vs our debts as we forgiue our debters 598. b 29. 33. Seeke yee first the kingdome of God and his rightuousnesse and all these thinges shall be ministred vnto you 72. b 57. 7. 2. VVith what measure yee meete it shall be measured to you againe 328. b 34. 7. Seeke and yee shall finde knocke and it shall bee opened vnto you 684. b 20. 703. b 47. 11. If yee then which are euill can giue too your children good gyftes howe much more shall your father whiche is in heauen giue good things to them that aske him 177. b 3. 12. VVhat so euer yee woulde that men should doe too you euen so do ye to them 20. a 31. 19. Euerie tree that bringeth not forth good fruite is hewen downe and cast into the fire 161. b 35. 10. 16. I sende you as sheepe in the middest of wolues be ye therefore wise as Serpentes and Innocent as Doues 98. a 35. 29. A Sparrowe falleth not on the grounde without the will of GOD. 438. a 47. 402. b 30. 30. The haires of our heade are all numbred 402. b 30. 11. 11. Hee that is leaste in the kingdome of heauen is greater than Iohn Baptist 552 b 5. 25. God hideth his secretes from the wise and menne of vnderstanding and reueleth them vnto babes 662. a 29. 753. b 22. 28. Come vnto mee all yee that are wearie and loden and I will ease you 139. b 28. 428 b 42. 553. b 8 717. a 35. 12. 31. Thou shalt loue thy neighbour as thy selfe 319. b 5. 13. 14. By hearing ye shall heare and shall not vnderstand and seeing ye shall see and shall not perceyuer 810. b 15. 22 Riches are called by Iesus Christ thornes 6. b 35. 24. The kingdome of heauen is likened too a man that sowed good seede in his fielde 426. a 2. 52. The kingdome of heauen is like too a husbande manne which bringeth foorth out of his treasure thinges both newe and olde 460. b 58. 15. 13. Euerie plante which my heauenly father hathe not planted shall be rooted vp 161. b 40. 16. 3. O hypocrites yee can discerne the face of the skie and can ye not discerne the signes of the times 551 a 29. 19. VVhat so euer thou shalte bynde vpon earth shall bee bounde in heauen and what so euer thou shalt lose on earth shall bee losed in heauen 645. b 36. 647. a 57. 648. a 55. 18. 7. VVo bee too that man by whome the offence commeth 58. a 16. 10. In heauen the Angelles of little ones beholde alwayes the face of my father which is in heauen 16. a 61. 18. VVhat so euer yee â—inde on earth shall bee bounde in heauen 648. a 55. 19. There shall bee two in one flesh 363. b 34. 23. A riche manne shall hardly enter into the kingdome of heauen 7. a 38. 21. 33. A householder planted a vineyard and let it out to husbandmen and after sent too gather the fruites 426. a 2. 44. VVho so euer shall fall on this stone he shall bee broken 421. a 22. 22. 33. 39. Thou shalte loue thy neyghboure as thy selfe 319. b 5. 23. 8 There is one onely which is our maister too wit Christe 130. b 60. 12. VVhosoeuer will exalte him selfe shall be brought lowe 421. a 36 481 a 34. 796. b 53. 23. The principall Articles of the lawe are iudgement mercie and fidelitie 124. b 24. 24. 24. There shall arise false Christes and false Prophetes and shall shewe greate signes and wonders so that if it were possible they should deceyue the verie electe 244. a 2. 28. VVhere so euer a deade carkasis thether will the Eagles resort 787. b 56. 25. 32. Christe shall separate the one from the other as the sheepeheard separateth the shepe from the goates 423. b 53. 40. That which yee haue done too the leaste of my brethren yee haue doone it too mee 42â— a 10. 26. 24. VVo bee too Iudas by whome the sonne of man is betrayed it had beene good for that man if hee had neuer beene borne 58. a 16. 27. Drinke ye all 693. a 5. 37. Iesus beganne too waxe sorrowfull and greeuously troubled 55. b 32. 27. 5. Iudas after hauing cast the Siluer peeces into the Temple went and hanged him selfe â—01 a 60 689. b 10. 46. My God my God why hast thou forsaken mee 57. b 49. 177. a 58. 357 b 10. 51. The vayle of the Temple was rent in twaine 227. b 25. 28. 18. All power is gyuen me in heauen and in earth 279. a 37. 333. b 53. Marc. 1. 12. 13. IMmediately the spirite driueth Iesus intoo the wildernesse and hee was there fortie dayes and was tempted of the Diuell 31. a 13. 577. b 42. 4. 12. The enemies of the truth see in seeing and discerne nor and in hearing they heare â—â— care and vnderstand not 810. b 15. 21. Is the candle light to bee put vnder a bushell or vnder the table 373 b â—3 630. a 18. 24. VVe shall be measured with the like measure as wee meete to others 328. b 34. 12. A certain man planted a vine yard and compassed it with a hedge and digged a pit for the vvine presse 426. a 2. 41. A poore widowe cast into the treasurie two mites 588. a 3. 13. 20. Excepte the Lorde had shortned those dayes no flesh shuld be saued but for the electes sake hee hath shortned them 638. b 5. 14. 23. The Lord gaue them the cup and they dranke al of it 693. a 5 15. 34. My God my God why hast thou forsaken me 357. b 10. 15. 16. Go ye into all the vvorlde and preach yee the Gospell to euerie creature 220. b 35. Luke 1. 