne is gathered togither in due time and layde into the Berne and also that a man shall come thither in abundance that is to say hee shall haue liued his fill Heere Eliphas meant to say that God wyll preserue hys seruantes from violent death and guyde them after suche sorte in this worlde that when soeuer they must depart it shall be as if a man gathered corne in haruest time And it is better that corne shoulde bee layde intoo a Berne than that it shoulde perishe in the fieldes for what were it too leaue corne standing in the fielde after that it is dead ripe â–ª The graynes must needes shedde and come to naught the birdes will eate some of it and the reste of it muste rotte and be troden intoo the dirte But if it bee gathered intoo the Berne a man may applye it too good vse So then Eliphas promiseth that after that God hath made the faithfull too bring foorth fruite in the world they shall come too full rypenesse and he will gather them vp too himselfe as menne gather corne True it is that hee doth not thus alwayes for wee see sometimes how God suffereth his seruantes too fall into violent death and that he plucketh them out of this worlde in the floure of their age yea and euen in their infancie VVee see that Cain came to greate yeeres of age and Abell was raught away by the sworde How is it meant then that God will preserue his faithfull ones euen till they bee full rype as if a man shoulde gather corne into a Berne wee must marke first of all that when the holy Scripture speaketh of these worldly blissinges it intendeth that it falleth out so commonly and not that it falleth out so continually Furthermore wee muste make comparison betweene the greater benefyte and the lesser VVhen God suffereth his children too bee taken out of the worlde betymes â–ª it is for their profyte For God prouideth better for the faithfull man when hee calleth him to him at the age of twentie of thirtie yeeres than when hee letteth him liue till threescore And specially when wee see the worlde flowing out intoo suche corruption that all is confounded nowe a dayes I praye you ought wee not too esteeme them more happie in that God hath drawen them away too himselfe than if they had longer time too languishe heere It were a miracle if menne coulde continue heere and come al to olde age For wee see what snares Satan layeth for vs and howe it is right harde to walke through so many outrages Therefore if God pull away his children quickly lette vs bee sure that he dooth it for their greater benefite And specially wee haue herevppon too vnderstand that although they bee bereft of this blissing whyche is small in respect of that which God wyll gyue them yet dothe he not ceasse too loue and fauoure them by suffering them too fall so into speedie death lyke as those that are persecuted by tyrantes haue a moste precious deathe For they offer vp a sacrifize whyche is moste acceptable too God and it is an offering of sweete sauour when hee seeth hys woorde sealed vp with the bloud of Martyrs So then when wee compare the lesse with the greater wee shall finde that this promisse of feeling continually the sayde blissing of God in sending them to their graâ—e as corne that is gathered in his due time is not in vayne towardes the faithfull For how soeuer the world go he rypeneth them continually If a faythfull man die at the age of thirtie yeeres what doth he It seemeth not that he is greatly sorie for it hee maketh no great struggeling against it as wee see the vnbeleeuers do yea when they bee euen as stale as earth as the Prouerbe sayeth Beholde a despizer of God and a worldling whych neuer thought vppon death and when it commeth too the poynte that God will pinche him in good earnest it will make him grinde his teethe and frette with hymselfe weening too withstande death and saying Can I not prolong my lyfe one yeere longer He takes hymselfe too bee a peece of greene woode that crackleth on all sides Contrariwise when a faythfull persone dieth although he indure muche yet hee betaketh hymselfe vntoo God and comforteth hymselfe in hym and although there bee striuing seene in his body yet hath hee his mynde quiet and he desireth nothing but too frame himselfe too Gods good will choozing rather too dye when God calleth him than too liue heere To be shorte he desireth nothing but too obey his good heauenly father VVe see then howe God dothe alwayes rypen hys seruants before he call them out of the worlde so as they bee fully satisfyed when they come too their graues and hee that bringeth but twentie yeeres too his graue is more rype than another that shall bring as ye would say a million of yeeres with him according as we see how the vnbeleeuers do fret and chafe themselues against God when he calleth them so as they bee neuer rype nor olde ynough So then let vs marke that God bereeueth not his children of the thing that hee promiseth them in this texte that is to witte that how soeuer the worlde go they shall come to their graue lyke corne that is through ripe and meete to be applyed to good vse And therefore let euery one of vs bee contented when God hath giuen him the grace to liue in this worlde seeing we haue recorde in our consciences that we be verely his and that hee will drawe vs to himselfe And although it please him to keepe vs in this worlde for a time to exercise vs with many afflictions and miseries yet let vs not ceasse to taste continually of his goodnesse which he maketh vs too feele so many wayes and whereof we shall haue full fruition after this present lyfe when hee shal haue called vs to the eternall rest which he hath prepared for vs and which is purchased for vs by the death and passion of our Lorde Iesus Christ And let vs fall downe in the presence of our good God with acknowledgement of oure faultes praying him too giue vs the grace that in walking through so many daungers wee may knowe howe oure sinnes are the cause of it and that wee haue neede too bee so beaten and chastized at his hande And therewithall let vs pray him too graunt vs the grace that the corrections which hee sendeth vs maye not bee vnprofitable too vs but that we may through them learne too feare his iustice so as we may bee the earnester too call vpon him in our necessities And also that he will giue vs the grace to walke togither in one right brotherhoode and thereby shewe howe wee be rightly his children
14 Hee that is afflicted ought to haue a good turne of his friende but men haue forsaken the feare of the almightie God. WEe haue too goe forwarde with the matter that I began alreadie which is that Iob tormenteth him selfe heere not for the miserie which hee indureth in his bodie but bycause God hilde him as a poore condemned person and bycause hee dealeth as a iudge with him and is altogither against him Ye see then wherefore Iob is more greeued than for all the rest that hee coulde suffer That is to wit bycause he feeleth Gods hande heauie vppon him as Dauid speaketh in the two and thirtie Psalme And let vs marke this well alwayes For otherwise we shall not knowe to what purpose hee sayeth I woulde I were deade I would God woulde kill mee I would I were cut off from the world for then shoulde I haue some ease and I shoulde bee no more so sore pressed And coulde there befall him any worse thing than death specially than a death of Gods sending wherein he should knowe that God woulde vtterly ouerwhelme him And were not that the extremest of all miseries and yet for all that hee sayth that if God woulde dispatch him at one blowe he could well beare it but to linger pyning as hee doth and too bee pressed so long a while hee sayth it is impossible for him too keepe measure for it is all one as if hee were hilde in a burning fire Then let vs marke well this diuersitie whiche is betweene a man that is ouerwhelmed at the first stroke and another whom God holdeth as it were vpon the Rack whom he scourgeth a long while without giuing hym any respite and which is not releeued in his miserie but must be faine to abyde it out continually Let vs nowe come to the ripping vp of the cace that Iob pleadeth here First hee sheweth that his cheefe desire shoulde be to die and to be cut off True it is as I haue touched heeretofore that Gods children may well wishe death howbeit to an other ende and for an other respect than hee doth heere like as all of vs must with S. Paule desire to be let looce from the bondage of sinne wherin we be hilde prisoners Saint Paule is not mooued there with any temptations of the fleshe but rather the desire that hee hath to imploy himselfe in Gods seruice without let driueth him too wishe that he might passe out of the prison of his bodie VVhy so For so long as wee bee in this worlde we must alwayes be wrapped in many miseries and wee ceasse not too offende God beeing so weake as wee bee Saint Paule then is sorie that hee must liue so long in offending God and this kinde of desire is good and holy and proceedeth of the holy Ghost But there are verie fewe that desire too go out of the worlde in this respect For so long as we bee at our ease we care not a whit what vyces and imperfections we haue nor to be so forwarde in seruing God as were requisite this geere toucheth vs not a whit VVhat then If there betide vs any trouble if we fall into any disease if matters fal not out as we would haue them then wee wish our selues out of the worlde and there is none other talke but of oure wearinesse in despizing of oure lyfe Yee see then what Iobs wishing was It was not chiefly bycause hee knewe what his state was but bicause the miserie that hee felt did nippe him therefore hee was desirous too haue his request at Gods hande For he not onely desireth it in his hart but also addresseth himselfe to God too make sute for it And this is yet another mischiefe that a man wisshing death as Iob doth heere shall bee as ye woulde say shet vp and shrunke into himselfe so as he shall not dare present himselfe vnto God to pray for it though it so be that he haue cōmitted a great offence before For we must not presume to hide our selues nor to haue any backe nookes wherein to make wisshes that are wicked and reiected of god But yet when a man shall come so farre forth as to make such request vnto God no doubt but he sinneth double VVhy so For it is an ouergreat rashnesse for vs to come to vnhallow the name of god How is it then that wee must pray VVhat rule must we obserue in that behalfe That we request nothing which is not agreeable too hys wil according as S. Iohn speaketh in his Canonical Epistle And verely our Lorde Iesus Christ sheweth full well that we must keepe the sayd modestie when he setteth downe this petition That Gods will be done Ye see then how Iob vnhalloweth the name of God when he dareth make such and so excessiue a request Nowe then for the first poynt whereas it is lawfull for men too wishe that God woulde deliuer them quickly out of this mortall bodie when their life is besieged here with so many wantes and miseries it is not by reason of the troubles that we must indure here but bicause we are alwayes subiect to many vices Marke this for a speciall poynt Let vs marke further that when God afflicteth vs and that there happen things that are sowre to vs we must not wish death therfore but rather wee must buckle our selues to the combate sith that the will of God is so Thirdly when we desire too bee set free from this bondage of sinne and that God shoulde breake the bondes that holde vs as nowe Let men do it measurably so as we may be readie to bee humbled as muche as shall please him And although it greeue vs and that we sighe bicause wee cannot giue our selues wholly to do what God commaundeth wee must first haue this cōsideration to say VVell Lord if it be thy will that I beeing a poore sinner and hauing vices continually lurking in me shoulde serue thee graunt mee the grace too acknowledge my faultes that I may sigh before thee to craue pardon for them at thy hande Beholde say I the measure which it behoueth vs to keepe Furthermore let vs learne by the example of Iob that when wee come before God it is not for vs too bring thither oure owne desires and our owne lustes and to speake whatsoeuer commeth at our tungs ende but our requestes must alwayes bee framed according to Gods promises and according to that which he giueth vs leaue to demaunde of him Ye see then whereat we must begin if wee will pray vnto God as becommeth vs That is we must not be rash to threape this or that at his hande but wee must consider well what is lawfull for vs according to his will. For what honour do all those yeelde vnto God which craue whatsoeuer commeth in their minde without foreconsideration Their meening is to haue his head vnder their gyrdle Beholde say I an vntollerable presumptuousnesse when a mortall man will beare suche sway as God must bee
wee ought too put our selues in good readinesse to battell sith that God afflicteth vs and that we shal not feele any thing saue that we indure to the world warde but the chiefe is sithe wee knowe wee must come to a reckening before god For if hee make vs feele our sinnes by shewing himselfe a rigorous iudge beholde that is as it were the depthe of hell and the gulfes that are open to swallowe vs vp VVe must haue bethought vs of these things before hande that wee may know how to humble our selues that this conceit also doe not vtterly confounde vs And here yee see why Iob who was a man of such vertue and excellencie was notwithstanding so pressed And wherefore For by his example God meant to shewe howe it is no small matter to come before his Maiestie and before his iudgement seate to answere for our whole life Then let vs apply our selues to receiue the warnings whiche God giueth vs of our sinnes notwithstanding that we haue verie rough assaultes And let vs Leseech God to holde vs vp that putting our trust in the grace that is offered vs in our Lorde Iesus Christ we may not ceasse to continue and hold out to the end yea euen till he haue humbled vs as he knoweth to be needfull for vs And specially let vs marke well this circumstance VVhen I haue thought that my bed should giue me rest I founde a burning fire in talking to my selfe True it is that we may well hope that God will releeue vs but it is not for vs to appoint him either time or place that must be put ouer wholly to his good will. Then must wee not seeke our rest neither in our bed nor in any other thing but let vs cast vp our sighes vnto God that it may please him to refreshe vs of our sorrowes But by the way as I sayde it is a strange cace that Iob should feele himselfe so burned by talking to himself I haue told you howe this circumstance is well worthy to be marked For whereas men do commonly babble so muche in making their mone their talking of this and that doth but set them more on fire VVhat is the cause that wee ouershote our selues after suche sort in our passions It is bycause euerye of vs flingeth out at randon and deceyueth himself But Iob sayth here how it was contrariwise with him that is to say that he spake in himselfe How then VVhen a man shrinketh intoo himselfe and striueth too keepe himselfe from passing his boundes in wordes for feare of resisting God and represseth his affections is that an occasion to set him on fyre Yea surely sometimes according as it is sayd in the two and thirtie Psalme in such other texts But yet notwithstāding it is not as much to say on the contrarie part that we should therefore bee lauishe of our wordes and complaintes to euery bodye to fynde ease of oure griefe and to quench the fire whereof mention is made heere but tather let vs enter into oure selues True it is that sometimes our passions kindle by talking so to oure selues but yet notwithstanding God will soone after do his office in quenching the fire that shal be kindled by him As for example looke vpon a poore man whome God scourgeth And why the man oftentimes knoweth not why and yet notwithstanding in the ende God will turne it too good But if the poore man continue still in his anguishe what shall hee doe Let him enter into himselfe Howe Let him say hath thy God forsaken thee Or else let him say loke well vpon thy selfe poore creature needs must thou haue offended God greeuously seeing hee executeth suche rigour vpon thee But in the ende the holie Ghoste will still make him to take holde to taste and to apply to his owne vse that the holie Scripture in speaking of the roughest assaultes doth neuerthelesse set forth to vs the infinite goodnesse of our God to the intent that in the middes of oure greatest afflictions wee should be assured that God will deliuer vs out of all our aduersities in time conuenient Yee see then howe Iob hath bene exercized But yet neuerthelesse hee presently protesteth that hee felte himselfe in the greater heate when he had mourned and muzed in himselfe And he ought to acknowledge Verie well my God I haue not yet inough true it is that my miserie is very great in respecte of my ablenesse to beare it but it must yet increase more Lo what Iob ought to haue considered and it had bene a point of true wisedome But seeing that hee did it not euen he which was of such a courage as a mā may see so much the more behoueth it vs to stand vpon our gard and to aduise oure selues well that we pleade not againste God when he afflicteth vs for seare least he put vs to such reproch as we shall not know where to become And hee sayeth that it is God that troubleth him in visions by night according as wee haue seene alreadie heertofore that hee had not to doo with men to feele paine in his bodie onely but that aboue all he was faine to abide temptations as if God were against him Herevpon hee concludeth that his soule had chosen the halter that is to say that he wished the miserablest death that could bee and that he had leuer be hanged than to be in suche case And howe so Those are the wordes of a man in despayre But let vs marke that Iob in speaking so sayth not that he had hilde himselfe there not that he had that purpose settled in him selfe but hee protesteth onely that in making comparison of his life with the worst death that could happen vnto him he was so dismayde with it for a time as hee loked no further asore him than to the feeling of the sorrowes that pinched him Herevpon then let vs consider that if God haue not spared his seruāt Iob it may fall out that we shall be tormented as he was True it is that God knowing what wee bee able to beare will not suffer the temptations to bee so greate as they haue bene in man who had receyued more strength of the holy Ghost than we but yet muste euery of vs be visited by the hande of God in such sorte that sometime our lyfe shall be more miserable than the death of him that is hanged I say wee must bee fayne to come therevnto and therefore it standeth vs in hand to be throughly in a redinesse But let vs learne to fence our selues with that whiche is shewed vs in the holy scripture namely that we shall haue matter of gladnesse ynough when wee shall haue increased and profited in Iesus Christ as well to death as to lyfe Are wee then ioyned to Iesus Christ Although oure lyfe bee more than miserable yet shall it turne to oure profite so as if we haue troubles in this world the same shall be as many helpes to our saluation