6. ZAcharie and his wife Elizabeth were both iust before God walking in all the coÌ„maundementes and ordinaunces of the Lord without reproofe 205. a 35 9. Seeke and ye shall finde 703. b 43. 53. The almightie hath filled the hungrie with good thinges and the riche he hath sent emptie away 79. a 5. 10. 11. Feare not for beholde I bring you tidings of great ioy that is that vnto you is borne this day in the citie of Dauid a sauiour Iesus Christ 650. b 3. 4. 23. Iesus was led by the spirite into the wildernesse and was there tempted of the Deuill fortie dayes 31. a 13. 577. b 43. 4. Man shall not liue by breade onely but by euery worde of God. 347. a 55. 18. The spirite of the Lorde is vpon me bicause hee hath annoynted me that I should preach the Gospel to the poore 645. b 58. 58. Go from me Lord for I am a sinfull man. 281. b 14. 6. 25. VVo be to you that nowe laugh for ye shall vvayle and weepe 165. a 15. 376. b 8. 509. b 58. 567. b 49. 27. Loue your enemies 597. a 20 598. a 14. 28. Pray for them that hurt you 598. a 14. 31. As ye would that men should do vnto you so doe ye to them likevvise 319 b 4. 35. God
fall into this horrible vengeance of God let vs preuent it And how Let euery of vs bee heedefull and stande vpon his garde And sith that God hath taken vppon him the charge to keepe vs so carefully that hee telleth vs that nother Satan nor all his force and practizes shall be able to do any thing against vs let vs stick to this promis not doubt but that he wil fulfill it make vs feele the frute of it in due time and place But now let vs come to that whiche I spake of that is to say that the wicked shall no more stand for the woorde importeth as muche as to beleeue like as also the word truth may also signifie stedinesse for it is very true that the wicked shall not stand when he is sotted in vanitie And why For vanitie is his chaunge The reason serueth very fitly to confirme this principle that the wicked shall haue no settling nor finally prosper For God maketh them to turne alwayes to vanitie The worde vanitie is taken here in two senses For when it it is sayde that the wicked man shall not stand bicause he is sotted in vanitie it is as much to say as he cannot stande when hee is full of vntruthes and blinded with deceyuablenesse And why For vanitie see how the worde altereth the signification is his chaunge that is to saye there is nothing for him but deceyuablenesse and when hee thinketh to haue things at his hartes lust all vanisheth away in the turning of a hande so as he findeth nother help nor releefe in his aduersitie nor anye remedie of his miseries Thus yee see what this woorde vanitie importeth in the seconde place And the woorde chaunge fitteth well this sense For when God shall haue led the wicked sorte throughe manye turmoyles and when they shall haue buskled themselues throughly too and fro on whiche side so euer they turne them they shall alwayes fall into vanitie that is too say they shall be vtterly disappointed of theyr expectation True it is that they may sette manye fayre hopes before their eyes and beare themselues in hande that they haue wonne the goale but beholde in the turning of a hand they bee deceyued and see it is but follie for them too gape for one thing or other Nowe lette vs come too the gathering togither of the things that are spoken heere into one summe namely that the wicked shall not stande out that is too say shall not haue anye setling or continuance Althoughe the despyzers of God bee exalted and triumphe for a tyme yet haue they not any settlednesse And why For God leadeth them continually thorough backewayes in suche sorte as they fynde themselues beguyled and disappoynted of theyr hope And this is a very profitable lesson for vs For what is the cause that wee grudge at the wicked and woulde fayne bee parttakers of their state Bycause wee haue not pacience too tarrye the ende of them as it is sayde in the Psalme For if oure mindes were quiet it is certayne that wee shoulde shudder at the ende that is prepared for the despizers of God bycause that at the laste theyr ioy muste be turned into weeping and wayling and gnashing of teethe God curseth all theyr mirth and the ende of it must needes be vnhappy But what wee raught onely at the present things runne after them our lustes are so whot as wee haue no forecare what may happen tomorrow morning And so much the more ought we to marke well this lesson whē it is sayde that the wicked man shall haue no settling By this saying thē we be taught to bridle our selues when we see the despizers of God haue theyr full skope and liue at theyr ease yea euen whyle wee weepe and lament so as wee ouershoote not oure selues for all that but giue God leysure to finish out his worke Againe let vs take heede that wee like not to well of our prosperitie but let vs grounde our selues vpon god If a man prosper let him not dole vpon his good fortune as they terme it nother let vs bee so miscarried as too forget God but lette vs seeke too settle our selues in him for without that there shall bee no stedfastnesse But the reason that Eliphas addeth heere immediatly muste bee