in a thousand there shall be a hundred thousand others wherat we ought to learne somewhat more But if wee be so dull as that nother heauen nor earth can profit vs let vs come to our selues Let vs bethinke vs well then doth God come so familiarly vnto vs as well in his works as in all things that we see in our selues Though we cannot knowe him as he is yet at leastwise let vs perceyue him whē he worketh so familiarly in vs But it is certayne that we fayle in that behalf and therfore we must conclude that wee haue no wit to knowe god Now then when we shall haue inquired of Gods presence and power let vs lerne to humble ourselues according as Iob addeth heere for a conclusion Behold sayeth he whensoeuer I shall come to answer before him I will neuer attempt to iustifie my selfe but I wil submit myselfe to my iudge to intreate him Now we see wherevnto all leaneth that Iob hath spoken although his talke be disordered Verely we may gather a good lesson of it though we haue no more but the generalitie that hath bin declared heeretofore But now when Iob sheweth vs the mark that he shooteth at it is certayne that that wil profit vs double So then let vs marke well this word how that after that Iob hath spoken of Gods power and wisdome and giuen some mirrours and presidents of it he sayeth what is to be done then my frēds Ye se God is our iudge VVhen euery of vs hath looked into himself put the cace that we be no euill doers that haue led altogither a wicked life put the cace wee haue bin no whoremongers no murtherers nor Theeues put the cace that God bee not able to charge vs that we haue liued naughtily and wantonly yet notwithstanding who is he that dares be so bold as to opē his mouth to say I am rightuouse and I deserue well that thou shouldest receyue me to mercie where is he that dares presume to be so bold ▪ what is to bee doone then VVe must come before our iudge too intreate him by fayre meanes And this worde Intrcate importeth that we must pleade gilty that is to say that wee must knowe how there is nothing but matter of death and damnation in vs that there is nothing but sin wickednesse in vs that we haue none other refuge but only to his mere mercie Thus ye see what the word Intreate importeth And so as oft as there is any speaking of presenting our selues before Gods maiestie let vs marke well that he cannot bee glorified at our hands as he ought to bee except wee bee brought vtterly vnder foote so as all mouthes be stopped and the whole world confesse themselues indetted vntoo God as S. Paule speaketh in the thirde to the Romanes Therfore when we come to make intreatance before our iudge let it not be with a mynd to iustifie our selues for we shall get no good by so doing Also let vs not imagin that the honor which God requireth of vs consisteth in ceremonies nor in braueries nor in any other like things let vs not stand vpō apish toyes as the Papists do vpō I wote not what other gewgawes that men haue broughte in of thēselues I say let vs not think that God will be serued honored at our hands with such geere But let vs bend our wits to dedicate our selues wholly vntoo hym framing ourselues after the rule that hee hath giuen vs in his word assuring ourselues that if we do so he will dayly increace his graciouse gifts more and more in vs vntill he haue brought vs to saluation notwithstanding that we be vnworthy of it And now let vs fal flat before the face of our good God with aknowledgemēt of the innumerable faults which we cōmit dayly against him beseching him to make vs know thē better than we haue done that wee may bee touched with true repentance desire him to guide vs in all our ways leading vs by his holy spirit and receiuing vs as hys childrē whom he hath adopted in the person of his onely Sonne that he wil make the preciouse bloud auaylable which he hath shed for our redemptiō to the end that being confounded in our own sinnes in the offences that we haue cōmitted against him wee may flee to his mercie for refuge that in the mean while it may please him to susteyn vs in our infirmities not suffer vs to be giuē ouer to worldly vanities but that we may couet the heauēly things apply al our wits therevnto That it may c. The .xxxv. Sermon which is the thirde vpon the ninth Chapter This Sermon contayneth still the exposition of the .xiij .xiiij. and .xv. verses and then the text that is set downe here 16 If I call vpon him and he ansvver mee yet vvould I not thinke that he hath heard mee 17 He hath smitten mee dovvne vvith a vvhirle vvind and he hath vvounded me vvithout cause 18 He giueth mee no ley sure to take breathe but he filleth mee vvith bitternesse 19 If man go to strength beholde hee is strong and if a man deale vvith hym by Iustice vvho is he that may cope vvith him 20 If I iustifie my selfe myne ovvne mouth condemneth mee If I alledge myne vprightnesse he shall esteeme me frovvard 21 If I say I am sound yet knovv I not my soule and my life misliketh me 22 Behold one point vvherein I am resolued that is to vvit that God destroyeth the ryghtuous and the vnryghtuouse alike YEsterday wee treated of thys poynte namely that although wee knowe not our sinnes sufficiently yet notwithstanding it behoueth vs to come vnto God with intreatance That is to say euery of vs must acknowledge himselfe a wretched sinner and assure ourselues that all of vs haue neede of the mercie of him that can condemne vs with good right according as Paule sayeth that al of vs are runne in arrerages with him And why so bycause sayeth he we be destitute of Gods glory As to menward we may wel glorifie ourselues and it maye seeme vntoo vs that wee haue good cause so to doo But come wee once too the greate iudgementseate there we must al of vs stand confounded And here ye see why it is sayd that if God withdrawe not his wrath all strong helpes shall bee beaten downe by hym and when we shall haue gathered togither all that may ayde vs God shall ouerturne it euery whit except he be pacified that is to say except that hee of his goodnesse receyue vs to mercie For there is no hope at all that wee should preuayle agaynst him Therfore it behoueth vs to fall to some agreement And how may God be set at one with men Is it by making payement of themselues or is it by shewing themselues to be rightuouse when hee maketh inquisition No but by making intreatance according to that which I haue sayd already Then let vs mark how it
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
mouth For God hath set hys sustenance in the labour of his hands If I do him wrong it is as much as if I sucked the bloud out of him whome God hath cōmended vnto me and whome I am bound to releeue Yee see then how euery man ought to haue an eye to his estate and I haue alleaged examples to the end that euery one of vs should lay it forth by peecemeale that according as any of vs haue too deale with our neybours we should behaue our selues in such wise as wee might giue no man occasion to complayne of vs and furthermore also that euery man should haue an eye to hys owne household For before God it is not ynough for a faithful man to forbeare euildoing directly himselfe but also he will haue al croked wayes to be farre from vs and specially that we haue a care to gouerne our houses that God may be honored both of the childrē and of the husband and of the wife and of the master of the mēseruants and of the mayd seruants And would God that this were thought vpon better than it is For where the heads of a house go astray and haue no feare of God nor religiō in them there it is to be seene that al goeth to wrecke and that the children also do no honour to their father mother for they become not better but before they can haue any discretion ye shall see them rooted in naughtinesse and the men and maydens shal be full of corruptiō True it is that maysters and mistresses can tel wel ynough how to finde fault when their seruants commit any lewd prankes or filche any thing from them or serue them not as they would haue them but in the meane while if God be offended a thousand wayes it makes no matter that shal be let slip So much the more therfore behoueth it vs to marke well that which I haue saide namely that we must not thinke to content God by being carefull to serue him all onely in our owne persones but wee must also haue an eye to those whome we haue charge of that we keepe away euill in any wise assuring our selues that if we consent vntoo it wee must bee wrapped in the same damnation that the wicked are But if we be so diligent as to take heede to it let vs not doubt but our God will regard vs with mercie and be neere at hande to vs wyth all blissing and grace according as is promised heere Verily we haue yet one poynt more to marke which is that Gods fauour will not shewe it selfe alwayes at the firste brunt The promises that are conteyned heere are taken out of the Lawe or at leastwise are of the same effect For as I haue tolde you wee knowe not in what tyme this booke was written But howsoeuer the cace stande we see that the spirite of God spake to them For ye see heere a doctrine which is conformable to that whiche is conteyned in the lawe of Moyses where our Lorde promiseth to blisse those that serue him and to dwell among them and to make them perceyue howe auayleable hys presence is that is to witte that their life shall be happie by it But lette vs beare in minde that which I haue touched that is to wit that God maketh vs not to feele hys fauour at the first push Therefore whereas it is sayd that such as walke in the feare of God shal be blissed and hee will make them to prosper it is not ment that God visiteth not his seruants in such wise as he seemeth to bee alienated quite from them and that although they call vpō him they must be faine to linger in paine so as they wote not where they be but that to their seeming God hath vtterly forsaken them Then must we bee fayne to walke in this world through many afflictions notwithstanding that wee serue god But heerewithall we haue a double comfort which is that on the one side it is certayne that although our hart tende vnto God yet notwithstanding forasmuch as it is not with such zele as it ought nother do we serue him with such affection as we be bound too do therefore we must bee faine to suffer punishment and correction of our sinnes but yet by that meanes God maketh vs to consider our owne wants that wee mighte humble our selues fall to amendment and returne vnto him when we haue bin exercised after that sort with the troubles that hee sendeth Lo heere one great comforte The other is that we bee made like vnto our Lord Iesus Christe that like as hee is entred into the kingdome of heauen by tribulation and death euen so we that are hys members do now beare his markes in being troubled in this worlde to the end that he may cause vs to come too the glory of his resurrection VVe see then that all oure aduersities are turned to our welfare And heerewithall we ought also to comfore our selues in this that oure God will not put vs to further triall than he knoweth is meete and behofefull for vs and that although wee must be faine to endure many wants and miseries and that our state seeme to bee the wretcheddest in the worlde yet will not God ceasse to make vs feele continuallye that hee is neere vs and hathe not forsaken vs but watcheth alwayes ouer vs and will defende vs too the ende if wee seeke it is at hande and indeuoure to serue and honoure hym so it be with a pure and right meening mynde vtterly voyde of all hypocrisie as I haue declared alreadie But let vs cast our selues downe before our good God and father with acknowledgement of oure faultes and sinnes praying him to bring vs backe vnto himselfe and that for as much as he seeth such an vntowardnesse in our nature that all oure thoughtes and all our affections are bent to euill so as there is nothing in all oure intentes but vanitie and leasing it may please him to reforme vs in such wise as wee may become newe ceatures and that wee knowing our selues to bee destitute of all goodnesse maye seeke in his fauoure for all that belongeth to oure saluation yea and to our bodyly life I say that wee maye seeke it in him according as it is his office to giue bountifully vnto vs specially in the name of oure Lorde Iesus Christ and that being gouerned by his spirite wee maye call vppon him as oure father and therewithall bee ioyned and knitte togither in one true brotherly affection so as wee maye declare thereby that wee bee his children and that wee growe more and more in true vnion and charitie vntill that beeing receyued into the heauenly heritage wee maye enioy the true vnion whiche is begonne alreadie in vs That it maye please him to graunt this grace not onely to vs but also to all people and nations of the earth c. The .xlv. Sermon which is the first vpon the twelfth Chapter IOb ansvvered
maye so bleare the eyes of the iudges as they may bee able too knowe nothing Is it needefull to woorke after this fashion in Gods behalfe Then let vs marke well howe it is sayde here that when wee shall haue sought all the corners of our witte to colour that which men would else reiect and condemne to the intent that there might bee no article in all the holye Scripture that might be misliked God will cōdemne vs for such sophisticall inuentions This extendeth yet further For wee see howe many there are at this daye that would fayne be medling to make a meane betwixt vs and the Papistes Verely say they it is true that there be many abuses in the Churche they cōfesse all and things are ouergrosse and vnable to be borne withall therfore it is needefull to haue reformation They wil confesse this But in the meane season if they bee demaunded what it is that we preache they finde not any fault or peece of fault with our doctrine but that we follow the pure simplicitie of the Gospell withoute adding or diminishing notwithstanding ▪ they see it is reiected of many and that men cannot agree and that it were a very hard matter to reforme all things hande smooth men are not so gentle to bee dealt withall Herevpon they finde out forge a deuise to say It were beste then too holde a meane betweene bothe as wee sawe in the Interim VVhat hath bene the cause to bring vs this Diuelishnesse but onely that they which were the deuisers of it were desirous to play the Alchimistes or multipliers and to find out a new Quintessence and I wote not what For they haue bene sufficiently cōuicted that in Poperie there is nothing but horrible confuzion and that all things are ouerfarre out of order The idolatrie there is as grosse as may bee the seruing of God is vtterly defaced wee see that men put their truste in their owne deseruings they haue imagined that Iesus Christe was as it were buryed they trotted too this Sainct and that Sainct too haue them theyr patrones before God the Sacramentes are set oute too gaze vpon they make chaffer and marchandize of mens soules they impute more too pelting trifles and too ceremonies than is meete in so muche that they make Idols of them Yee see then that these Neuters know all this well ynough and that it had neede to bee remedied But in what wise O saye they the thing that these Lutherans haue desired hithertoo is in manner impossible the worlde cannot abyde suche an alteration and therefore there had neede too bee some meane Yea mary it is true that men haue corrupted Gods seruice by leaning to that which hath beene commaunded by men and therefore it is requisite that for obedience sake men shoulde bee bounde too doo so still howbeeit not to bee bounde in so greate penaltie nor so strayghtly as before Agayne men haue trusted too muche too the merites of woorkes and therefore it muste bee sayde nowe that we ought to beginne with Gods grace and that the same is the cheefe piller wherevpon to reste VVhereas Iesus Christ hath beene as good as no bodie and men haue not resorted to him for grace Now hee muste bee declared too bee our Aduocate yea our cheefe Aduocate but not oure onely Aduocate And all this while men may mingle theyr owne merites with the grace of God and mens commaundementes muste alwayes bee obserued after some manner Also men muste not ceasse to haue the deceassed Sainctes to bee theyr Aduocates so as they maye be fellowe commissioners with Iesus Christ As for worshipping of Images men will bee no more so sotted but it may well be sayde that Images are to stirre vp the deuotion of the ignorant and simple sort and verely it is an ouer grosse folly to gadde after them on pilgrimage but yet in the meane while men may keepe still some deuotion to them for the weake and ignorant As touching the Sacraments men may well shewe that they ought not to be had in so greate estimation but men ought to knowe that they ought not to make account of them ▪ but for the remembrance of Christe but yet men may conceyue of them they wote not what As for the Masse well that shal no more be so much aduaunced men shall haue no more particular Masses for the deade nor in honour of suche a Sainct nor for this thing and that but there shall bee a common Masse and men shall saye still that it is a Sacrifice not that Iesus Christ is not the true Priest that offereth himselfe to God his father but the Masse shall represent the death and passion of Iesus Christe Lo howe these leazing forgers haue surmized themselues to worke politikely in making suche a medlye to the ende that the Gospel might not be to rough to the worlde On the cōtrary part it is sayde that God will not be ayded nor serued by our leazings VVhat is to bee done then ▪ Lette vs walke soundly and plainely and let vs haue our mouthes shet to the ende that when he hath spoken we may hold our selues to that which proceedeth out of his mouthe without any replying thervnto Behold I say howe wee may be allowed at his hand But he will cōdemne vs with all our shifts if we thinke to purchase his fauour after our owne fancie and step neuer so little aside from the purenesse of his worde to misfashion his iudgementes though they be neuer so straunge to mans imagination And now let vs come to that which is added Dooth not his Maiestie amaze you and doth not his feare fall vpon you sayeth Iob And afterward he addeth That their memoriall is like Asshes and their bodies are as a bodie of Clay Hereby he meneth that when we lie in Gods behalfe it is as muche too saye as we conceyue not his Maiestie that we would make him like our selues and pull him downe hither as if wee were hayle fellowe well met with him Beholde I pray you what driueth men VVhy are they so shamelesse in falsifying Gods truth Bicause they would measure it by their owne spanne And what an oddes is there betwixte God and vs Then let vs learne to conceyue what manner of one the Maiestie of God is And thervpon let vs be no more so foolishe as to desire to incroch any thing either vpon his worde or vpon his iudgementes Let vs looke downe with our heades and lette God say what it pleaseth him And when wee haue hearde his worde let him also doo what hee thinketh good and let vs honour him in all his woorkes specially when wee enter into the consideration of oure owne feeblenesse and frayltie too saye what are wee Thus yee see the two things that Iob compareth togyther heere First he sayeth Doth not the Maiestie of God amaze you VVhen hee speaketh of Maiestie or dignitie hee sheweth that men ought to bee somewhat better aduised when they talke of
speaketh after the same manner in the hundred and nyneteenth Psalme but yet in comparison Iob was euen at the pittes bottome as wee see if wee looke no further but vppon that which hee indured in his bodye seeing hee was so broken out as a man woulde disdeyne to looke vpon hym yea and that the verye sight of him was ynough too make a mannes haire stande vppe vpon his head and that hee was become so hydeous a thing as would shame a man yea and loth his heart to beholde him Nowe then if Iob had indured no more but these paynes in his bodie had it not bene verie much But the cheefe poynt as I sayde was the feeling of Gods iudgement and how God persecuted him in so much that hee found no fauour at his hand but it seemed to him that God meant to adde continually plague vpon plague till hee had sent him to the bottome of death and damnation Seeing then that Iob was layde at so roughly let vs not thinke it straunge that there were some temptations out of square in him For it was meete that God should in that poynte vtter the perfectnesse of his owne strength in the infirmitie of man But let vs on oure side apply this too our instruction And firste of all if God sende vs so great and excessiue afflictions as wee bee in maner swallowrd vp let not that make vs too despayre as shall bee declared yet more at full heereafter but let vs resiste it knowing that God doth still reserue his mercie readie for vs in time conuenient And if wee bee payned more than wee woulde wishe Let vs assure our selues that God will let the maladie rypen to heale it the better If a man haue a plague sore well it is seene that the sore stinketh and that it is ynough too impayre the health of the whole man and yet for all that the I hisition or Surgion will not launce the Byle at the first dash And why For hee should but make it more firie bycause the matter is not yet rype But hee will lay some drawing playster too it fyrste too make the sore too rypen and then afterwarde hee will bee bolde to launce it Euen so dealeth God with vs For hee seeth that wee haue verye noysome plague sores and what then Let vs not thinke it straunge that hee healeth them not at the first dashe For the disease must first bee made rype and then afterwarde God maye put too his hande and fynde conuenient remedies Then let vs assure our selues that God knoweth what is good and conuenient for vs and therefore let vs tarie his leysure with pacience But if wee bee too egre in making haste when wee endure anye afflictions what excuse can there bee for vs Specially sythe wee see that Iob was come too the gulfe of Hell and yet neuerthelesse did humble himselfe before God â–ª and that although hee endured so greeuous tormentes and was in so excessiue sorrowe yet hee restrayned him selfe I say if a man that was so punished dyd still brydle him selfe I praye you shall wee not bee too too vnexcusable if wee chafe and fret oure selues in our aduersities Then let vs consider these thinges and let euery of vs haue an eye too him selfe VVhen wee see that such a seruant of God hath bene tryed after that sort to the vttermost wee must be so much the more mylde in our aduersities and not stomacke at God as wee haue beene wonte too doe Thus yee see what wee haue to beare in mynde concerning this streyne And Iob sayeth That although God kill hym yet will be trust in him neuerthelesse hee will reprooue his owne waâ—es before Gods presence True it is that the Hebrewe worde Lo which I translate In him maye bee taken for Not and so doth it signifye properly Nothwithstanding it is some tymes taken Relatiuely as they tearme it and one letter is chaunged intoo another whiche is a common vse among the Hebrewes Neuerthelesse the meening is all one in eyther of both the wayes For if yee reade Not it muste bee in waye of demannding a question as thus Thoughe hee kill mee shall I not trust in hym Yes I will still trust in him Or else if yee read thoughe hee kill mee VVhen hee shall haue killed mee yet will I put my truste in him wee see that the substance of the matter is not chaunged To bee short Iobs meening is that although hee bee ouerthrowne and as it were inraged by passions yet is it not as muche to say as that he hath forgone all pacience and intendeth to staÌ„d in contention with God or to alienate himselfe quite and cleane froÌ„ him or that he is minded to stomack the matter in such wise as he will haue no more to do with him VVherefore â–ª He protesteth that he hopeth whatsoeuer come of it Although hee kill me saith he and confound me yet will I not cease to trust in him neuertherlesse I will reproue my wayes in his sight Thus am I fayne to intermeddle this vehemencie which you see and whiche you perceiue I say I am faine to intermeddle it with the hope which I haue in god And here we haue a faire and excellent mirrour of Gods working For he suffereth the faithful to fal to the end that their faith may be the better tryed These things seeme vnable to be matched togither in themselues but God himselfe maketh them to agree At the first blush a man would say lo heere is fire and water but at the last God bringeth al things to such an end as there is no disagreement at all There haue bene some whiche in their disputations would fayne alwayes conclude after the manner of the Philosophers and al things are so put in order as there is no disagreement but a certaine league or couenant throughout all things but such men neuer knewe what it is to haue bene sifted by God and to haue passed through his iudgementes And why For as I haue sayd God handleth vs after such a straunge fashion that all things are confounded in that cace And in good sooth there are things in vs also which can neuer be made to agree For some times we be desirous to liue and sometimes wee woulde fayne dye and these are things contrarie Yea but the respectes are diuers for as sayth Saint Paule naturally we couet to bee and consequently wee shunne death Death is horrible to vs â–ª bicause it is contrarie to oure nature That is the thing that dismayeth a man But on the other part wee see that wee bee hild heere as in a prison so long as this bodye of oures compasseth vs about wee are in bondage to sinne and therefore we be inforced to syghe and to be sorie and therewithall too long for the euerlastingnesse whiche is promised vs after the time that God shall â–ª haue taken vs out of this worlde for when wee drawe towarde death then come wee to it and death is
reasons to defende himselfe withall that he shall be quitte before God if he may haue leaue to plead his cace And he pleadeth not before men for he had to deale with deafe eares but he would haue those to whom he speaketh to holde their peace and to heare what hee shall debate and too wayte for the ende and issue of that which shall be vttered of god VVee see then what the summe of his intent is that is to wit he ment to say that he should bee quit if he myght haue leaue and libertie to debate his cace And wherevpon dependeth this VVee must call to mynde what hath beene declared afore that is to witte the two sortes of Gods rightuousnesse That God will sometimes iudge men by his lawe for there he hath giuen vs a ryghtuousnesse whiche is throughlye knowne and apparant vnto vs God doth as it were enter into couenaunt with vs when he giueth vs this rule marke howe I will haue men to liue hee that doth not all these things cursed be hee and who so euer performeth my law shall liue Seing then that our Lord hath so certifyed vs of his will hee hath shewed vs a rightuousnesse that is altogither apparant But if he should iudge vs therafter we should be fayne to enter into an account and to to examine our life by euery commaundement and too thinke with our selues Go too wherein hast thou doone amisse Behold thy God requireth such a thing hast thou performed it No then thou seest wherin thou art faultie Marke I say how we shall be condemned by the law Likewise on the contrarie part if we knowe ourselues to haue fulfilled Gods law which is vnpossible but I admit it were so I say when a man trieth his works throughly if he finde that his life hath bin conformable to Gods law then is hee iustified after the rightuousnesse that is apparant and knowne to vs But yet for all this Iob hath protested heretofore that there is a higher rightuousnesse in God whereby hee could condemne euen the Angelles VVherefore is that For although God allowe a mans life when it is throughly framed according to his lawe yet is not he bound thereby neyther is it as much to saye as we owe him no more seruice and that he should hold vs acquit For if we compare the perfection that is in God with the perfection that is in the creature what wil come of it The Sunne may be darkned though it giue light to al the world that is to say ther is nothing that can suffize or satisfie that matter So then let vs marke well that whē so euer God listeth to iudge vs by his lawe although wee know no euill nor vice in our selues yet should wee not bee rightuous for all that But let vs come to that which Iob sayth VVhen so euer I shall haue leaue to plead my cace sayth he and to lay forth my matter in order and to alledge all my reasons I knowe that I shall then be iustified That is to say If God would iudge me but according to his lawe and that I might answere to shewe what my life hath bene then should I be iustifyed But I haue told you that this is impossible For there needes none other proofe to shew that al men are cursed and damned then that God sayth that whosoeuer performeth not all these things shall bee accursed VVhen S. Paule goeth about to proue that no man shall be iustified by the deedes of the lawe but that we be all giltie before God so as all mouthes must bee stopped hee alledgeth the same sentence Yea But doth it follow therevpon that we are all damned VVee must looke whether we do Gods lawe or no. And S. Paule presuppeseth that wee do it not that is to say that there is none whiche dischargeth his dutie but all of vs are farre off from it So then what meeneth Iob to say that hee shall be iustified if God would admit him to stand to his defence as if God had not wherof to accuse him or that he were not faultie in any thing And we knowe that in so much as hee was a mortall man hee was clothed with many infirmities and sinnes How then doth hee meene that hee could be quit First of all wee must call to mynde what hath bene touched heretofore namely that Iob looketh not simply at his own deseruing nor what he is of himselfe but at Gods intent in scourging him As howe VVee haue seene that God findeth sinnes in vs that are worthy to bee punished Go to hee beareth with them and forgiueth them and yet in the meane while he will afflict vs for some other cause as befell vnto Iob. True it is that he was a wretched sinner that God according to his lawe might haue punished him extremely but yet notwithstanding he had no suche respect VVe haue seene afore that God punished not Iobs sinnes as of set purpose to punishe him as if he should say I will punish this man bicause hee hath deserued it or bycause he hath liued naughtily No God had no such respect with him VVhat then He intended that Iob should be a mirrour to all men to the end that when we beholde him we may haue occasion to humble ourselues knowing that Gods hande is too heauie for vs to beare also considering our own frailtie and that according to his secret and incomprehensible iustice hee might handle vs a hundred thousand times roughlier than he doth therwithall also haue an eye to the pacientnesse of the man God then ment to vse Iob to all these matters and so we see that his intent was not to punish him And that is the cause why Iob saith that if he had leaue to speake and to open his cace at large he should be found rightuous according to Gods intent that is to say as in respect of the present affliction that he endured God should not find any iniquitie in him in that behalfe but contrariwise allow him for one of his seruants But Iob in so saying reiecteth not the forgiuenesse of sinnes wherevpon all our rightuousnesse is founded VVe say that men are made rightuous by only faith bycause wee are damned in our workes this is true and bring all damnation and cursednesse before God and therefore must all of vs abyde shame and confuzion For this cause it standeth vs in hande to borrowe a rightuousnesse that God maye like and allowe which thing is done when our Lord Iesus Christ clotheth vs with his owne rightuousnesse and the same is allowed vs before god Ye see then that we become rightuous by fayth bycause we bee clenzed and scoured from our sinnes in the death and passion of oure Lorde Iesus Christe And in the meane time God guideth vs by his holy spirit and guiding vs accepteth the seruice that we yeelde him that is to say he accepteth the goodnesse which hee hath put into vs For there is not so much as
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
admit nothing els but only Gods wil to rule and gouerne our whole life Howbeit that is not all that we haue to do For it is to no purpose for men to beate our eares with preaching and to say behold thus muste yee do behold thus doth God commaund you vntill such time as we haue learned that it is he only that printeth his lawe in our harts and ingraueth it in our bowels that it is he which giueth vs power to sticke to hys commaundements that it is he which by his holy spirite giueth force effectualnesse to the doctrine that it is he which of his goodnesse accepteth vs forgiueth vs our sinnes I say it is all to no purpose till we haue learned those things and bene taught to resort vnto him to demaund at his hande whatsoeuer wee haue neede of It is not ynough for vs to haue it told vs thus and thus must ye do but as I sayd God must be fayne to giue vs strength to performe that which we shall craue at his hand Furthermore by this wee bee admonished that our faith is not edified by aduersitie but that it always ingendreth in vs a desire to prayse God and to resort vnto him VVhen it is tolde vs that our Lorde Iesus Christe hath reconciled vs to God his father and shed his bloud to wash vs with that wee might be pure and cleane and that he hath payde the price of our raunsome that wee might be quit by his rightuousnesse and so become acceptable to God and he vse his mercie towardes vs the knowing of all these things say I is to the end we should throughly cleaue vnto him and say well then how may we bee saued but only by the meere grace of God in asmuch as our Lord Iesus Christ hath made satisfaction for vs and to the end that our faith shoulde rest therevpon But must we therfore lie still asleepe No no but we must awake that we may repaire vnto God and say where is our welfare In the death and passion of our Lorde Iesus Christe therefore we must seeke it there for we shall not finde it among men And how must wee seeke it but by prayers and supplications Then let vs come vnto God and say Lord sith thou seest vs voyde of all goodnesse fill thou vs with thy grace True it is that we be wretched sinners howbeit for asmuch as wee bee the members of thy Sonnes body wee shall bee made rightuous by hym True it is that we be full of spottes but hee hath wherewith too clenze vs hee hath a good washing for vs True it is that wee bee giltie of euerlasting death and bound therevntoo but our Lorde Iesus Christ hath set vs free from it VVherefore Lorde bee so good too vs as to make vs partakers of the thing which is purchaced for vs by thine infinite goodnesse Beholde in what manner we ought to haue recourse vnto God lette vs say yea Lorde fill thou vs with thy holy spirite that hee may leade vs by his strength and suffer vs not to faynt for any temptation that can befall vs Thus yee see in effect what wee haue to marke out of thys streyne But Eliphas doth afterwarde vpbrayd Iob that he hath chozen the tung of craftinesse This present saying importeth that hee doth but mocke with God as they do whiche are bereft of all feare and reuerence and haue not any more reason in them For sometimes men shall sinne through simplicitie and yet stande in some feare of God howbeit they shall be dulled for the time according as wee shall see many that are not touched after a liuely sorte but are little better than brute beastes and yet notwithstanding there shall some feare of God lie hidden in them whych is as good as choked wel then such manner of folke haue more simplicitie than craftinesse and malice in them But othersome thinke themselues to be very sharpwitted if they can scoffe at all religion and dally with God and with his maiestie and take vnmeasurable libertie to follow all euill of set purpose Ye see then that the craftie or suttle folke of whome Eliphas maketh mention in thys streyne are not such as do amisse through ignorance and ouersight but suche as wilfully and of set purpose make none account of God nor of the handling of hys woord contemptuously to make a sport or a stage play of it for behold that is the toppe of all iniquitie So then lette vs marke well that if God let men runne so farre vpon the brydle as to shew themselues suttlewitted against hym then hath Satan taken suche possession of them as it is right harde to bring them backe againe to the right way yea and in a manner impossible And wee see also in what wise the Prophet Esay thundereth against suche kinde of folke saying Cursed be you that make you lurkingholes for he vseth that similitude inspeaking of these suttleheaded folke which beare themselues in hand that they can beguile god VVhen they haue sharpened their wittes and inuented fine slightes beholde all their strayning of themselues is to abolish the feare of god For mark wherat they begin If we be so bridled say they that if there be but one word of scripture for a thing we must yeeld vnto it without gaynesaying what a thing were that for there are many things that are not vnderstoode and againe a man may doubt of this or that And what a thing is it for vs to be compelled to yeeld suche authoritie too Gods word as it may not be lawfull for vs to aske how the cace standeth These politike heads therefore which are so desirous to worke wyles with God begin at this poynte namely of taking leaue to keepe men from seeing what the thing is that men call Gods word to the end that all mouthes should be tungtied that mē might raze it out quite and cleane And whē they be once entred into that doubt afterwarde they harden themselues in it And good reason it is that God shoulde leaue them there and that Satan should cary them headlong And when they bee come to that poynt they do nothing else but bleare out their tung against al doctrine there is no more greefe nor remorse of conscience in them but to be short they bee bereft of all humanitie and become brutish Thus yee see why I sayde that it is impossible that those whome God hath left at that poynt should euer returne to the way of saluation And therefore let vs beware that we hold oure selues streytly in subiection vnto God to beare suche reuerence to his worde as wee may shunne and vtterly abhorre and detest the slightes and suttleties wherein the wicked sort delight and welter themselues For they think not themselues to be sharpwitted ynough till they haue despized god Also there are of these fantastical and fleeing heades to be seene who thinke themselues to be very dullards and of no estimation till they
shewe vs which waye is good for vs too go yet wee go quite contrarie Beholde a horrible vengeance And yet wee see dayly that such as are wilfull and haue often tempted God by reiecting his grace are in the ende forced to fall into such a blindnesse as they do no more discerne ne can any more beleeue the doctrine of fayth Also heere ye see that it is not a common gift vnto all men to beleeue the Gospell VVe see the woorde of God is preached and shoulde there be any gainsaying if men were not wilfull and frowarde VVhereas God declared himselfe to be a father and a Sauiour and aboue all thing whereas he seeing vs full of sinnes giueth vs a warrant of oure saluation in the person of his sonne assuring vs that although we bee full of all iniquitie yet notwithstanding our Lord Iesus Christ hath satisfied for vs so that by the meanes of his death and passion we be set cleere and may appeare before gods iudgementseate and bee hilde there for rightuous and giltlesse I pray you if we were not vtterly brutish which of vs woulde not giue eare to it with earnest desire But we see that the Gospell is despized yea that many conceyue such rancour agaynst it as they would rather pluck God oute of his seate than submit themselues too hys doctrine And whereof commeth this but that it is not in mans power too beleeue the benefite vntill it bee giuen him of God and that when men are left to themselues and giuen vp too lewde minde they must needes reiect all goodnesse and chooze all euill and altogither too their owne destruction Forasmuch as wee see this let vs humble our selues For he that will aduaunce himselfe in his owne conceyte must in the ende be bereft of all vnderstanding For it behoueth vs to keepe our allegeance vnto God when he hath giuen vs a right minde cleere vnderstanding and good reason and at the leastwise wee must confesse that the same commeth of him and pray him too continue it in vs and not suffer vs too abuse so singular a gift but rather cause vs to applie it to the right vse namely by yeelding our selues to his obeysance and by sticking throughly to his doctrine Ye see thē what we haue to do when we see so many poore blinde soules wandring ouer the fieldes and not able to discerne any thing who euen though a man would guide them shew them the right way woulde neuerthelesse draw still the contrary way I say we must acknowledge that we our selues shoulde doo the like if God did not by strong hand hold vs and drawe vs to himselfe For it is not ynough for him to call vs and to shew vs which way we should go but he must bee faine to draw vs also as the holy scripture sayeth that is to say he must giue such an operation too the knowledge which hee offereth vs as we may be touched with it and oure harte as it were tyed to it Therefore after that God hath taught vs what to doo hee muste also immedatly therewithall giue vs a minde to followe the good And so as I sayde wee may gather a good and profitable lesson of this saying That the wicked wyll not beleeue And why Bicause hee is deceyued with vanitie And the reason is added expressely bycause that when a man is forepossessed by naughtie affections and snarled in many errours and corruptions yee see he is like a desperate person there is no comming to him to shewe him his errour Howbeit wee bee deceyued with vanitie before hande by nature what bring wee out of oure moothers wombe when it is sayde that there is nothing but foolishnesse and vntruthe in our vnderstanding Beholde a generall sentence too shewe that as soone as wee bee borne into the worlde we bee quyte and cleane voyde of truthe afore hande vntill suche tyme as God haue reformed vs And why wee go on forewarde altogither vntoo euill And therefore wee shoulde bee shet vp in this condemnation all the sorte of vs were it not that God did drawe vs oute of it by hys mercie For wee are all of vs deceyued by vanitie and none of is fit to receiue that which is good true and profitable for our welfare But if wee bee intyced to manye deceites Satan will beguyle vs out of hande As howe Marke mee a yoong man that hath liued in simplicitie all his lyfe or that hath not liued any long tyme As for example admitte there bee a yoong man of twenty yeares age that hath bene well brought vp from the beginning and hath not tasted of false doctrine nor of other wicked things Although that suche a one seeme to bee sufficiently well disposed to receyue goodnesse and too yeelde himselfe teachable Yet muste God bee fayne to woorke in him or else he can neuer come to good And why For oure nature is forwarde vnto euill and altogither gyuen vntoo it as I sayde afore But if there bee any one that is wylye and full of naughtinesse and hath bene nuzled in wicked doctrine and superstition as wee see the Papistes are that is muche more These Clawebackes and Hypocrites that are armed a long time afore hand against God and carryed headlong away in theyr errours haue in such wyse applyed theyr whole indeuor too intangle themselues in the snares of Satan as it is not possible to get them out agayne Then is it certaine that these sorte of men do muche lesse beleeue as wee see by experience For God dooth still shewe fauour to those that haue had any simplicitie but as for those that are so sotted in erroure and wholly giuen too it the iustice of God must needes bee shewed vpon them except it bee his pleasure too woorke after a woonderfull fashion according as hee can well drawe whome hee listeth out of the bottome of hell But when hee doeth so it is a miracle well worthie too bee knowne and magnified Neuerthelesse wee perceyue that whiche is sayde namelye that the wicked man shall not beleeue after hee is once sotted in vanitie I say wee perceyue that God executeth his vengeance vpon suche as are hardened in euill by long continuance in it Nowe when we heare this wee haue cause too thanke God for drawing of vs too the knowledge of his Gospell and for giuing vs a minde to cleaue vntoo it For that commeth not of our selues it is a speciall gifte of the holy Ghost Moreouer also wee bee warned to keepe our eyes open that Satan dazell vs not by setting his erroures and deceyts in our sight And why For if wee suffer our selues to bee misseled and deceyued willinglye the mischeefe must needes be increased euen till it come to the proofe wherof Eliphas speaketh here that is to wit till wee bee disfurnished of all reason and bee no more able too beleeue that whiche is for our welfare but sette our selues quite cleane against it If we will not