throughly weyed that is to witte that the chaunge of the wicked shall be vanitie And wherfore For we see many turnings in this worlde and it seemeth to vs that alwaies the worlde will prooue better and better for vs bycause men do feede themselues with wind If God afflict them then they hope vpon maruelous things but there is no substance nor stedinesse in all their enterprises Thus thē yee see in effect what wee haue to marke and that is the right sense Now it is sayde afterward That the wicked man shall bee consumed before his tyme that his braunches shall neuer florish more He shall bee lyke a vine that hath his vnripe grapes stript of and like an Olife tree that casteth his floures yea and that the same floures shead away when there cōmeth any froste so as they perishe vtterly No doubte but that by these two similitudes Eliphas ment to confirme the former sentence that is to say that the wicked man perisheth before hee bee full ripe and it serueth still too bring vs backe to the matter whiche wee haue discoursed already So then we see that by setting before our eyes that there is no stablenesse in the wicked our Lorde calleth vs to a through continuing stablenesse which shal not be deceyuable nor serue alonly to tickle vs with a vayne fonde desire of it Gods intent is not that we shoulde be deceyued with a vayne imaginacion in weening our selues too happie but he would haue vs to bee happie in good earnest But howe may that bee By settling oure selues in him and in his loue Lo wherevnto hee calleth vs And contrarywise hee sheweth vs that wee muste not bee gyuen too any of these worldly things to reste vpon them where is no reste too bee had and that wee bee but starke fooles if wee beate oure braynes aboute it But yet cannot all this turne vs from them notwithstanding that God tell vs that all the prosperitie and happinesse that men weene themselues to haue in this world when they bee separated from him is but deceytfulnesse So muche the more then standeth it vs in hande to marke well this lesson where it is sayde that the wicked shall perishe before his tyme And whereas hee addeth these comparisons that hee shall bee as a vyne that hath his sowre grapes plucked off and as an Oliue that casteth his flowers before his tyme so as they can bring foorthe no frute Heereby our Lorde intended too expresse the outwarde shewe that the wicked shall haue whereat we shall wonder yea and also stumble For when wee see the wicked prosper immediatly wee bee amazed and suche a fyre is kindled in vs that wee coulde finde
the yeare with thy goodnesse and thy steppes drop fatnesse 766. a 2. 66. 3. O God how maruellous are thy workes 766. a 12. 10. O God thou hast proued vs thou hast tried vs as siluer is tried 69. a 37. 12. Thou hast caused men to ride ouer our heads we went into fire into water but thou broughtest vs out into a wealthy place 69. a 73 110. a 58. 320. b 5â— 68. 21. God is our God to saue vs to the euerlasting Lorde belongeth the issues of death 74. a 28. 109. b 13. 69. 2. 3. 4. The waters are entred euen to my soule I sticke fast in the deepe myre I am wearie of crying my throte is drie mine eies fail whilest I waite for my God. 564. b 15. 5. They that hate mee without a cause are mo in nuÌ„ber than the haires of my head they that would destroy me and are my enemies falsely are mightie so that I am constreined too restore that which I toke not 75. a 36. 10. The zeale of thine house hath eaten mee the rebukes of them that defamed thee are falne vpon me 45. b 16. 71. 20 God hath taken me vppe from the depthe of the earth 320. b. 48. 2. As for mee my feete were almost gone and my steps had welny slipt 44. b 12. 4. There are no bands in the deth of the children of God. 344. b 48. 6. Pryde compasseth the wicked as a chayne and crueltie couereth them as a garment 309. b 10. 7. Their eyes stande out for fatnesse they haue more than heart can thinke 88. b 7. 310. b 6. 723. b 14. 9. The wicked set their mouthes against heauen and their tong trotteth through the earth 795. b 39. 13. It is in vayne that I haue washed my handes in purenesse and kept my hart pure 668. b 33. 700. a 54. 17. It is too troublesome a thing to consider the ende of the wicked 313 b 59. 77. 11. I sayd it is my death then I remembred the yeares of the right hand of the Lord. 284. a 14. 20. Thy way hath ben in the sea and thy pathes in the great waters 30. The meate was yet in their throte 392. a 8. 32. The reprobate sinned still when the wrath of God came vpon them 392. a 9. 39. God remembreth that we are flesh and as a wind that passeth and returneth not again 140. a â—8 566. a â—3 71. From thence where Dauid followed the Ewes with yong God brought him to feede his people laacob and Israell his heritage 30. a 61. 7â— 5. Howe long Lord wilt thou be angrie for euer shall thy Iealousie burne like fire 138. b 36. 80. 4. O God cause thy face too shine and we shall be saued 796. b 15 8. Lorde cause thy face too shine vpon vs and wee shall bee deliuered 796. b 16. 81. 3. God letteth the wicked goe aecording too the presumption of their harts and walke in their counsels 257. a 47. 82. 1. God standeth in the assemblie of gods and iudgeth among the Gods. 17. a 29. 6. You are Gods and ye are al the children of the most high 61. b 10. 88. 4. Blowe the trumpet in the newe moone in the solemnitie and on the day of our feast 114. b 12. 89. 33. God wil visit the sinnes of his with a rod. 361. a 14. 90. 3. God turneth man too destruction againe thou sayest returne ye sonnes of men 277. a 7. 504. b 56. 4. A thousand yeares in thy fight are as yesterday 157. b 53. 11. VVho knoweth the power of thy wrath for according to thy fear is thine anger 643. a 27. 12. Teach vs rightly to nuÌ„ber our dayes that we may apply our hartes vnto wisdome 83. a 4. 20. O Lord cause thy face to shine and we shall be saued 796. b 15. 91 4. The faithfull are sure vnder the wings of the Lord. 395. a 10. 11. Hee shall giue his Angelles charge ouer thee to keepe thee in all thy wayes 16. a 51. 12. The Angelles shall beare thee in their handes that thou hurte nor thy foote againste a stone 108. b 47. 277. a 7. 359. b 44. 15. Hee shall call vpon me and I will heare him 413. b 29. 92. 8. O Lord howe glorious are thy workes and thy thoughtes are verie deepe 766. a 14. 13. The rightuous shall florishe like a palme tree 350. a 18. 94. 7. The wicked say the Lorde shal not see neyther will the God of Iacob regard it 678. b 56. 11. The Lorde knoweth that the thoughts of men are euill 695. b 25. 19. VVhen I had many thoughts in my selfe thy comforts haue reioyced my soule 303. b 6. 95. 1. Come let vs reioyce vnto the Lord let vs sing aloud vnto the rock of our saluation 155. b 34. 6. Come let vs worship and fall downe and kneele before the Lord. 155. b 35. 7. The Lord is our God and we are the people of his pasture 285. b. 60. 8. Harden not your hearts as in Meribah and as in the day of Massah in the wildernesse 50. b 48. 97. 5. The mountaines melted like wax at the presence of the Lord. 173. b 58. 100. 3. God hath made vs and not we 746. a 12. 102. 17. God shall build vp Sion 388. b 38. 27. 28. 29. The earth and the heauens shall perish â–ª but thou shalt endure all shall waxe olde as dooth a garment as a vesture shalte thou change them and they shal be changed But thou art for euer thy yeears shall neuer haue end The children of thy seruantes shall continue and their seede shal be established before thee 84 â–ª b 17. 103. 4. The Lorde redeemeth the life from the graue and crouneth vs with mercie and compassion 74. a 6. 14. God knoweth that we be but dust â–ª 140. a. 28. 20. Praise the Lord ye his Angels that excell in strength that doe his commaundement in obeying the voice of his word 17. a 5. 104. 1. 3. God is clothed with glorie and honor which layeth the beames of his chambers in the waters and maketh the thicke cloudes his chariot walketh vpon the wings of the winde 735. a 55 795. a 53. 4. God maketh the windes his messaÌ„gers and a flaming fire his ministers 29. b 40. 12 VVhen the sunne riseth they retire and couch in their dennes 776 a 17. 13. Then goeth man forth to his worke and too his labour vatill the euening 344. a 58. 14. God causeth grasse to growe for the cattell and herbe for the vse of maÌ„ that he may bring forth bread out of the earth 344. a 14. 15. God causeth wine too growe which reioyceth the heart of man 509. b 57. 19. God made the Moone for certaine seasons the Sunne knoweth his going downe 344. a 38. 20. God hath made the darknes 344. a 38. 24. O Lord howe manifold are thy workes in wisdome hast thou made them al the earth is full of thy riches 95. b 4. 26. The ships runne in the Sea
if God saw him not any more but to signifie vntoo vs what the furie of Satan is and what is his accustomed manner of dealing that is to witte that hee did the worst he could without regarding that he is subiect to God and that he vsed his owne rebelliousnesse in making hauock of Iobs goodes howbeit that there is yet one thing more ment by that saying that is to wit that Satan did in effectuall deede shew the leaue that he had gotten For I haue told you already that this streyt determination of God whiche was vnknowen to men is nowe declared too vs here For whereas the Scripture telleth vs the thyngs whiche are apparant vnto vs as how Iob was by and by spoyled of all his goodes how hys children were slayne and how he himselfe was sore plagued in his owne persone these things were commonly knowen to all men But all men knew not that which was rehearsed afore that is to witte that God hild his assyses and that all was disposed by his ordinance and nothing happened without his prouidence They that haue the eyes of faithe too comprehend thys haue the vnderstanding of it The residue perceyue but onely the things that were done outwardly And here we see wherefore it is sayde that Satan went out from the presence of the lord For the holye Scripture putteth a difference betweene the outwarde things that are done and the purpose of God whiche is not knowen but to the faythfull which lift vp themselues aboue their owne reason and aboue all their naturall wittes For we shall neuer attayne too the knowledge