AFter that Iob had made protestation of his innocencie as we haue seene hee addeth that the same booteth him not and that hee seeth hymselfe in manner forlorne I go sayth hee intoo the path whereby I shall neuer returne agayne And anon he addeth a complaynt of the shortnesse of our life meening thereby that God ought to handle men lesse rigorously seeing they do but passe away ouer the earth Afterwarde he confirmeth this matter new agayne saying that his breath is vnsauerie or his breath is quite spent and hee hath no more lustinesse in him so that there remayneth nothyng for him but the graue on which side so euer he turne him he seeth present death and hee is hemmed in round about so as he cānot scape the graue that is prepared for him Ye see in effect what Iob meeneth Surely as in respect of his motherwit he could not perceiue but that God was minded to dispatch him quite cleane But he might haue loked higher acording as we know that euen in the extremitie of death the faithful must still hope for life so cōfort thēselues in their tribulations as they may not doubt but God will giue them a good end Moreouer God not onely giueth vs wherewith to comfort ourselues in oure tribulations but also whereof to glorie and triumph assuring ourselues that the same shal turne to our saluatiō Iob thē speaketh not here throughly like a faithful mā no but as I haue sayd already he vttereth his passions as euery one of vs findeth by experiēce in himself that although he rest vpon gods promises and comfort himself with them yet notwithstanding he ceasseth not to be disquieted and troubled in himselfe VVe shall not ouercome temptations at the first pushe but we must be fayn to fight with great force and difficultie VVhen wee haue such a battell we may well saye with Iob that we see nothing but the Graue that our breath is forespente that our liuelynesse is cut away and that ther is no more recouerie VVe may then say so for ought that we see howbeit as soone as we haue espied out oure miseries and felte them wee must lift vp oure selues higher vnto Godwarde and not doubte but hee will deliuer vs yea and make that thing turne too our profite whiche wee thinke to bee too oure harme Yee see then in effecte after what sort wee muste practize this sentence that is too wit first of all when any of vs is in suche distresse as he woteth not what to say ne seeth any ende of his cace well we must not therfore bee astonyed thoughe accordyng to the fleshe we dread present death and God seeme too haue forsaken vs and will helpe vs no more And why VVee see that Iob came too the lyke distresse and yet notwithstandyng hee ceassed not too beleeue that God would haue pitie of him in the ende after hee had foughte a good whyle neyther doubted hee of the victorie Yee see then that our owne feeblenesse ought not too bee any discomfort vntoo vs But as soone as we feele suche impedimentes let vs cast our eye vpon God and say well we must bee fayne to passe heere thorough the pathe whereby neuer man returneth agayne according to the course of kind Yea but hath not God promised his seruauntes to holde them by the hande in the middes of death Yes then let vs marche on boldly Againe haue wee not Iesus Christe for our guyde Then let vs goe to death Doe wee not know howe it is the entrie wherby to come to the glorie of heauen Seeing that the resurrection was ioyned too the deathe of Gods sonne was not that also too assure vs that God will not suffer vs too continue in rottennesse Knowe we not that that whiche is written in the sixteenth Psalme was fulfilled in him namely that God preserued hym from rotting too the ende that wee shoulde bee made free from it and drawne quite out of it at length Seeyng then that wee haue suche promises at Goddes hande and suche assuraunce in the persone of oure Lorde Iesus Chryste wee ought to fyghte manfully agaynst the dreadfulnesse of death Loe in effect what wee haue to remember in this streyn Herewithall wee bee also put in mynde of the brittlenesse of our lyfe My breath is forespent sayeth Iob. And in good sooth what is the lustinesse of all men It is but a blaste Agayne were our lyfe as long as wee woulde wishe yet were it but a little start Then are the yeares but few in number as in respecte of mannes lyfe All the lystynesse that wee haue in it is but as a thyng that is so withered as it fadeth awaye Seeing it is so let vs learne not too ouersleepe our selues heere knowing that God in shewing vs howe frayle we be in this worlde giueth vs occasion too thinke vppon him and to seeke for the heauenly life and not too torment oure selues out of measure sith wee see that oure lyfe goeth too decay and by little and little fadeth vtterly Therefore let vs not bee greeued at it And why Assoone as God settleth vs in this worlde hee telleth vs it too the entent wee shoulde passe swiftely awaye and as it were too make but a turne heere as though it seemed that our life were verie strong and in no wise to be misliked This is the thing whiche wee haue yet too remember in this sentence Also it is to bee noted vpon this worde Graues that we bee besieged not with any one kind of death but with many VVe haue but one life yea and the same is verie flightfull consisting in one blast which is nothing But if wee looke nerely about vs whole hundreds of deaths beset vs round about And so ye see why Iob vseth the plurall number Graues It had bene ynough for him too haue sayde The graue is prepared for mee I cannot escape but hee sayeth The graues are prepared for mee And needeth one man anye more than one pitte No but Iob meeneth that as sone as he were neuer so little passed oute of one death another shoulde wayte for hym yea and another after that and too bee shorte hee shoulde bee fayne too perishe thoughe hee had passed neuer so many daungers True it is that wee come not all intoo suche extremities as Iob was at But yet is there none of vs that findeth not himselfe in the same cace that is too saye that he hath but one lyfe among a number of deathes that are readie for vs VVhat is too bee doone then VVe must learne too praye vntoo oure God and to betake oure lyfe intoo his handes too the ende wee may bee sure of it Seeing then that it pleaseth God too be the keeper of oure lyfe lette vs walke on our course withoute ouermuche carefulnesse Agayne though there were a thousande deathes readie too swallowe vs vp God is strong ynough too plucke vs out of them as it is sayde in the Psalme that it is hee that
hath the issues or outegoings of death in his hande that is too saye hee hathe the meanes whereby too deliuer vs yea euen althoughe the same bee incomprehensible too vs Neuerthelesse lette vs heereby take warning to bee alwayes readie too departe out of the worlde and not be too much wedded to our beeing heere by low For what shoulde wee gayne by it So then lette vs alwayes haue the one foote lyfted vp as if wee shoulde enter intoo our graue and lette vs goe lustily too it making this conclusion with our selues that wee goe not thither to tarie there for euer but that oure Lorde hath shewed vs in the persone of our Lord Iesus Christe that hee will not haue vs too perishe in death nor too abyde in rottennesse for euer But let vs proceede further It is sayde Of a truthe there be Dallyers with mee and myne eye continueth in their bitternesse Heere Iob findeth faulte with those that came too comforte him and did nothing else but put him too more trouble Hee termeth them Dallyers that scoffe at folke in aduersitie bicause they came not too iudge of his affliction with compassion and humanitie as they ought to haue doone and so hee addeth that they could bring nothing but vexation too greeue him the more and that he was fayne to beholde still the miserie and bitternesse that they had procured him And hereby we bee aduertised that if wee will comforte the sorrowfull and afflicted aright we muste not come with an vnkyndely heart as it were of steele or of yron but wee must bee pitiful Then must not a man thinke himselfe meete to comforte suche as are in trouble and incomberance except he cloth him selfe with their passions that is to say except hee do as it were put himselfe into their cace It is true For such as to their owne seeming are stoutest to comfort poore folke in distresse shall doo them small good if they come but with tongue and with breuerie of gay words They may well discourse of matters but it shal be to no purpose For it is impossible for vs to vse the doctrine that shall be fitte to asswage the greefes of our neighbours vnlesse we feele them and be touched with them ourselues Therefore let vs marke well by the word Dallyers that all suche as are churlishe or vnkynde can by no meane comforte those that are incombered with tribulation Marke that for one poynt Agayne seeing we know that it behoueth vs to bee pitifull toward such as suffer any miserie let vs bethynke vs how it is sayd in the Psalme Blissed is the man that hath consideration of the poore God will delyuer hym in the day of his aduersitie For it is to do vs to wit that it behoueth vs to haue a singular discretion to iudge aright of the aduersities of our neighbours and that wee muste follow the same discrete dealing which God sheweth vs and giueth vnto vs For without that wee shall go cleane contrary to worke and if a man be plagued we shall hold talke with him ouerthwartly without any discretion Thē must God giue vs vnderstanding too deeme aright of other folkes afflictions And heerevpon when we come to comfort such as indure any aduersitie specially if it be to shew them their faultes let vs not go too it sharpely as it were to set oure foote vppon their throte when they bee downe but rather let vs haue a mind and desire to releeue them and help them vp But aboue all things we must beseech God to giue vs the spirit of vnderstanding as I sayd Moreouer this thing must also be practized that is to wit when any of vs is in trouble he must haue a care to apply the holy scripture to such vse as he may be comforted by it VVhy so For we bee offended if a man commeth too sting vs and to heape vp yet more trouble vpon vs when we be in aduersitie already and wee will soone say it is a greate crueltie and that there is no honestie and good dealing in men when they handle vs after that sort and yet for all that euery one of vs will do the lyke to hymselfe As how If I be in any he auinesse and take the holy scripture to comfort mee with I bethinke me not to take the texts that should do it but rather if I meete with any threatening in steade that the scripture should make mee feele some taste of Gods goodnesse to my comforte in hym and assuage all my sorrowes I set my selfe on fire and increace my greefe more and more See then how we ouershoote ouerselues bycause we haue not the skill to cōfort our selues as we ought to do and as God would wee should do And therefore not only let vs haue pitie and compassiō of our neyghbours when they be in aduersitie but also let euery of vs looke to hymselfe to comfort and assuage hys owne sorrowes aright when he lighteth into such extremitie Now it followeth that Iob desireth God to lay downe a gage and to giue a pledge or too put in a suretie VVho is he sayeth Iob that will touch me in my hand He returneth too the matter that was declared yesterday which is that hee woulde fayne go to law with God yea and do it as with his fellowe or hys equall For why demaundeth hee a gage why demaundeth hee a suretie or warrantize It is bycause he would haue God too abace himselfe from his maiestie as if he should say Surely so long as thou continuest in thy greatnesse I dare not come to dispute against thee for thou art ouermightie to confound mee But giue mee leaue to talke with thee lay me downe a gage bynd thy selfe to abyde tryall and submit thy selfe too the authoritie of a iudge in cace as if a man that is no dweller in a place shoulde hyre a house and put in suretyes for it VVhat Iob meeneth by saying VVho is hee that will touch mee in the hand It is as muche to say as who is he that will vndertake too bee suretie for mee For men vsed that ceremonie and like as now adayes men signe a paper in the hand of a iudge or of a notarie so in those dayes the parties touched one another in the hand too gyue theyr fayth and to bind them selues Yee see then what Iobs meening was But yee would knowe whither this demaund of his were to bee excused in that he desired God that hee myght pleade against him It is very certayne that it was not to bee excused For as I touched glauncingly yesterday we ought too desire nothing more than to come before God and to haue hym to be our iudge yea and that he should handle vs as hee listeth himselfe True it is that if he should vtter his rigour against vs there were no shift but we should be confounded VVo bee to those wretched creatures that come to be iudged rigorously and without mercie But forasmuch as God loueth vs too
receyue vs through the forgiuenesse of our sinnes whiche hee offereth vs and sheweth hymselfe to bee at one with vs in our Lorde Iesus Christe and pronounceth all them blissed whose sinnes are forgiuen when we heare of these things can wee wish a better cace than to come before the face of him that taketh away oure sinnes and casteth them behynde hys backe and into the bottome of the Sea as it is sayde ▪ And specially let vs looke vppon oure Lorde Iesus Christ too whome all power of iudgemente is gyuen whiche serueth to maynteyne our cace and he is our aduocate Thynke wee not that hee will make the bitter death auaylable which he indured for vs So then if men were as well aduyzed as they ought to be there were nothing too bee more wished than to be iudged at Gods hand at leastwise so they had recourse to his mercie and yeelded themselues intoo the handes of our Lord Iesus Christ who will not iudge vs to our condemnation but rather acquit vs And why For in that behalfe wee may say with Sainct Paule It is God that acquitteth vs who shall condemne vs VVho shall accuse vs seeyng that Iesus Christ is our aduocate that defendeth oure cace and the partie that answereth for vs before God hys father Shall wee now feare too bee accused or condemned But what Iob hath vttered hymselfe heere in such wise as hee founde himselfe turmoyled with hys owne passions and torments and heereby wee bee taught to represse oure owne naughtinesse VVhy so For wee see what the inordinatenesse of our nature is If wee giue oure affections head whereto must we come Iob desyreth to go to law wyth god Alas and can he preuayle in his sute No hee desireth too bee vtterly ouerwhelmed As much would we doo were it not that God restreyneth vs by gyuing vs the grace too subdue our passions Then let vs marke well first that when men suffer themselues too bee caried away by their fleshly affections they ouershoote themselues so far become so hardharted as they make no bones to rush against God and that is a horrible thing For there is not that mā of vs which abhorreth not to aduāce himself after that sort against god but yet for al that we do so and it is an ordinarie vyce among vs VVhat is to be done heerevpon VVe must learne to brydle oure affections seeyng they be so furiouse and do arme vs after that manner against god For this example is set afore vs to the end that euery of vs should indeuer to represse them as much as in vs lyeth Marke that for one poynt Agayne lette vs not desire too diminish the maiestie of God for the easing of our selues For if his hand be ouerstrong and ouerheauie vpon vs when he afflicteth vs let vs assure our selues that hee vpholdeth vs by a farre stronger and mightier puissance VVhen our Lord visiteth vs and sendeth vs any affliction well wee may then say heere is a burthen too heauie for me to beare I can no more indure it But when we be so feeble let vs consider a little by what meanes wee hold out but one minute of an houre How are we able to resist Is it of our own manfulnesse Is it for that wee of oure selues can warde Gods blowes when hee striketh vs or for that wee are able too outstand his force No no. But it is bycause that when hee striketh vs with the one hand hee holdeth vs vp with the other For else it is certayne we should be vndone at euery blowe God should neede no more but to giue vs one fillup as they say or but to make countenance to strike vs and we were dispatched out of hande Seeyng it is so with vs that we cannot holde out when God afflicteth vs but by his power were it not a greate follye in vs to desyre therevpon that his mightinesse should bee abated VVherefore as I haue sayde erewhyle Let vs learne not to desire that his glory should bee diminished for the easing of vs For that were the cleane wrong way and wee should bee vtterly disappoynted of our desire if we thought too bee eased by the weakening and effeebling of Gods hande For that were the next way too send vs packing bycause there is none other meane too preserue vs but onely Gods vttering of his strength in vs as I haue sayde afore That is another poynt whyche wee haue too consider in this texte And therewithall let vs marke also that it is an horrible blasphemie to require God to lay vs downe a gage and too put vs in a pledge or suretie And why For it is a likelyhod that wee trust not too his faithfulnesse True it is that Iob vseth these words to declare that there is an ouerhygh power in God and that no mortall man durst incounter it except God would release his owne right and yet neuerthelesse that God gyueth vs other assurances to come vntoo hym VVhich are they It is that he will haue men content themselues with his single word as good reason is they should VVill wee then bee assured Let vs giue eare to Gods promises let vs imbrace them and let vs beleeue that hee ment not to feede vs with leasing not to soade vs with vayne and frutelesse hope but that hee is faythfull too performe all that he hath promised Thus yee see to what poynt it behoueth vs too come And besides this we haue a good gage in our Lord Iesus Christ For we see that all that euer God promised was warranted at such time as he gaue his onely sonne to death and rayzed him vp agayne Do wee not then see a gage that ought to assure vs sufficiently Besides this God sealeth his promises in our harts by his holy Ghost Marke then what a goodly record this is namely to haue our Lorde himself speake to the end we might not doubt of his truthe but might boast to our selues that whatsoeuer is conteyned in his word is altogither sure and deceytlesse vnto vs Marke I say marke the assurances whiche God gyueth vs and the goodes that hee putteth into our handes to warrant vs Other pledge and assurance hee will not haue vs to demaund and therefore let vs learne too content our selues with that This in effect is all that we haue to consider vpon this verse But yet for all that it behoueth vs to turne backe to that which I haue touched that is to wit that seeing our Lord voutsafeth to handle vs so sweetly and telleth vs that we must not be afraid to come before his face so much the more vnthākfulnesse is in vs if we desire to go to law with him For must not a man be totoo froward when he refuzeth to bee iudged by God Yes and sith that God promiseth that euen when he vseth greatest rigour yet will hee not forget his goodnesse too releeue and mainteyne vs continually as he shal see needfull and to giue a good and desirable
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
giue vs some truce while wee bee heere VVhy vtterest thou so great rigour agaynst vs Thus ye see in effect what Iob ment too say And I haue tolde you alreadie in what wise it may bee lawfull for vs too vse this complaynt that is too witte without murmuring or disputing And by the way let vs marke that too the intent wee lift not vp our selues agaynst God ne stryue agaynst the roddes wherewith hee scourgeth vs in this extremitie it behoueth vs to come to one other consideration which is that although we go forwarde vnto death and haue alwayes one foote in the graue yet wee knowe that god hath stretched out his hand to deliuer vs thence For to what ende came Iesus Christ into the world Yea why went he downe into hell that is to say why suffered hee the anguishes that were due to all wretched sinners but too deliuer vs from them So then if men cannot nowe conceyue good hope to bee comforted in death it is al one as if they would denie that our Lord Iesus Christ hath suffered it in his person For whereas the Sonne of God abaced himself so farre as to be subiect to our curse and to feele Gods hand agaynst him that was to the end to deliuer vs from death and to assure vs that the victorie which he hath purchased is for vs Seeing then that he hath power ouer death let his resurrection alwayes come before our eies and let vs assure our selues that God hath stretched out his strong and victorious hande to deliuer vs from the bondage of Satan And therin let vs consider that although wee haue many aduersities to suffer in this mortal life and that it please God to exercise vs we must not thinke it straunge nor enter intoo the waylings and complaints which are made here too say yea what am I when I haue passed through this worlde I must go to the graue and no man can rescue me But wee shal be rescued well ynough if we haue Iesus Christ for our redemer who is ordeyned to bee our pledge and warrant and hath abolished the paynes of death broken the bandes of Satan and burst open the brasen Gates too set vs free Seeing we know this let vs be pacient in the middes of al the aduersities of this worlde assuring our selues that although we haue battayls here bylow we haue a rest prepared for vs aboue in heauen and if we fight manfully here let vs assure our selues that wee cannot but triumph in heauen Thus ye see what we haue to beare in minde for the fencing and arming of our selues agaynst the temptations wherwith Iob was assaulted and which he had so much ado to withstand Furthermore let vs marke well the thing that he addeth which is haut not I wept with him that was in aduersitie and had hard and sharpe dayes or tymes was not my soule sorrowfull with the poore or afflicted Now then I haue looked for good and euill is happened vntoo mee I haue hoped for light and behold here is darkenesse Hereby Iob declareth that he seeth not the reason why God dealeth so roughly with him forasmuch as in his prosperitie hee had not bene cruell but pitifull towards the poore and such as were in heauinesse and that hee had not bene drunken in his pleasures but had alwayes considered what the miseries of mans life are so that hee wept with them that did weepe and kept companie with such as were tormented with aduersitie Thus ye see what Iob alledgeth to shewe that there is no reason why he should be so afflicted And surely when God beateth vs with his roddes commonly it is bicause he seeth that we cannot beare our owne ease and that our flesh groweth ouerlustie or else we be cruell towards our neighbours Lo heere the two causes why God doth ordinarily afflict vs And wee see also that in the Scripture hee threatneth those that doo so passe their bounds in their prosperitie wo be to you sayeth it that laugh for you shall weepe And why for men cannot forbeare from ouerreaching themselues when they bee in rest and things fall out as they woulde haue them for then they forget themselues and think they are exempted from all aduersities and are as it were drunken folkes like as a drunken man hath no staye of himselfe but rusheth with his hornes as a wilde beast euen so fare the most part of men when God handleth them gently that is too say they abuse his goodnesse and fling out at rouers giue the bridle to their lusts For hath a man meate and drinke euen his fill therevpon insueth whoredome and shamfull wantonnesse yea and blasphemies and violences and moreouer fond iests and playes and such other things to be short a man cannot hold himself in good modestie so long as he is at his ease Ye see then that the cause why God afflicteth men is for that he seeth it is for their behoofe to be so corrected Furthermore there is yet one other inconuenience For they that haue the world at will passe not for poore men that are in aduersitie but despise them and set their feete in their necks VVe see that in this respect it was sayde in reproch of Sodom and Gomor behold there was aboundance of bread and therewithall pleasure and crueltie so as they vouchsafed not to succor such as were in need Forsomuch then as they that are at their ease wil not intermeddle themselues with the troubles and incumberances of their neighbors but holde themselues as it were in an earthly Paradyse and exempt themselues from the feeling of all their greefs and aduersities God must bee faine to handle them roughly when their turne commes about and forsomuch as they haue had no pitie nor compassion of the miseries that they haue seene in their brethren God must bee faine to make them fele by force anon after that they be but men They would discharge themselues of all worldly miseries and God sheweth them perforce that they must of necessitie knowe themselues to be such as they are Ye see then that the doctrine which wee haue to mark is that Gods ordinarie afflicting of men is either bycause they haue beene cruell in the time of their prosperitie or bycause they haue made themselues drūken in their lawlesse pleasure But he erewithall let vs marke also that God might iustly keepe vs occupied with aduersities though the foresayde causes were not and that hee hath secret determinations wherof we perceyue not the reason like as it hapned vnto Iob. And that is the cause why Iob complaineth For it seemeth to him that God ought not to haue afflicted him after that maner seing he had behaued himself so aduisedly but rather he thinketh that god shuld haue spared him seing he had bin so fellowlike and freendly a man and bin sad and sorie with such as were in aduersitie But what for that Hereby we see that wee haue two things to beare away The
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
marke first of all that it hath alwayes bin Gods wil that the louing of their enimies shoulde bee the marke of his children And for proofe heereof let vs harken what is sayde in the lawe of Moyses If thine enimies oxe or asse be fallē into a ditch thou shalt lift him out God cōmaūdeth vs to do good to our enimies brute beasts shall we not then do the best we cā to succour their owne persons I am bound to procure mine enemies welfare and to shew it euē in his cattell what shall I then do to his person which is muche more precious So then we haue to conclude agaynst the horrible blasphemie of the Papists that Gods wil hath at all times bin that the faithful should loue those that hate them and indeuer to doo those good whiche hurte them Marke that for one poynt And heerevpon wee haue also to marke that it is not a counsell that may freely bee left vndone but a streyght cōmaundement against the which wee cannot striue without offending God deadly Nowe seing it is so that God woulde binde the faithfull to loue their enimies euen in the time of the lawe muche more reason is it that we should haue the sayde rule nowe For we haue a more large declaratiō of it by the holy mouth of our Lord Iesus Christ The doctrine of the law is darke of it selfe yea and it was wrested awry by the Scribes and the Phariseys but nowe hath Iesus Christe brought it againe to his purenesse told vs that if we loue not those which hate vs and indeuer not to helpe those that would hurt vs we shall not be acknowledged for Gods childrē Surely it is a horrible threate that wee shall bee disherited of Gods kingdome and that he wil shake vs off and bannishe vs from the fellowship of his children Seeyng then that our Lorde Iesus Christe hath with suche threatening tolde vs that we must beare good will to our enimies let vs learne to frame our selues to that doctrine and therin acknowledge that the shamelesse boldenesse of the Papists hath bene to villeynous yea and to diuelishe in saying that Iesus Christes woordes are but a simple admonition seeing it is matched with such a sentence of damnation that God wyll renounce vs and banishe vs oute of his kingdome if wee ouermaster not our heartes so farre as too loue those that hate vs Moreouer wee haue also a mirror heereof in our Lorde Iesus Christ for he offered himselfe for suche as were his deadly enimies VVherefore indured hee so bytter death but too reconcyle vs Nowe if there behooued a reconciliation too bee made then was there a hatred and God and we were at oddes Behold then our Lorde Iesus Christe yeelded himselfe to death yea and too all curses to recouer vs vntoo God his father at suche tyme as wee were his enemies and ought not such a pledge to breake our hearts though they were harder than stone And this is it also wherevntoo Sainct Paule bringeth vs backe in the Epistle too the Ephesians when he goeth about to subdue all the hatred which wee haue cōceyued agaynst our enimies Thus then the order whiche we haue to note is that those whiche liued vnder the lawe offended God when they intended to reuenge themselues and therfore what shall become of vs which haue such a declaration as I haue told you already Howbeit it is not ynough for vs to beare our enimies no euill will but we must also haue a minde to seeke their benefite and welfare And this is well woorthie to bee noted For diuers haue thōght they should be discharged before God so they ranne not with naked sworde agaynst those that haue offended them or done them any wrong As for mee say they I will seeke no reuenge but I pray God auenge mee of them it would do mee good at the heart if I might see a mischiefe light vpon them Yea nay here is another manner of practising of this doctrine when Iesus Christ declareth vnto vs that we muste pray for them that curse vs speake well of them that backbite vs and do good to them that seeke to hurt vs But contrariwise wee are so full of poyson that we desire nothing but that God shoulde ouerwhelme them And on what side soeuer any mishap befalleth them we are glad of it Can this be done without the ouerthrow of all that is conteyned in the doctrine of our Lorde Iesus Christ There are others also to be found which haue not so malicious a heart as to suffer their wicked lustes to haue open libertie but they wyll say as for mee I am ready to forgiue him and I wishe him no more harme than too my selfe and yet in the meane season they cannot wish the welfare and profite of such as haue displeased them or with whome the bee offended But let vs marke that it is not ynough for vs to absteyne from all reuenging with our handes our tongues nother is it ynough for vs too put away euill will so as wee would not wish any harme or aduersitie to such as are our enimies but it behooueth vs too go one degree further And how is that It is that we muste loue them For if Iob had not loued his enimies surely he would haue reioyced at their misfortune So then lette vs learne not onely too keepe our hearts locked vp that they bee not prouoked agaynst such as offend vs but let vs learne to beare thē such an affection of freendship as we may be sorie when any euill happeneth vntoo them and also haue pitie and cōpassion of them and if this seeme to hard for vs to do was not Iob a man subiect to affections as wee bee and yet did God get the vpper hande of them Then behooueth it vs to fight That cannot be done without great inforcemente It is true but wee muste force oure selues howbeeit not vpon truste of our owne strength but with praying vnto God to giue vs the spirite of meekenesse to bring vs thither as wee see his woorde leadeth vs VVhat is to be done then If I looke vnto the thing that is commaunded it is certayne that my nature draweth quyte backwarde For I shall be angry when a man hurteth mee or hath practized any euill agaynste mee And although I loue vprightnesse and good dealing yet shall I not fayle to bee inflamed with harteburning and to haue some desire of reuenge against such as haue gone about to do me harme Yet notwithstanding I see heere that Iesus Christ condēneth mee and pronounceth this dreadful sentence that God will shake mee off and that I shall be razed out of the number of his children if I loue not mine enimies And therfore seeing I know not onely the infirmitie but also the frowardnesse of my nature it behoueth mee too pray God too correcte these vices in mee I knowe that I haue nothing but bitternesse in mee wel then God hath the spirite of
sweetenesse therefore it behoueth mee to seeke it at his hande Go too there is in mee a certayne frowardnesse that vexeth mee and God hath the spirite of meekenesse and gentlenesse then behoueth it mee to desire him to make me partaker of it If wee haue our recourse after this sort vnto God surely we shall not want any thing Furthermore lette vs enter into our selues and inforce our selues for what shall wee gayne by soothing of our selues It is true in deede that God commaundeth mee suche a thing but I am a man I feele mine owne infirmitie yea and I am diseased Behold the Phisition offereth himseife and commeth with the Medicine in his hande and yet had I leuer to continue still in my disease than to suffer any medicine to bee ministred vntoo mee nowe then I pray you am I therefore too bee excused VVherefore inasmuch as we knowe the vices that are in vs lette vs go to the remedie wee neede not seeke farre for it and although wee be very loth yet behoueth it vs to fight againste our lustes assuring our selues that they bee as madde beastes and therefore greate force and violence muste be vsed to oppresse them And heere yee see why I sayde that it behoued vs to streine and inforce our selues for wee shall haue muche a do to bring it to passe Neuerthelesse if wee go too it after this sorte God will turne the bitternesse of our nature into louing kindnesse and sweetnesse and he wil not suffer vs to hate our enimies And for this consideration as oft as wee bee tempted to hate our enimies we must cal to minde the request that wee make when wee desire God too forgiue vs oure faults as we forgiue them that offend vs For there it behooueth vs to be cited before God according as in very deede we come to present our selues before Gods iudgement seate Howe VVhen I proteste vnto my God that I forgiue mine enimies and that I desire none other pardon than I graunt them and yet in the meane while there is nothing but dissimulation in mee VVhat Shall not my prayer bee turned intoo cursing If wee thought well vppon this surely wee myghte breake the wicked stomacke that is in vs and at lengthe God shoulde haue the victorie so as it should be easie for vs euen to loue them that hate vs But that wee maye the better knowe the euill that is in vs let vs go to it by degrees as the Scripture leadeth vs It is not possible but wee shall bee styrred vp when a man dooth vs any wrong VVell there is one sinne already if we do but grudge agaynst him in our hearte according as our Lorde Iesus Christe sayeth wee haue already gayned the euerlasting fire And his expressing hereof is by a similitude which hee borroweth of the maner of the iudgements that were in his time Therfore to make comparison of the three degrees of offending in this behalfe he sayeth that the firste is worthie to be punished by iudgemente But when wee open our mouth to vtter any woordes of spyte or disdayne agaynste him that hath offended vs then is there a condemnation yet grieuouser and more to be feared as if we were condemned by a counsell or cōsistorie somewhat more solemnely assembled according as Iesus Christ alledgeth that similitude The third degree is whē we come to open raging in woordes thorough choler and this offence deserueth to bee punished as it were by the chiefe court of iustice But Iesus Christ leuing the similitude sayth playnly that such a one is worthy of hell fire He meeneth that all three are worthy of it but yet notwithstanding he sheweth the degrees of the euill Then if a man haue any sodaine choler although the same settle not in his hearte yet ye see hee hath already deserued euerlasting death before god How shall we do then if we foster deadly hatred in our heartes and be full of venemous rancour to be reuenged of them that haue done vs any wrong wherefore let vs learne to correcte this vice in vs and vnderstande that if any euill worde haue scaped our mouth it behoueth vs to be sorie for it and to fall to that which Sainct Paule sayth namely that the sunne go not downe vpon your wrath leaste ye giue possession vnto Sathan Heereby we be warned that if we haue bene moued to any displeasure the same must passe away and the sunne must not go downe vpon it so as our anger shoulde multiplie in it selfe And why The punishment that Sainct Paule addeth ought to touch vs neere For sayth he it is to giue Satan possession of vs If a mā should demaund of any of vs whether we would that the Diuell should haue the masterie of vs and reygne ouer vs and be our Prince we woulde vtterly abhorre it And yet notwithstanding we do it as oft as we beare any euill will agaynst our enemies VVe cannot make God a lyer nor his holie spirite which speaketh by the mouth of S. Paule But when wee knowe this let vs passe further and thinke thus with oure selues yonder same is a creature of God and I see hee is a wretched damned soule what ought wee to do then but onely pray God for such as are in the way too destruction And agayne hath not oure Lorde Iesus Christe redeemed mennes soules true it is that the effect of his death cōmeth not to the whole worlde Neuerthelesse for asmuche as it is not in vs too discerne betweene the rightuous and the synners that go to destruction but that Iesus Christe hath to our knowledge suffered his death and passion as well for them as for vs therefore it behooueth vs to labour to bring euery man too saluation that the grace of oure Lorde Iesus Christe may bee auayleable to them And furthermore if this bee to heauie for vs lette vs consider what comparison there is betweene God and vs For who is hee that offendeth not God dayly And yet neuerthelesse assoone as wee returne vnto him hee giueth vs libertie too come familiarly thither without doubting that wee shall be receyued And yet in the meane whyle if any man offende vs there is no meanes to be founde to make vs freendes agayne Thus yee see what we haue to gather of this sentence where we heare Iob protest that hee not onely forbare all reuenge but also was sory when any euill happened to his enemies and his hearte reioyced not when hee hearde speaking of it Neuerthelesse the holy Scripture telleth vs that the rightuous shall reioyce at the confuziō of the wicked and that is true Howbeit to the intent to haue such a gladnesse as God alloweth it behoueth vs to be scoured clensed from all priuy malice all regarde of oure owne persons VVhen Gods children reioyce at the aduersitie of the wicked it must be to the ende to acknowledge that God is iust and rightuous and yet therwithall they must also take warning to walke in feare
to kepe them from stumbling into a deadly fal but that God do hold them back by afflictions And so ye see that the cause why wâ—e fall not intoo the graue is that God afflicteth vs But therewithall Eliu sheweth vs howe harshe this medicine is in that hee sayeth that it consumeth oure fleshe so as wee haue no more the shape of man but are like vntoo deade men that are taken out of the earthe and oure bones doe clatter without and wee can not so much as take breathe but are in continuall tormente so as wee haue no release but God persecuteth vs with such extremitie as we can no more Thus he sheweth that God can not at the first blowe winne that thing at mennes hande which were to be desired that is to wit that they should knowe themselues wretched and full of infirmities and there vpon stoup vnto him but that they must be faine to be ouercom with strong hand and continual torments or else they will neuer yeelde and submit them selues vnto him Behold the two poyntes which wee haue to marke And as touching the firste let vs learne to beare our afflictions patiently sith wee see that they serue vs for medicines and salues Is it a small thing for vs to bee drawne out of the graue These wordes concerne not onely the bodily death whiche passeth awaye but also by a similitude the euerlasting damnation is termed heere a graue or a pit Then are we readie to fall not to breake our armes or our legges no nor only to breake our neckes but also to perishe for euer and to be wiped out of the booke of life and to be cut off from the kingdome of heauen Lo to what state our pride bringeth vs For so long as we flicker after that sorte in the ayre and thinke wee haue anye strength of our selues and build thervpon after our own fancie I say so long as we be possessed with suche foolishe presumtioÌ„ we are always ready to stumble and to perish But God hauing pitie on vs sendeth such remedie as he knoweth to be conuenient which is that he afflicteth vs and beateth vs with his roddes If we grudge and can not be pacient when God doth so chastise vs Is it not an extreme vnthankfulnesse not to suffer God to remedie our destruction to draw vs froÌ„ it So then let vs mark well that here the holy ghost ment to make gods chasticemeÌ„ts sweet and amiable to vs to the end we should beare them â–ª quietly when they be sent vs Marke that for one poynt Verely this will seeme straunge too fleshely reason For oure fleshely reason will saye coulde God prouide no better meane for oure welfare than by tormenting vs after that sort Behoued it him to sende vs to death that he might call vs vnto life Surely it is an incredible manner of proceeding if a man debate it according too his owne reason and he will thinke it but a foolishnesse that God shoulde kill vs in pardoning vs For what are afflictions Signes of his wrath and wee knowe that all diseases are the messengers of death and that all the sorrowes whiche we conceiue are drownings of vs But our Lord sendeth vs sorrows sicknesses and tormentes and holdeth vs in them as vpon the racke till we can no more and till wee faynte in suche wise as our life draweth to the graue For these words concerne not the small afflictions where with we are accustomed but they concern Gods sending of vs to so great extremitie as there remayneth no more hope in vs And how is that must God cast vs into the bottome of death to the end to drawe vs out againe But so worketh he and we must not pleade against him for we shall alwayes haue the worse end of the staf And out of doubt that is the cause why the holy scripture sayeth that it is his ordinarie maner to kil before he quicken and to bring to the graue before he raise to life Then let vs vnderstaÌ„d that God intendeth heere to exercise oure obedience by trying vs to the vttermost so as wee can indure no more no nor so much as drawe our breath but seeme to bee vtterly choked Therefore when our Lorde bringeth vs to that point it is to the end to know whether we be wholly his and whether wee can abyde to be gouerned by his hand or no. Howsoeuer the world go â–ª when we be tempted in our troubles and greefes let this sentence come to our mynde to comfort vs withall behold it is sayde that God in bringing men to their graue intendeth to drawe them out againe and that in consuming their fleshe hee mindeth to restore it again and that in tormenting them with extremitie hee purposeth to comfort them and too bring them to rest Seeing it is so let vs take hold of this comfort and let it suffize vs to assuage all our sorrowes let vs not be out of hart although it seeme that we be vtterly forlorne let vs alwayes passe further and further in the strength of this doctrine and let vs learne to raise vp our selues by it euen when wee bee cast downe into hell Thus ye see what we haue to beare in mynde And afterwarde when Eliu maketh so long a description of Gods chastizements it is to shew vs how dreadfull his wrath is And this also is a very profitable lesson for vs For which of vs thinketh of the greatnes of Gods wrath as it is spoken of the holy scripture It is sayd in the song of Moyses who knoweth the greatnesse of thy wrath And vndoubtedly although Gods wrath bee a fire that consumeth all things yet notwithstanding we thinke not vpon it but ouerpasse it It is tolde vs in Sermons and we reade goodly texts of it but we are not touched with it nother doth any maÌ„ rest vpon it For as much then as we make no accouÌ„t of Gods iustice and take it to be but as a sport we ought to marke wel the counsell that is giuen vs by the holy ghost like as in this text it is saide tha God breaketh mens bones that is to say vseth so great violence as there remaineth no strength at al in them vnconsumed Their flesh wasteth and consumeth away so as there remaineth but an image of death and a man is so continually tormented as he is like a deade man It is not without cause that all this is set afore vs but it is too the ende to waken vs and that when God vttereth his iudgementes against vs to make vs feele our sinnes we should the better be thinke vs that those tormentes are more terrible than can be expressed According also as wee see howe the holie scripture vseth many comparisons in that behalfe VVhy doth it likeÌ„ God to a Lion that breketh and brozeth things with his teeth and plucketh them in peeces with his pawes It is not to attribute such a crueltie vnto God as is not coÌ„uenient for him but