of Gods Maiestie except wee bee caried vp aboue all our owne abilitie And nowe the Scripture returneth to the Story when it sayeth that Satan is departed from the presence of the Lord that is to say it was visibly perceyued and after an apparant manner how he punished Iob. Thus we see what is meant thereby The residue is alwayes to expresse the nature of Satan which is that hee with an inordinate rage casteth out fyre and flame as though he would make a cleane dispatch of all togyther and too bee short how it is hys office too tempte men as it appeareth in the place where Iesus Christ was tempted where it is sayd Behold he that tempteth This terme and title of Tempter is attributed peculiarly vnto Satan And why so To the ende wee should know that he seeketh nothing but to destroy all and to put mankind too confusion Thus we see that al his diligence al his going about and all his trotting vp and downe is to leade vs with him to destruction and for that purpose desireth he to be exempted from obedience vnto God that hee myght turne all vpside downe Seeing we know this we ought too bee so much the more prouoked to pray vnto God to take vs into his hande and tuition For when he receyueth vs we be in safetie from all the troubles that Satan can practize against vs But if God once withdraw hymselfe from vs or do but onely slacke his hande a little by and by wee shall be ouercome by Satan VVe see then how we be taught on the one side to humble our selues and to walke in feare and warinesse and on the other side to call vppon God assuring our selues that as long as we be succoured by him we shall want nothing yea and that although we be fayne to fight against great distresses yet we shall be sure of the victorie which he hath promised to all those that are his Now let vs fall down before the maiestie of our God praying hym too make vs perceiue the euilles that are in vs and that vpon the knowing of them euery one of vs may feele himselfe full of infirmities yea euen of the outrageous vices for the which wee well deserue too be thrust out of his presence And herewithall let vs pray him to strengthen vs in such wise by his holy spirite as we may blisse him continually both in prosperitie and aduersitie and that wee may not desire any other thing than to please him in all poynts and to yeelde ourselues wholly vnto him And that although we haue to do with an enemie that is ouerstrong and ouer boystous whome we be not able to resist and to beare backe his blowes yet notwithstanding through the maintenance and power of our good God we may continue in his obeysance vnto the end that is to say euen vntill hee haue gathered vs home to himselfe to make vs partakers of that most happie triumph which he hath prepared for vs in his heauenly glory That he will graunt this benefite and grace not only vnto vs but also c. The sixth Sermon vpon the first Chapter 13. One day as his Sonnes and Daughters vvere eating and drinking of vvine in their elder brothers house 14. A messenger came vnto Iob and sayde The Oxen vvere laboring and the shee asses vvere feeding by 15. And behold the Sabeans brake in vppon them and tooke them and haue slayne thy seruantes vvith the edge of the svvord And I am escaped alone to bring thee vvord of it 16. And as he vvas yet speaking Behold there vvas another vvhich sayd The fyre of God is fallen from Heauen and hath burned vpthy Sheepe and thy seruauntes And I only am escaped to bring thee vvord of it 17. And as he vvas yet speaking behold another vvhich sayd The Chaldees haue made three bands and brake in vpon thy Camels and haue taken them avvay and haue also smitten thy seruants vvith the edge of the svvord And I only am escaped to come and tell thee 18. As he vvas speaking behold another saying Thy Sonnes and thy Daughters vvere eating and drinking of vvine in their elder brothers house 19. Behold an hideous vvinde from the vvildernesse rushed against the house and crushed the four Corners of it togither and it is fallen vpon the yong folke and they be dead And I am escaped alone to tell thee of it IT is sayd that Goddes Angells incampe themselues round about the faithfull and this present story sheweth vs howe greatly it is for our behoofe to be so garded and fenced round about For we see what the rage of Satan is against al those that feare god If we consider well what the state of our life is we shall find our selues subiect to a hundred thousand kinds of death and that wee cannot treade one step but ▪ we shall be wounded And we haue skill enough too say that man is nothing considering the frailtie that is in him But in the meane while we consider not sufficiently what the malice of Satan is who vnderpryeth vs practizeth all that he can against vs to cast vs into despayre And therefore our Lord is here minded to aduertise vs what neede we haue to be garded by his Angells whych fight against al the assaults that Satan intēdeth against vs For like as Sathan is an aduersarie against vs so doth God appoint
they ceassed not too bee accepted and allowed of at Gods hande notwithstanding that the worlde deemed the contrarie Beholde what we haue too remember in this sentence But if euer any time required too practize this lesson these dayes require it For the world is full of the contempt of of god Verely a man shall see wylinesse ynough and that folkes wittes are sharpe and suttle inough in these dayes but a man shall see fewe or none that regard God the number of these is very small nay rather men walke so rashly and headily as ye would say there were no religion at all all the world seeth it Also we see that iniquitie reigneth extremely euen in such wise as the most part of men are become shamelesse and are no more ashamed to do euill VVe see things thus confused and yet whiche are they whom we esteeme to be most in Gods fauour Euen the woorst and such as are furthest out of square conditionally that they bee suttle and sharpe witted too bring their matters well about for if they be full of wyles and shiftes then beholde they bee wise and discrete men But although the wicked be had in such estimation and euery man make muche of them yet let vs holde them accursed bycause God is at oddes with them and cannot shewe them any fauour And herewithall let vs curse the euill men yea and let vs do it out of hand That is too say let vs not tarie till God lift vp his hande and worke by some manifest meanes for that were too doo him verie small honour and to make no further account of his iustice than we see it in execution But when the wicked men are in their brauerie and are proude of their good fortune as they terme it then let vs take scorne of them and abhorre them and let vs holde them for accursed whatsoeuer come of it Specially we ought to mark well that which Eliphas addeth which is That the children of them that despyse God shall fall downe in the Gate and shall bee sette farre from saluation and no man shall succour them Hee doth vs too vnderstande that if God accomplish not his iudgements heere he can well worke them vpon the ofspring of such as shall seeme too haue escaped his hande Howe is that There may bee some that shall giue themselues wholly vntoo euill so long as they liue and God shall suffer them too gather goodes and too increase continually and to heape vp riches anew euen till their dying day and yet notwithstanding for all this they bee curssed and their riches and reuenues are curssed as well as they Not that the cursse is perceyued in the person of the father but bicause it shall shewe itselfe in his children Hereby we be admonished that God hath diuers maners of executing his vengeance and therefore let vs learne too walke in feare and aduisednesse Verily at the first sight it maye seeme straunge why God shoulde punishe children for their fathers sakes but yet this doctrine is rife ynough in the Scripture And besides this it is meant here of such as are like their fathers For God doth well shew himselfe to be the Sauiour of such as are borne and descended of euill auncesters as we see examples of it in holy Scripture But yet for all that it falleth out most commonly that the issue of the wicked sort is accursed according also as God auoucheth that hee will pursue his vengeance to the third and fourth generation vpō those that despize him and lift vp themselues against him And there is a double maner of punishing the wickednesse of the fathers vpon their children For sometymes God sheweth mercie too the children and yet notwithstanding cesseth not to chastice the vnrightuousnesse of their fathers in the persons of their children As for example we see a father that hath gotten much goodes how bee it by wicked bargayning by subtiltie by craft and by crueltie and yet will God haue pitie vpon the childe of such a man And what will he do He will ridde him quite and cleane of all those euill gotten goodes bicause they woulde but bring him too confusion according as it is sayde that such kinde of riches are as wood which in the ende will kindle the fire of Gods wrath Therefore when our Lorde meeneth too saue the childe of a wicked man that hath liued amisse hee bereueth him of all hys euill gotten goodes as though he should let him bloud to saue his life that he might not be wrapped in the mischief and corruption which his father had drawne vntoo himselfe Beholde howe God punisheth the wickednesse of the fathers vppon the children and yet ceasseth not to bee the Sauiour of the children and too shewe them mercie Sometymes hee passeth further and bicause the fathers haue bin so farre out of al square as they haue led a stubborne froward life god forsaketh their ofspring insomuch that the grace of his holy spirite dwelleth not with them Nowe when wee bee so destitute of Gods guiding we muste needes runne intoo destruction and needes muste the mischiefe increase more and more Thus we see that when the children of the vngodly doo beare the sinnes of their fathers it is not onely for that God forsaketh them and leaueth them vppe in the state of their owne nature but also for that hee giueth Satan full power ouer them and letteth him haue the brydle too raigne in suche houses at his owne pleasure