I not serued God as I ought to doe And though I haue committed some fault is ther not some meanes to recōpence it withall Yes And I haue done this and that Behold I say howe men would euer put some barre in Gods way to the end he should haue no vantage of them Thus seeke they their rightuousnesse in their owne merits But when God intendeth to giue vs a rightuousnesse whereby we may stande before him he vseth a contrarie kynde of speach which is that he admitteth vs and accepteth vs for ryghtuouse by couering oure sinnes VVhere on then shall our ryghtuousnesse rest On the free mercie of our God bycause that when hee hath once scoured awaye oure spots with the bloud of his sonne and discharged vs from death and damnation by the raunsome which oure Lord Iesus Christ payde vpon the Crosse he wipeth oute our sinnes and layeth not oure offences to oure charge Thus the ryghtuousnesse which is preached vntoo vs by Gods messengers is that wee be iustified or accepted for ryghtuous And it is not without cause that the holye scripture vseth continually the word iustifie It might wel sayd that we finde fauour or grace when God pardoneth vs according also as it is often said so but the holieghoste thought it not ynough to vse such words And why For so long as wee bee sinners God muste needes hate vs wee knowe that hee is the welspring of ryghtuousnesse and there is no agreeument betwene him and vnryghtuousnesse Therefore so long as we be sinners we be lothly in Gods sight and hee must needes reiect vs and to bee short we haue no enteraunce vnto God till wee bee iust and ryghtuous Nowe then howe become we rightuous It is bycause God regardeth not oure sinnes but buryeth them and hydeth them and clenseth vs from them So then our sinnes are wiped out in the death and passion of our Lord Iesus Christ in so much that wee bee taken for ryghtuous and God findeth no more fault with vs when he accepteth vs after that sort for his sonnes sake This is the ryghtuhusnesse that is spoken of in this strayne Furthermore whereas it is sayde expresly that the messenger which recomforteth vs is one among a thousande It is to make vs set the more store by the benefyte whereof wee sildome make account that is to wit of the meane of our attonement or reconciliation Then is it declared that the same is no base nor common thing It can not at all times be stumbled vpon that we should haue a man sente of God to warrant our saluation or to bee the meane of oure attonement with him and therefore it is no suche thing that wee shoulde cast it vnder our feete And that is the cause why the Prophete Esay sayth how beutifull are the feete of them that bring glad tydings of peace Nowe by the feete the Prophet meeneth their comming and presence as if hee shoulde say if the worlde knewe what a benefite it is when God declareth his mercie vnto it it would loue and esteeme those that preache the Gospell and it would acknowledge that God hath committed suche a treasure vntoo them as surmounteth all the goods that we can wishe Sainct Paule also alledging the same text applyeth it to shewe that the preaching of the Gospell is a singular gifte of god Then let vs not thinke that the same commeth of men but let vs be fully assured and resolued that God seeketh vs when his Gospell is preached vnto vs God must bee the builder thereof such goodnesse must proceed from him and therefore if wee father it vpon men it is too great an vnkyndnesse VVherefore let vs beware that wee deface not the goodnesse of God and when the Church is in such order that we haue preaching and all other things let vs assure our selues that it is all one as if God came to seke vs to bring vs to saluation And there withall let vs knowe that hee granteth not that grace and priuiledge to al men In good soth ther are countries which we esteeme and also to the worldward are to be more esteemed than we which yet notwithstanding haue not the message of saluation Let a man go through the whole world let him serch al natiōs yea euen those which haue bene most excellent in times past let them go seeke in Greece where al sciences of the world were inclosed as it seemed let him go into Italie into Fraunce which now is in some estimation or let him go into Spaine And what shall hee finde but vtter desolation For there not onely those which ought to be the messengers of saluation are vtterly dumme but whiche worse is yee shall heare mastie dogges barking oute blasphemies againste God and yee shall see wretched soules led too destruction and the Diuell hunting euerie where after his praye For vndoubtedly looke howe manye preachers goe vp into their Pulpits so many dogges are there to hunt and fetche in the game and too bring it into Sathans toyles that the wretched soules maye goe to damnation But heere wee haue Gods promises preached vnto vs to leade vs to saluation Therefore wee see it is not without cause sayde that a faythfull messenger of Gods grace is an odde man among a thousande and so rare a benefite as wee ought too esteeme hyghly Howe be it this is not sayde to make vs esteeme the persons but to make vs to receyue the benefite which is ministered vntoo vs by them with the greater reuerence that is to say to make vs receyue the grace of God for so much as it pleaseth him to drawe vs to him and to iustifie vs of his fatherly loue shewing vs that although wee bee wretched and miserable and that there bee nothing in vs but deathe and damnation yet hee will not leaue vs there but deliuer vs by the meane of oure Lorde Iesus Christe Nowe let vs fall downe before the face of oure good God praying him so to make vs feele our faultes as wee may mortifie all our lustes more and more and bee withdrawn from the corruptions of this world and frame our selues to seeke vnto him and that for as much as in this mortal life we be subiect to much wretch ednesse and miserie It may please him to reach vs his hand from aboue too deliuer vs from them after hee hath once taken vs from the gulfe of death That it may please him to graunt this grace not onely to vs but also to all people and nacions of the earth c. The Cxxvj. Sermon which is the fifth vpon the .xxxiij. Chapter This Sermon is yet still vpon the xxiij xxiiij xxv verses and then vpon that which is added heere 29 He shal pray God and appease him and behold his face in triumphe and a mans rightuousnesse shall be restored vnto him WE saw yesterday that whē God afflicteth vs he procureth oure saluation by that means although it seeme not so to vs True it is that
the wicked shal be afflicted too how be it it doth but make thē hardhearted and chafe against God and so little fare they the better by their afflictiō that it doth the more bewraye thire wickednes bring them to the full measure of it But whē God afflicteth his chosen he ouermastreth mortifieth thē in such wise as they tremble before his maiestie becom vtterly dismayed like mē half dead insomuch that there is no more hope of life in thē in respect of themselues and to the worldward and finally ther remaineth nothing for them but that God shuld haue pitie of them And Eliu setteth out the meane whereby god maketh his chastizemēts auaileable towards the faithful that is to wit by comforting them through his goodnesse and by telling them that he is readie to forgiue their sins For althoughe afflictions bee for oure profite and serue vs for medicines and salues as was shewed yesterdaye yet notwithstanding it appeereth not so but by the ende Nowe the ende is shewed vs heere whiche is that God reacheth vs his hande assuring vs that hee will bee mercifull too vs howe so euer the worlde goe notwithstanding that hee hath handled vs roughly Then let vs marke well that the life of oure soules consisteth in the worde of God whereby hee gyueth vs assurance of his mercie and goodnesse towardes vs And too the intente wee shoulde esteeme this benefite as it deserueth it is sayde that hee which is the warranter of the remission of oure sinnes is as an odde man among a thousande so as hee is not to be found at aduenture but is a treasure which God reserueth to those whome hee thinketh good Besides this I haue tolde you that God in promising men the forgiuenesse of their sinnes giueth charge and commission too the ministers of his word to drawe them from death according as it is expressely sayd that the keyes of the kingdome of heauen are committed to those which preach the Gospell Too what ende To forgiue sinnes not of their owne authoritie but to the intent that the wretched sinners may be the better assured of their saluation and not doubt but God receyueth them to mercie Therefore the ministers tell them in his name that they bee quit before his iudgement seate And this is the cause why it is expressely sayde that God will haue mercie of a man when hee sendeth him a good and faythfull teacher and giueth his appoynted ministers the sayde charge and office of rescuing and deliuering the wretched creature that was in way of damnation Howe be it to the ende that all these thinges may bee the better vnderstoode heere are three points to be marked The one is that Eliu sheweth vs the cause and foundation of the forgiuenesse of oure sinnes namely that God is mercifull vnto vs and of his infinite goodnes wil not haue vs to perish That is one point The seconde is that the office of such as preach the Gospell is to drawe wretched soules out of death and to set them at libertie And the third is that the same is not done but by expresse commission giuen of God according also as it belongeth not to a mortall man to take vpon him so hygh a thing which is aboue our abilitie Then as touching the first point we see that the holy ghost bringeth vs here to the welspring of the grace which wee obteyne of god VVhen he forgiueth vs oursinnes why is it Not for that we are worthy of it not for that we are able too bee beforehande with him not for that we bring any thing that ought to procure his fauour towards vs but bycause he loketh vpon vs with mercy To be short the holy ghost fathereth the remission of our sinnes vpō the only free goodnesse of God for wee be so wretched as there is nothing but damnation in vs Behold it pleaseth God to succour vs and he doth it not for any thing that hee findeth in vs saue only infinite miseries but of his owne goodnesse which moueth him thervnto This then is a point which we ought to marke well to the end that when we come to obteyne forgyuenesse at Gods hand we may not imagin to appeaze him with our owne merits nor to be particausers of the remission of our sinnes but looke vpon that which is told vs here that is to wit that when God will haue pitie of vs he receiueth vs to mercie out of hand And so Eliu ment to aduertize vs that God doth not alwayes make vs to feele that goodnesse but that although he loue vs and bee minded to prouide for the things which he knoweth to be profitable for vs yet doth hee not alwayes giue vs that feeling but hideth it vtterly from vs as when God afflicteth vs it is sayde that he turneth his backe to vs or else that hee voutsafeth not too looke vpon vs or else that his countenaunce is louring towardes vs and that we be not able to beholde it Then let vs marke well that the faythfull shal now and then be dismayed and seke God and not be able to find him not that he hath forgotten them or reiected them but bicause hee will not as then make them too feele his loue And that is the cause why Eliu sayeth expressely that God is mercifull to vs when hee sendeth vs witnesse of the forgiuenesse of our sinnes by his word not that hee was not so before but bycause wee are then sure of it by experience and do as it were take possession of his goodnesse which was vnknown vnto vs for a time The seconde poynt was that the office of such as preache the Gospel is to forgiue sinnes And it is a notable poynt For without that we were vtterly forlorne and past recouerie Ther is none other meane to giue vs hope of saluation than by assuring vs that oure sinnes are forgiuen afore God and wee quite and cleane discharged For as it hath bene sayd that is the ryghtuousnesse whereby we are acceptable vnto him So long as oure sinnes are imputed vnto vs God must needes hate vs and what else is the beeing of Gods wrath vpon vs but a bottomlesse gulfe of all cursednesse Againe when wee be reconciled vntoo him the gate of Paradise is opened vnto vs he acknowledgeth vs for his children and the heritage of heauen is alreadie prepared for vs And howe may that be obteyned By hauing good and faythfull teachers too preache the Gospel vnto vs For the end whereat God ameth is attonement or reconciliation with vs according as Sainct Paule declareth where hee expresseth that the propertie of the Gospel is to be a message of attonement betweene God and man which is that Iesus Christ who knewe no sinne but was the vnspotted Lambe did put himselfe vnder the curse of our sinnes to the end that we should finde the rightuousnesse of God in him that is too saye after wee are washed in his bloud and haue put oure selues vnder the
haue bene come too the verie point to haue bene swallowed vp into the dungeon of hell And afterward when wee haue bene brought too that afterdeele too imbrace Gods promises and too haue such a lyuely feeling of them as wee maye call vppon him with a full trust True it is that this cannot bee doone perfectly but yet must wee go towards it yet must wee creepe neerer and neerer too it and wee must strayne ourselues too come at it Verie well haue wee made such profers Then is it tyme too open our mouth and too prayse Gods goodnesse that other men may bee drawne too him by our example and that all men may know how there is none other hope of saluation than in his only infinite goodnesse when it pleaseth him to make the death and passion of his Sonne auaylable to take away our sinnes so as wee may be wasshed cleane from all spottes and vncleannesse and be accepted for ryghteouse before him And this matter concerneth not the shrift of the Papistes but the confession of a Christian which ought to be put in vre among vs and is not I haue told you heretofore that one of the cursed blasphemies in the Popedome is too tye the forgiuenesse of sinnes to the Shrift that is made in a mannes eare for God neuer requyred it And in good sooth it is vnpossible that euer any men should knowe the hundreth part of their faults I meene euen of their grossest faults And how shall they doo then if they go about too number the offences which they haue doone vnwittingly Therfore the Shrift that is amoÌ„g the Papists is as a gulf of hell But there is a Christian confession which is allowed by the woord of God which is that wee should generally confesse our sinnes and when any of vs hathe giuen any cause of stumbling hee should acknowledge his fault too amend the euill That say I is the thing which wee haue to do when God shall haue afflicted vs and afterward remedied our aduersities It is not ment that wee should go blowe in a mannes eare too tell all our offences there nor also that wee should mount vp vpon a scaffold too tell particularly the faults that wee haue committed and after what maner wee did them No wee neede no more but too confesse our defaultes in generall and therewithall too consider that our Lord hath bound vs to him exceedingly in that hee hath giuen vs a happie and wisshed end of our toubles which would haue ouerwhelmed vs if hee had not reached vs his hand and set vs vp againe Also when wee haue offended our neyghbours by giuing euill example wee must acknowledge our faults and not bee ashamed too confesse them with sorinesse in our harts I sayd that this latter confession is ill practized among vs for wee see the pryde that is in most men True it is that they dare not say that they bee righteouse howbeeit when they confesse themselues sinners it is but a cloke of hypocrisie they say that all men are so and so wheras euery man ought too feele his owne misdooings wee fall too couering of them with the mantle of other men And that is a playne mocking of god So then if wee intend too confesse vnfeynedly that wee be bound vnto God and to humble ourselues before him let vs speake according to the feeling of our owne consciences and the miserie wherin wee haue bene pluÌ„dged and the deadlinesse wherout of God hath made vs way Marke that for one point Also there are othersome who when they haue committed any offence doo fall too blaspheming of God when a whole streete is infected with whoredome if a man reproue them for it they will aske him whither they bring him backe too popishnesse or no bycause they bee told of their faults As who would say that God would haue stumbling blocks nurrished and that the partie which hathe troubled the church should fare the better for his hardnesse and wilfull stubbornnesse So then let vs marke that when God discouereth our sinnes it is too the ende that if wee haue caused any trouble or offence wee should labour too amend it and not be ashamed to open our mouth to confesse what wee haue doone And that is the thing which is shewed vs now namely that when the sinner wil seeke vnto God for pardon and afterward come familiarly to him to take him for his father trusting in his mercy hee must also turne himselfe vnto men Hee must not only pray in secret nor only say in his hart I haue sinned and after that sort aske forgiuenesse and returne vnto God but hee must also turne vnto his neighbours And wheras erst hee went aboute too deceiue God and would haue rocked his owne conscience asleepe he shall coÌ„ceiue such a greef and confuzion in himself that God shall be glorified by it and such as were as it were asleepe shall awake those whose mouthes were out of tast shall find some â—auour in the grace of God such as were swalowed vp with sorowe shall knowe that God opened them the gate too come vnto him and too bee short such as were in despayre shall recouer hope of life and saluation Ye see then that the holy ghost ment in effect to declare in this text that when we haue prayed vnto God euery man secretly by himself wee must likewise offer him a generall sacrifice before men â–ª in acknowledging how much we be bouÌ„d to his goodnesse and in humbling our selues in our sinnes considering how wee had bin damned creatures if he had not pitied vs Therfore it is sayd that hee will haue an eye vnto meÌ„ And it behooueth vs to mark the order wherof I haue made mention already For Eliu began not at that point but sayde at the entraunce that the sinner shall be wakened namely for that God shal send him remorse of conscience and if hee receyue not that nor become the better for the warnings which are giuen him nor bee afrayd of Gods iustice for all the threatnings that are made vnto him hee shall feele his hand so hard and heuie as hee shall be inforced to perceyue his owne confuzion and to be greeued at it and to become as a dead maÌ„ And afterward when hee shall come to quickening God shall cause the gospell to be preached and the promises of saluation too bee offered vnto him and hee shall receyue them to his benefit Herevpon he shall call vnto God and conceiue such a confidence as he shall without any douting go vnto God as vnto his father and say Seing that God hath adopted me into the number of his children I may well take this libertie of coÌ„ming vnto him and seing he allureth mee so sweetly vntoo him I must not doubt but he will receyue mee This doone it is tyme to looke towards men If wee should looke first vntoo men and make fayre confessions before wee haue beene sorie and throughly greeued within it were a peruerting of