And when the diuill hath ledde away the fathers and caryed them too all naughtinesse their children shall also ouershoote themselues intoo excessiue outrage VVee see then as nowe what is ment heere that is too witte that when the children of wicked men are once destitute of Gods grace and walke after their owne inordinate lustes they must needes come too greater confusion than theyr Fathers And thus yee maye see why it is sayde that they shall bee destitute of helpe and that they shall fall downe at the Gate that is too witte bycause they shall fall not in a Forrest among Theeues but by open iustice For in the Scripture the worde Cate signifieth iudgement bycause mens caces are wont too bee debated there and it was the place where common assemblies were made and finally it was the seate of iustice And this is it that is ment in the Psalme where it is sayde that the children of good men and of suche as are blissed of God shall bee mainteyned in the Gate and put their enemies to confusion Likewise on the contrarie part it is sayde in this text that the children of the wicked shall stumble and be crushed in peeces yea euen by plaine iustice VVhereby it is the better expressed how God persecuteth them openly so as it is apparant to the eye that it is he which layeth his hand vpon them For he addeth immediatly That no man shall succour them For when God myndeth too put men so to destruction hee leaueth them
is in vayne too seeke meanes heere and there too withstand Gods wrath or to stop it that wee should not be consumed by it It behoueth vs to keepe the way that is shewed vs here that is to wit the wrath of God must be pacified Thus much concerning that poynt Nowe Iob addeth that it were but loste time to make choice of woordes with God. VVhereby he doeth vs to wit that meÌ„ may like well to vse retorik according as there are many that besotte themselues with their owne words and like well of them and are of opinion that like as they bleare the eyes of them that are not very cleersyghted so God shall bee beguyled with them also But Iob sayeth heere that when we shall haue chozen our words and told a goodly painted tale that might amaze our hearers God will not passe a whit for it Then must all babling and all retorike ceasse when wee come before the heauenly throne For tungs are not heard there Mens thoughts must come to light there these bookes must bee opened there God will make none other inquisition than the bringing forth of our owne coÌ„sciences which may as now hide and excuse themselues in many startingholes but as then they must 〈…〉 y themselues open so as all must be knowen and apparant So then let no man beguile himselfe with that which he can alledge afore men For all that geere muste be ouerthrowen when God summoneth vs before hym And heereby Iob meeneth in effect that wee muste not measure Gods rightuousnesse by the rightuousnesse of men And why If wee pleade after the manner of men then no doubte but that our cace will go on ourside yea as wee suppose But when the whole worlde shall haue quitte vs and iustified vs yea and clapped their hands at vs and that wee on ourside shall haue liued in such sorte as no fault may bee found in vs yet shall wee stop short when wee come vnto God the chaunce shall bee quite chaunged Lette vs learne then that all the aduauntage that wee can haue now to the worldwarde shall bee nothing but vanitie And so will wee stande before God we must first marke well what he is wee muste call too mynde his mightie power whereof mention hathe bene made heeretofore and then shall we bee bereft of all glorie according to Sainct Paules saying In steade of imagining our selues to haue any power to cleere our selues wee shall finde that there is not so much as one silie drop of goodnesse in vs that deserueth too bee made account of VVhen men are so condemned they will flee for refuge to the mercie of god And that is the very poynte that the holy Ghost intendeth to bring vs vnto Now it foloweth when I sha'l haue called vpon him and hee haue answered mee yet shall not I thinke that hee hath hearde my voice nor that hee hath hearkned to it Beholde heere a straunge saying For although God heare vs not to outwarde apparance yet doth hee make vs to feele his goodnesse in such sorte as wee bee not vtterly destitute of his help But Iob sayeth that when hee shall haue obtayned his requestes so as God hath had pitie of him and answered him yet will hee looke to bee condemned at his hande that his prayers haue profited nothing at all Howe shall we take this There is no doubt but that Iob expresseth what the temptations of men are so long as God sheweth himselfe against them according as wee haue seene how he followeth the like phraze of speache heeretofore True it is that Iob rested not there but yet was hee touched with suche a passion and there is no man but he findeth himselfe in the same plight when God commeth to call him and make hym to feele his iustice after such a sorte as he is vtterly dismayde VVe come not so lowe at the first brunt it is true but if God come to fight against vs in