the order of nature But when wee haue once felt well the greeuousnesse of Gods iudgements and afterward are able too receyue the promises of the gospell and too call vpon God with trust in him and too rest vpon his mercie and fatherly goodnesse by feeling him fauorable too vs and that he is redie to help vs when wee haue doone all this then is it tyme to looke towards men that is to say too edifie our neyghbours This then is an inferior thing to that which hath bin declared afore And what is to be done in looking towards men wee must say I haue sinned I haue turned aside from goodnesse I haue bene a wretched man Here then it is shewed vs after what sort God ought too be glorified by vs that is too wit we must acknowledge that he only is righteouse and that there is nothing but iniquitie in vs as S. Paule sayeth in the third too the Romaynes For whē he sayth there that God is iustified he meeneth that we ourselues must first bee condemned If God should bee counted ryghteouse and wee ryghteouse to what a thing were that Then should hee haue a ryghteousnesse that were common and intermedled with men but when wee bee vtterly conuicted and no man dareth exempt himself but cōtrariwise we willingly yeld ourselues gilty and resort to the only goodnesse of God knowing that it belongeth to him only to iustifie vs bycause he is the fountayne of all righteousnesse that is the ryght acknowledging of him to bee righteouse VVherfore let vs learne too do as is shewed vs here For it is a generall rule for all the faythfull and it is not giuen by a mortal man but by the holy ghost Are we then desirouse to publish Gods goodnes which he had shewed vs in forgiuing vs our sinnes It behoueth vs to make this confession with the mouthe to our saluation according also as Sainct Paule sayeth in the tenth too the Romaynes that our beleuing with the hart maketh vs righteouse and our confessing with the mouthe maketh vs safe And sainct Paule is a good and faythfull expounder of this presente text For as I sayd afore if wee begin at the mouth all will bee but wynd and smoke Therfore we must first beleeue with the hart that is to say we must gather ourselues vnto God and enter into our owne consciences and therewithall bethinke vs of his promises that wee may flee vntoo him and vnto his mere mercy for refuge This done the mouthe must followe next And the confession of the mouth will then bee too our saluation when wee shall haue so beleeued with our hart vnto righteousnesse Yet notwithstanding these two things must bee matched togither according as wee see that they are inseparable Now wheras it is sayd I haue sinned I haue turned away from goodnesse and it hath not profited mee The holy ghost sheweth vs that our confession must bee pure and freeharted and that we must not speake by halues as the hypocrites do which say O it is true that all the world is sinfull and all men are faulty and so too their owne seeming they are wel quit Surely there is no dallying after that sort with God but wee must set foorth our sinnes to the vttermost that is too say wee must feele them to bee an intollerable burthen according also as wee see that Daniell doeth saying Lord wee haue sinned Is that all no but he addeth wee haue delt wickedly wee haue trayterously transgressed the lawe and wee haue beene wilfull and froward For what cause doeth Daniell packe so many words togither and make such a heape of them It is to shewe vs that such as will discharge themselues so lyghtly too Godward with speaking but a word of their faults and away are but hypocrites and neuer felt what their offences are So thē let vs marke wel that there is no superfluitie in this text where Eliu after hee had shewed that the sinner which is quit at Gods hand will cōfesse his fault sayth not only I haue sinned but also addeth I haue turned away from goodnesse VVherin hee doeth vs to vnderstand that a man must not stick to confesse his det fully and to say I haue bene vtterly froward and maliciouse I haue bin giuen to all wickednesse I haue strayed 〈◊〉 cleane from the waye of saluation I haue be 〈…〉 elf against God and I haue giuen myselfe wholy vntoo Satan as much as was in me Thus ye see how wee must deale that is to wit not for countenaunce sake but so as the hart do speke before God and then the mouthe also agree with it too confesse before men what wee haue felt within ourselues And this is in effect the thing which is shewed vs here But now let vs apply this too our selues cōsider what entraunce we giue vnto God to lay forth the treasures of his goodnesse towards vs For a man shall see nothing throughout but hardnesse of hart shamelessenesse How many are there in these dayes that humble thēselues Nay cōtrariwise al are wild beasts and those which bee most faultie are leaste ashamed too mainteyne their wickednesse and to set vp their bristles against men whēsoeuer they go about to amend thē and yet notwithstanding these men cease not too vaunt themselues of the gospell As for reformacion it is nothing worth with thē and yet it is the Apcee of the christians And what is the first lesson that wee ought to beare in mind but only this namely that wee may be inlightened to knowe the wrath of God to feele how haynouse our sinnes are so as we may bee sory and vtterly ashamed of them and that wee may imbrace Gods mercy and take hold of it to the ende to be reconciled to him for our lord Iesus Christs sake and by the meane of his deth and passion And finally to confesse our wretchednesse before men to the ende that the whole prayse may bee yeelded vnto God as meete is it should be Beholde I say wherevnto wee ought to inure our selues But what as I haue touched afore when men haue done amisse and that not lyghtely but greeuously so as one becommeth a drunkard another a whoremayster a third a swearer the fourthe full of malice and crueltie another a beater of him that seeks nothing at his hand If a man shewed them their faults what shall he see wild beasts which can by no meanes be tamed and which make but a skorne of all the warnings that are giuē them For scarcely is there one amongs ten whiche hathe such lowlinesse and modestie in him as too confesse his fault when hee hath done amisse Seing it is so do we not shet the gate against our God do we not reiect the grace which is offered vs by the gospell To be short we cannot abyde that God should forgiue our sinnes And so wee see that the preaching of the gospell vnto many men must be too bereue them of all excuse
shew by opē signes that there is nothing else but cursednesse in him till God receiue him and gather him home too him True it is that this matter myght bee layd foorth more at length neuerthelesse it will suffize vs in effect that the asshes and dust that are spoken of heere are not the cheef poynt of repentance but only an outward token of it Furthermore this token is not alwayes requisite but if it be to make open protestation of an outrageouse crime It behoueth the faithfull too be wel aduised that they repent and mislike of themselues all their life long for we passe not any one day without many misdooings we cōmit infinite faults without our knowledge yea and euē thinking that we do well so as if we examine ourselues throughly we shal alwayes find that there is somewhat still amisse in vs Therfore haue we cause of sorrowe and yet notwithstanding we shal not neede to make open protestation before men Then may repentance well be without the outward signes ioyned with it but when our faults are grosse and Gods wrath sheweth it selfe towards vs thē must we not only be sorie and mislyke of our selues but also in consideratiō that the same may edifie our neighbours we must adde some outward signes as if a man haue giuen some stumbling blocke seeth that Gods name is blasphemed by it and God discouereth his shame hee must not only mislyke and hate himselfe but also match his doing with outward humilitie before men as with a record or seale to ratifie his repētance And this must be not only in euery particular persone but also in the whole people according as wee see it hath alwayes bin the practize of the churche Moreouer let vs marke wel that it is not ynough for vs to haue the outward tokens but our hart must specially be wounded that being throughly greeued for prouoking Gods wrath against vs we may conceyue a sorinesse and condemne ourselues and be vtterly dismayed in ourselues And that is the sorrowe wherof Sainct Paule speaketh which he sayeth that we must not shun bycause it is to our saluatiō And therfore it is sayd also in the Prophet Ioell rend your harts and not your garments True it is that vnto such as had offended greuously and were desirouse that God should heare them the Prophet giueth commandment to returne with sackloth dust and asshes and to confesse themselues to be offenders and to craue forgiuenesse and too declare with solemne protestation that they haue deserued death but if he haue pitie of thē Howbeit forasmuchas men are so sore inclyned to hypocrisie and wil needes content God with fayre contenāces and forget that which ought to be the first cheef point the Prophet sayeth expresly that their harts must be rent and that the hardnesse of them must be put away So wee see that the effect which Iob ment to say is that in repenting him of his vnaduized speeche hee addeth that his so doing was no light nor small sin but so heynouse that hee is readye too shewe himselfe as a wretched offender that had committed a crime woorthie of death and hath none other hope nor refuge but only to the mere mercie of god yea and euen to make the same protestation willingly before men to the end that such as haue bene offended by him may be set vp againe and all men knowe that he desireth nothing but to humble himselfe vnder Gods hand Now seing it is so when we on our side haue doone any fault let vs learne not to lessen it nor to hyde it but to acknowledge it yea euen to the vtter abacing of ourselues Againe when we haue begonne to mislyke of our sinnes in our hart and to Iothe them and to be sorie for thē to the end that God should not enter into account with vs let vs also haue the modestie before men too vse the protestations which God liketh of namely too confesse that in all respects we haue deserued death but if God admit vs to mercie and let not the shame of our sin hinder vs from making amends for the offence whiche wee haue giuen by our dooing amisse Herevpon it is sayde that God after he had spoken vnto Iob turned himselfe to Eliphas the Themanite and sayd vnto him My wrath is kindled against thee and thy companions for yee haue not spoken rightly before mee as my seruant Iob hath done VVee haue seene heretofore that God found fault with Iob and nowe secondarily he findeth fault with his companions yea and that much more roughly Before we come to the comparison that is made here betwene Iob and his freends wee haue to marke the order which is that it is sayd that God hauing spoken those woordes vnto Iob turned his talke to those that had wrongfully condemned him Hereby we be warned that although God chastize his own with fatherly gētlenesse yet notwithstanding hee executeth his Iustice throughly vpon them according as it is sayd that his punishments or chastizements begin at his owne house or Churche Yee see then that God rebuketh Iob and in the meane whyle letteth the other alone whiche had offended more grossely than he A mā might demād here yea is it so VVhy doeth God set himselfe alonly at Iob and at the partie that had least offended For although he had done faults yet were they more too bee borne withall than the faults of his companions and yet God seemeth to vtter all his rigour against him alone Lo what a man might say Howbeit he is rebuked first bycause the thing which I haue alledged out of the Prophet must be sulfilled that is to wit that God beginneth to chastize his own householdfolke first VVhen he intendeth to execute his iustice he beginneth not at the vnbeleeuers he letteth thē alone he spareth them as though he had forgotten their faults Not that they be not throughly recorded or shall not come to account but for that he suffereth the sins of those whom he loueth not to ripe yea to rotte Yea in the meane while he chastizeth those whō he hath adopted and whom he auoweth for his children he sheweth them signes of roughnesse whyle those that are strangers to him take their rest welter in their ease pleasures Thus ye see what is shewed vs in this text and it is a verie profitable lesson for vs For wee see dayly the state of the faithfull is more miserable than the state of the despisers of god The godly seeme too be vtterly forsaken of him they drag their wings after thē and they do but pine away in this world and in the meane whyle the wicked set vp their crests and are merrie and make iolly chere euen in skorne of god Now how would it trouble men to see these things if wee had not this doctrine that iudgement beginneth at Gods owne house according also as it is sayd in the Prophete Esay that when God shall haue finished all his
him without admitting any excuce They spake lustily agaynst him as though he had bin but some sillie worme of the earth or some vyler thing than a worme But nowe they come to him yea euen with intreatance For god hath bereft them of the pryde that blinded them before Lo then what chaunge followeth when we be humbled before God and that he hath so spoken in our hearts as we knowe what wee bee For there is nothing that keepeth vs from walking in feare and froÌ„ vtter abacing of ourselues but that we bee sotted with a foolish ouerweening to thinke our selues too be that which we be not Therfore God must be faine to teach vs For all the men in the worlde cannot mend this foolishe pride wherewith we be puffed vp till God haue put to his hande But besides that Iobs freendes had forgotten the pride wherewith they had erewhyles beene caried away they did also shewe theyr repentance in obeying God and in verie deede the true frute that sheweth the roote to be good which otherwise should lie hidde in the heart is that we indeuer too obey Gods ordinaunce And that also is the cause why it is sayde in the Actes Men and brethren what shall wee doo VVhen Saint Peter had as it were thuÌ„dered agaynst those that had erewhyles despysed oure Lorde Iesus Christ it is sayde that they beeing wounded in theyr heartes and pricked inwardly with remorse said what shal we do They offered themselues vnto God to followe whatsoeuer he shoulde commaunde them Therfore wee see the like frute of Repentance in this Text For Iobs freends vpon knowledge and putting away of the fonde ouerweening wherwith they had bene hild before come and do all that God willed theÌ„ And so whensoeuer wee bee throughly humbled before God so as we be displeased with our selues we shal also haue a willingnesse and desire to submit our selues too Gods woorde For it is one peece of our ouerweening to do the things that we haue ymagined in our owne braine And when wee will needes bee ouerwise wee cannot obey God but when we be vtterly bereft of all pride then we know that God ought to haue authoritie to tel vs what is good for vs to doo and that there is nothing else for vs to doo but to submit our selues without any gainsaying Nowe it is added immediately that God receyued the face of Iob and turned his captiuitie or was turned at his repentance when he prayed for his freends Seeing it is so that God regarded the face of Iob and accepted his prayer forsomuch as he had appoynted him to bee a prâ—est I pray you haue not wee a much better certentie seeing our euerlasting Aduocate who is entered into the Sanctuarie of heauen that is to wit our Lorde Iesus Christ shall neuer be refuzed nor wee neyther if we come to God hys father by his meanes holding euermore the way and furtherance that hee hath giuen vs Beholde Iob was a poore man and euen entering into the high way to blaspheme God and although hee did holde himselfe in pacience in the winding vp yet had he such pangues as made him to fling ouer the feeldes in somuch that he oâ—fended God greeuously as I haue declared heeretofore and yet for all that when God inioyned him that office of praying he heard him not onely for himselfe but also for straungers yea and for suche as had bene his enemies and were as good well neere as separated froÌ„ god For they had vtterly peruerted his woorde and beaten downe and destroyed the hope of the endlesse lyfe that is to come as I haue sayde afore and yet notwithstanding Iob obteyneth grace for them Nowe if it be sayde that God made that thing auaylable which was but a little dimme shadowe what shall bee done nowe that hee hath appoynted his owne onely sonne to bee the Priest and commaunded him not too offer vp Goates and Calues or Sheepe but to offer vp both his bodie and soule in Sacrifice Seeing then that the Sonne of God hath in his owne person offered himselfe for our redemption and to do away all our sinnes and ceasseth not to make intercession for vs still shoulde wee doubt of obteyning forgiuenesse for his sake or of beeing alwaies receyued with all louingnesse and fauour at Gods hande But as I haue touched alreadie the naughtynesse of the worlde sheweth it selfe in this that men can not content themselues with one mediatour alone The Papists runne seeking to their Hee saincts and Sheesaincts to bee their Patrones and Aduocates And what is the cause thereof For that they yeeld not so muche woorship vnto Iesus Christ as to acknowledge that he hath bought them with his deathe and passion They can well ynough call him Sonne of God Redeemer but they acknowledge him not for their Aduocate neyther flee they too him for succour they know not what it is to pray to him they heare no tydings of it among them And on our side do we our dutie as becommeth vs I speake of those that are duely taught For as oft as wee shoulde pray vnto God the euerlasting Sacrifice wherby redemption hath bene purchased for vs ought to come too our remembrance and before our eyes But wee neuer thinke vppon it but at a glaunce and there are many so grosse and beastly that although they ought to haue their eares deafe with hearing that Iesus Christe is our Aduocate yet can they not discerrie betweene God our Lord Iesus Christ in somuch that when they shoulde call vpon the father in the name of our Lorde Iesus Christe they wote not whither there bee any Aduocate that maketh intercession for vs or no. But it is no maruell though our Lorde do oftentimes so dazle mens eyes to the end to turne them away from the meane of furtherance whiche he hath giuen them by his worde For they be turned away by their own maliciousnesse and haue shet the gate against themselues that they might haue none accesse vnto God to call vpon him according also as we know that there is no opening except wee haue Iesus Christe for our spokesman whome they haue forsaken And that is bicause the Diuell hath at all times so laboured to put forth fonde imaginations to carie away men hither and thither But let vs keepe our selues from gadding out and rather sith we see that God hath heard men by meanes of their Sacrifices so that the Priestes of the law entered not in vaine into the SaÌ„ctuarie that was made with mans hands and was corruptible when as they brought no better thing with them than the bloud of a beast let vs be sure that nowe our Lord Iesus Christ will make vs too find God pitifull and fauourable towards vs so as we shal be receiued to mercie doubtlesse if our prayers be grounded vpon the Sacrifice which hee hath offered and that we acknowledge how it belongeth to him to carie worde for vs and to cause vs to be heard
hee shall vtterly quayle saying VVhat booteth it a man to serue God seeing that suche as haue walked in his feare are most vnfortunate But when we looke vpon the ende that is the thing wherein we haue wherewith to comfort our selues namely first of all as I haue sayde bycause the afflictions of Gods children last but a while and secondly they serue them for salues medicines and moreouer the end of theÌ„ is alwayes happie insomuch that they haue euer cause to glorifie God not onely when hee deliuereth them but also bycause hee mortifyeth all their wicked lustes and also therein they haue a better confirmation of the doctrine in that whereas our Lorde Iesus Christ is the liuely Image of all the faythfull children of God they bee made conformable too him as Saint Paule declareth in the eight to the Romaynes that in all our aduersities wee be shaped like to the Image of our Lord Iesus Christ who is the eldest sonne in the house of god And truely if we looke but onely vpon the crosse of Iesus Christ it is cursed by Gods owne mouth we shall see nothing there but shame and terrour and to be short it will seeme that the verie gulfe of hell is open to swallow vp Iesus Christ But wheÌ„ we ioyne his resurrection to his death behold wherwith to comfort vs beholde wherewith to asswage all our sorrowes to the ende we be not ouersorowfull whensoeuer it shall please God to afflict vs And this was purposely fulfilled in our Lord Iesus Christ to the intent we should knowe that this was not written for any one person onely but too the intent that all of vs should vnderstand that the sonne of God will make vs partakers of his lyfe if we die with him and partakers of his glorie if wee beare all the shames and aduersities which it shall please God to lay vpon our shoulders according also as S. Paule speakecth of it in another place VVe see then that the cause why this is reherced to vs is that we should not bee vtterly dismayde when wee see that God afflicteth vs nor conceyue any such sorow as should shet vp our harts and hold vs prisoners so as we might receiue no comfort but that wee should alwayes haue an eye to the end which God hath promised to his children according as he hath shewed by effect as well in Iob as also in Dauid and others but cheeflyest in our Lorde Iesus Christ who is the true and cheefe patterne of all the faithfull True it is that it doth not coÌ„monly fal out that God doubleth his benefites towardes such as haue beene afflicted so as it may be seene that they be farre rycher than they were before and that they haue children and ofspring and all that is to â—â—â— desired too the worldwarde This is not alwayes seene for God handleth vs not after one egall rate he knâ—weth what is fitte for euery man and it behoueth vs to frame our selues to receyue our portion in suche wise as it shall please him to deale it vnto vs as at a householders hande which knoweth well what is meete for his household But howsoeuer the worlde go it behoueth vs to take it for a generall rule that God will not onely bring our afflictions to an ende but also make them to turne to our welfare so as wee shall perceyue that he forgat vs not at such time as hee afflicted vs but rather 〈…〉 wed himselfe continually a father towardes vs in that he suffered vs not too fall too fast asleepe in this worlde As for the temporall blisings well may wee take them also as God sendeth them howbeit let vs haue an eye to the principall which is that if there were nothing else but that we bee confirmed in Gods goodnesse that wee haue â—e greater assurance of his ayde and that our fayth is alwayes exercised when we bee afflicted is not that verie much The man that scarce knew how auaylable Gods fauor is too helpe vs at our need doth in affliction see that God strengthneth him in such wise by his holy spirite that he beareth the affliction meekly wheÌ„ he is deliuered then knoweth he that god did put to his hand thervpon he gathereth that seeing god hath assisted him for one bruÌ„t he wil neuer faile him after If we had none other thing but that on the one side we see the helpe that God giueth vs and secondly that he worketh in vs by his holy spirit to the intent we should not quaile and finally sheweth vs by experience that he is redy to help vs at al times I say if we had no more but that were it not an in estimable profite But there is yet more which is that God maketh vs to perceiue our infirmities which wee knew not before therby we be the more prouoked to cal vpoÌ„ him as though he had wherted vs therevnto And on the otherside whereas we had taken the corrections to come by haphazarde we be taught to receiue them as at his hand too make our profit of theÌ„ And again wheÌ„ we be so striken down we bee the better dispozed to seke for the heauenly life for suche as royst it out to the worldward do turne away froÌ„ god Contrariwise when we bee ouermaistred and God hath cast vs downe to the ground and we be brought so lowe feeble as we wote not where to become it is to the end to make vs to cleaue vnto him and to taste better of the spirituall welfare that is prepared for vs Then if wee had none other things than these ought we not to know that the things which are written of Iob are performed in vs and that we haue a true example of them Therfore let vs suffer God to handle vs and to deale his benefites to vs as he himselfe shall see good But howsoeuer we fare let vs assure our selues that the end shall alwaies be happie And 〈…〉 y if there were none other thing but this that afflicti 〈…〉 rue to bring vs to the glorie of our lord Iesus christ 〈…〉 t when we be once taken out of this world we shal 〈…〉 companie with the sonne of God and his Angels 〈…〉 t we not to honor theÌ„ And although they be sharpe 〈…〉 ard too our flesh yet notwithstanding haue we not 〈…〉 of to reioyce continually and to yeeld thankes vnto God specially when hee deliuereth vs out of our present miâ—eries Howbeit forasmuch as all could not be discharg 〈…〉 t length and it is ynough to haue a short summe of 〈…〉 ings that are sayd here I forbeare to speake now of 〈…〉 of Iobs daughters for in effect the scripture meÌ„t to betokeÌ„ that God made him to prosper in suche wise to the worldward as we may see with our eyes that he fauored him yea euen beyond the commoÌ„ rate And let vs not thinke it â—â—â—aunge that God woulde in those dayes vtter his loue towardes the faithfull by earthly
one is that if our Lord make vs to prosper so as we haue peace and rest and all that is necessarie for vs and we be exempted from all greef for a time we must not be to delicate nor to tender in shrinking away frō shewing pitie and compassion towards such as are in aduersitie but we must be touched with the greefes of our neighbors to mourne with thē and to relieue them to our power at leastwise to pray vnto god for them when we can help thē by none other meanes Thus then ye see the first doctrine that we haue to marke And furthermore let vs not fall a slepe in our pleasures fo as we shold not cōtinually know that here is not any thing certaine nor be readie to suffer whensoeuer it shal please god The first thing I say which we haue to beare in minde is that we must not forget our selues whē God spareth vs For what is the cause that prosperitie cōtinueth not stil with vs It is for that we abuse it as I haue said alredie And secondly if god send vs afflictions let vs bethink our selues wel and examin whither we haue not bene sleepie in the time of our prosperitie For hereby we be put in mind to know our faults and to condemne thē before God saying Lord thou hast good cause to punish vs and why For since the time that thou didst prosper vs by thy fauor we haue forgotten thee and layd the brydle in our neckes and taken to much libertie And therefore it is good reason that thou shouldest punish vs and that we should feele the fruite of our sinne and vnrulynesse Lo howe wee ought to call to mynde our former faultes when God visiteth vs by any affliction And specially howe wee ought to consider well whether wee haue not beene vnmercifull towarde such as deserued our succour For wee haue made no account of others it is good reason that our Lorde should handle vs roughly again that we shuld lerne to acknowlege our faults by our Lords sharpnesse and rigor towards vs Mark that for one point But yet further although wee haue indeuored to help our neighbors and haue had compassion of their miseries and mourned with them that mourne as S. Paul exhorteth vs to do yet notwithstanding let vs not cease alwayes to dispose ourselues to the suffering of the corrections which it shall please God to send vs yea euē though we know not the cause why he doth it If wee haue beene watchfull in the time of prosperitie and not abused oure ease yet wil not God misse to handle vs roughly now and then If we aske why he doth it the reason will not be manifest at the first But he doth it to humble vs and so let vs alwayes acknowledge him to be rightuous And that is the cause why I sayd that we ought to beare in mind these two reasons distinctly First that we remēber the threatnings which are written in the holy scripture agaynst such as are vnmercifull to their neighbors and play the beasts in their prosperitie And secondly that we consider that although men behaue themselues myldely soberly and freendly yet notwithstanding God ceasseth not to afflict them after an extraordinarie maner as we see hath happened vnto Iob. VVhat is to be done then In stead of that he sayeth heere I haue wayted for light and beholde heere is darknesse I haue hoped for good and behold here is euill let vs looke for good according as God promiseth it For as S. Paule sayeth the feare of God hath promises not only of the euerlasting life but also of the present and transitorie life So then let vs always loke for welfare at gods hand but yet let vs not looke for it in such wise as we shuld not be readie to receyue aduersitie whensoeuer it shall please him to send it vs For wheras god promiseth vs to handle vs gently to vse fatherly and louing kindnesse towards vs it is but condicionally so farre forth as is expedient for our saluatiō And why For his temporall benefits are such as it behoueth him to deale them forth and to distribute them by measure And what is the reason It is the same that I haue alledged alreadie namely that it is an impossibilitie or at leastwise a verie hard matter that men should not either abuse and corrupt Gods gifts or bestow them cleane contrarie to his meening So then we may wel hope that when God had done vs good hee will continue the same yea and also increase it still but wee must not also looke that we should not therewithall dispose our selues wholy too receyue aduersitie whensoeuer it shall please him to send it VVhy so we must not make reckning that wee haue an euerlasting state in oure life without any chaunge Let vs consider that as our life is fraile so also it behoueth vs to bee subiect to many chaunges and that if we haue prosperitie to day God may disappoint vs of it to morow and although we see not the reason why yet he knoweth it and let vs be contented with it Ye see then after what sort the faithful ought to looke for the temporal benefits of this world that is that when they inioy them they must beleue fully that god will continue his dealing towards them as he hath done thitherto Howbeit in looking for prosperitie it behooueth them to prepare themselues to receyue aduersitie in such sort as they may not bee taken vnwares nor thinke it straunge if hee bereeue them of his benefits when he had handled them as gently as may bee for a time I say they must not thinke it any noueltie if God turne his hande the contrarie way and smite them Thus ye see that our looking for prosperitie must be with continuall disposing of our selues too suffer aduersitie yea and to suffer it paciently to the ende wee miscarie not when it commeth vpon vs And furthermore let vs in conclusion marke well what is sayd here concerning Iob. He complayneth that he was a companion of dragons and a brother of Estriges that is to say as a wilde man so as he was no more of the number and companie of other men but God had so farre forsaken him that hee was become as a wilde beast And who is he that speaketh it A man that liued in such holynesse and perfection as hee might rather haue bene compared with an Angell than with a mortall creature and yet for all that we see how he was hādled Hereby we be warned to put our selues wholy into the handes of God and not cease to truste in him though he scourge vs roughly and seme minded to ouerwhelme vs vtterly But to put that thing in vre which we haue seene here before namely that though he shoulde kill vs yet we would hope still for his mercie and fight against the battails of death and grounding our selues vpō his promises hold our owne still and continue stedfast in the middest
of all our aduersities Lo what wee haue too marke And furthermore if God scourge vs for our sinnes we must be the lesse plunged in sorrow by reason of those afflictions and take them so much the more meekely and with a quiet mind considering how we haue neede to be handled so sharply in respect of the diseases that are roted in vs In the meane while forasmuch as wee cannot bee mery but with offending of God wee haue a threatning added here that he will change our harp into mourning and our Organs into voyce of lamenting VVee see how the world abuseth Gods benefits in these dayes For if euery man looke into himselfe wee shall see that if our Lorde giue vs rest by and by wee start out of our thinges as the Prouerbe sayth And againe if we come to the common state alas we see that the world is as farre out of order as may be and to be short it seemeth that men haue conspired to greue God and the more that he sheweth himself louing and kinde towards vs it seemeth that wee become so much the bolder to prouoke him Sith it is so we may well be afrayd that he will turne both our harpes and our organes to weping wayling sorow For we are well worthie of it And good reason it is that he should cast vs into heauinesse and anguish seeing that wee haue abused his benefits so shamefully Yet notwithstanding if it please God to make vs feele his hand by afflictions whether we know the cause of it or no let vs not therfore cease to flee vnto him in hope that he will receiue vs to mercy yea verely if we condemne our faults that our cōdemning of them be in suche wise as we assure and warrant ourselues that he will continue his goodnesse towards vs make vs alwayes too feele his grace euen till hee haue filled vs with it to the full Nowe lette vs fall downe before the face of our good God with acknowledgement of our sinnes praying him too make vs so to feele them as it may bee to bring vs to trewe repentance and that yet notwithstanding wee may not ceasse to tast cōtinually of his goodnesse towards vs to put our trust therin to flee thervnto for our refuge in the name of our Lorde Iesus Christe And so let vs all say Almightie c. The Cxj. Sermon which is the first vpon the .xxxj. Chapter I Haue made a couenant vvith mine eyes And haue I 〈…〉 looked vpon a mayde 2 And vvhat is the portion of God from aboue and the inheritance of the almightie of heauen 3 Is there not a cutting off for the rightuouse and confuzion for suche as conspire or practize vvickednesse 4 Doeth not he beholde my vvayes doth not he count all my Steppes WEe haue seene already heeretofore howe Iob protested that he was no such man as his friendes would haue made him beleeue for they were of opinion that hee was a reprobate afore god Therfore he declared that hee had lyued holily and vprightly nowe hee returneth agayne too the same matter and not without cause For it was a grieuous temptation that men should take him to be an hypocrite notwithstanding that he had walked in vprightnesse of heart and playne meening before god And furthermore he had had no regard of his owne reputation nor what men thought of him for God knewe him True it is that he ought not to haue thought it straunge that hee sholde bee afflicted of Gods hande although he had liued as we see here but yet was it good that he knewe the ende and cause why God visited him so But we shall see this more fully in the winding vp of the Chapter Now let vs looke to that which is cōtayned here which is that Iob intendeth to declare that he hath serued God faithfully and that his induring of so grieuous and excessiue miseries is not for any offence that he had committed but for some other secrete reason knowne vnto God which men can neyther know nor discerne Firste he giueth record of his soundnesse when he sayeth that he made a couenaunt with his eyes not to caste any vnchaste looke vpon any mayde liuing And it is a signe of great and as it were Angelicall perfection in man if he be able to protest that he hath not bin prouoked vnto euill For it may well be that a man shall haue some sodaine fleeting temptation and yet notwithstanding not consent therevnto but rather shake it off and hate it And truely it were a great vertue if a man coulde haue all his wits so sound and vnattainted of any corruption as he could neuer be inticed But Iob passeth beyonde this And for the better vnderstanding heereof let vs marke that there are three degrees of faultinesse ere sinne haue his full shape I meene euen although the sinne come not to actuall doing VVhen S. Iames speaketh of sinne he vseth the similitude of childebearing For he sayeth that luste conceyueth and afterward bringeth forth sinne that the sinne is accomplished when it commeth into the actuall deede by executing of the thing But I saye there are three degrees of faultinesse in a sinne although it come not to the outwarde deede The firste is a fleeting imagination or thought which a man conceyueth by the beholding of any thing for thervpon some one toy or other will come in his head Or else although he see nothing yet notwithstanding his minde is so tickle vnto euill as it carieth him heere and there and maketh many fancies to runne in his heade And out of doubt the same is a faultinesse but yet is not that imputed vnto vs for sinne The second degree is that vpon the conceyuing of such a fancie we be somwhat tickled and feele that our wil swayeth that way and although there bee no consente or agreeyng vnto it yet notwithstanding there is some inwarde pricking to prouoke vs vntoo it Nowe that is a wicked sinne and as it were already conceyued afterwarde followeth consente when wee settle our wil vpon it so as there is no let in vs for the performance of the euill but the want of occasion and opportunitie there ye see the thirde degree and then is the sinne fully shapen in vs although there bee no outwarde deede at all And this is well woorthy to be noted For althoughe it may seeme a harde matter yet notwithstanding there is nother man nor woman but hee findeth the thing that I speake of and hath experience of it from day to day As for example when wee bee afflicted it will come in our imagination to thinke doth God minde vs There is no man that can holde himselfe from suche conceytes For oure nature is so corrupted and inclined vnto euill as it is vnpossible that wee shoulde not haue such conceytes And surely it is already a faulte when suche a thing dooth but come in theyr minde notwithstanding that wee chace it away and thinke
of vs and vouchsafe too enlighten vs by his spirit in the vnderstanding of his vvooâ—â— and graunt vs the grace to receiue the same in true feare and humilitie so as vve may be taught th 〈…〉 y to put our trust in him too serue and honor him by glorifyng his holy name in all our life an 〈…〉 yeeld him the loue and obedience vvhich faithfull seruants ovve to their maisters and children 〈…〉 their fathers seing it hath pleased him to cal vs too the number of his seruants and children And 〈…〉 vs pray vnto him as our good mayster hath taught vs to pray saying Our father The Prayer that Maister John Caluin ordinarily made at the ending of this Sermons LEt vs fall dovvne before the face of our good God c. Here he addeth as the matter treated of 〈…〉 sermoÌ„ giueth him occasion to require at Gods hand and bycause the same chaungeth almost in euerie SermoÌ„ it cannot here be specified That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the mis 〈…〉 le bondage of error and darknesse too the right vvay of saluation for the doing vvherof it may please him to raise vp true and faithfull ministers of his vvord that seeke not their ovvne profit and vainglorie but onely the aduancement of his holy name and the vvelfare of his flocke and câ—â—â—rarivvise rooâ—â— out al sects errors and heresies vvhich are seedes of trouble and diuisioÌ„ among his 〈…〉 to the 〈…〉 vve may liue in good brotherly concord all togither and that it may please him to guide vvith his hâ—ly spirit all kings princes and magistrates that haue the rule of svvord to the end that thei◠〈…〉 ning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but iâ— iustice and vprigthnesse and that vve also liuing vnder them may yeeld them their due honor aâ— obedience that by the meane of good peace and quietnesse vve may serue god in all holinesse and hoâ—estie that it may please him to comfort all afflicted persoÌ„s vvhom he visiteth after diuers maÌ„ners vvith crosses and tribulations all people vvhome he afflicteth vvith plague vvarre or faminâ— or other his rods and all persons that are smitten vvith pouertie imprisoment sicknesse banishment or other calamitie of body or vexation of mind giuing them all good patience till he send them full discharge of their miseries and specially that it may please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babylon vnder the tyranie of Antichrist cheefly vvhich suffer persecution for the vvitnessing of his truth strengthening them vvith true constancie and comforting them and not suffring the vvicked and rauening vvolues too execute their rage against them but giuing them such a true stedfastnesse as his holy name mayebe glorified by them both in life and death and finally that it may please him to strengthen all Churches that are novvadayes in daunger and assaulted for the quarell of his holy name and ouerthrovv and destroy all the deuises practises and attemptes of all his aduersaries too the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ be increased and aduaunced more and more Let vs pray him for al the sayde thinges in such vvise as our good master and Lorde Iesus Christe hath taught vs to pray saying Our father c. ALso let vs pray our good God to giue vs true continuance in his holy faith and to increase it froÌ„ day to day vvhereof vve vvill make confession saying I beleeue in God the father c. The blissing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felovvship of the holy Ghost dvvell vvith vs for euer Amen IMPRINTED AT LONDON BY Henrie Binneman for Lucas Harison and George Bishop Anno. 1574.