suche wise as wee see him like an enimie or aduersarypartie against vs it is certayne that we shall bee frighted with suche a feare as nothing may assuage the anguish wherewith wee shall bee ouertaken and incombered and although God haue answered vs yet we beleeue not so but rather we thinke that â—e persecuteth vs and that in whatsoeuer hope he haue put vs yet notwithstanding he will not ceasse to increace still his stripes Ye see then in what discomforte they bee whiche haue once taken a conceyte that God is against them And for asmuch as this present passion is dreadfull we haue good cause to sence our selues aforehand that wee may withstand it And how will that bee First and formest lette vs vnderstande what it is too bee in like case as Iob was There are very fewe that thinke of that For according to our owne sensualitie it seemeth too vs that there is none other miserie nor aduersitie than that whiche wee feele in our bodies and in this present lyfe And so wee come not too these spirituall battels whereby God trieth vs by holding our consciences so locked vp as wee wote not what to say but that he is risen vp agaynst vs that hee thundereth downe vpon vs and that he hath set vs ful afore him as a white too shoote at Although God examine vs not so neere the quicke at the first yet must euery of vs haue an eye therevntoo and thinke wyth oure selues Alas if God sende vs but onely some sicknesse or if he smite vs after some other maner as in respect of our bodie it is a small thing in comparison of the torments that hee maketh folkes feele when hee setteth nothing afore them but his wrath and vengeance and when he maketh as though he would damne them and drowne them vtterly Seeing the cace standeth so let vs pray our God that when it shall please hym too bring vs too that poynt hee will then giue vs power and strength to stande out And howe Euen by calling his promises to remembrance True it is that Gods wrath is a consuming fire And truly so soone as he giueth vs any incling of it wee must needes bee vtterly dismayde And vndoubtedly it is not for men to seeke strength in themselues to withstand such incounters but they must be faine to borrowe it at Gods hand According then as God dismayeth vs when he sheweth vs any signe of his vengeance so on the contrarie part he rayseth vs out of our graues yea euen from the bottome of hell and finally lifteth vs vp aboue the cloudes of the ayre when he maketh vs taste of his goodnesse euen by meanes of his promises Lo howe wee borrowe strength of God too fight agaynst our temptations But yet neuerthelesse Iob sheweth vs heere that the faythfullest the pacientest and those too whom god giueth more of his spirit than he doth to other men shall not for all that be exempted from this present temptation that is to wit that they shall not know where to become
heady frantâ—knesse that is in them For else what will become of it we see what hath happened to Iob that holy man the mirrour of pacience who persisted in the mynd to obey God and yet notwithstanding it is to be seene that there was such a violence intermedled with it as he fell to rushing in such wyse as he wist not where he was So much the more then ought wee to praye hartely vnto God to rule our passions when we see them so vnruly as we bee not able to weeld them and that he will represse them in such wise as they may not come to lift vp themselues against him Furthermore if we haue hapned now and theÌ„ to ouershoot ourselues so as we haue passed our bounds and not hearkned vnto God let vs not bee discouraged therefore for there is a remedy for it which is to pray vnto God that he will bring vs vnto reason agayne And moreouer let vs kindle againe the fyre that is going out that is to say wheÌ„ we see that good conscieÌ„ce is as it were falne a sleepe in vs and in manner choked so as we haue not so muche as one sparke of lyght but are as people confounded I saye when wee perceyue that let vs labour to come to reason againe that wee may say where art thou thou wretched creature Thou seest that thou flingest thy selfe here as it were at auenture yea euen against thy God and that there is no witte in thy wordes Therefore it standeth thee on hand to restrein thy self by measuring of passions whiche are ouer vehement and excessiue in thee Lo howe it behooueth vs to come backe vnto reason when we find ourselues so dismayde as wee knowe not what wee say and let vs assure our selues that that is the thing whereby wee must bethinke our selues more neerely that we may absteyne from such excessiue speeches as wee see Iob hath vttered heere yea euen without aduisement Then let vs learne to moderate our passions in such wise as wee may desire nothing but that God will giue vs the grace to take such taste of his goodnesse and mercie that although it seeme that we should be confounded yet we may not ceasse to reioyce and to rest ourselues vppon his goodnesse that wee may glory in him euen in the middes of our afflictions But lette vs cast our selues downe before the sight of our good God with acknowledgment of our sinnes praying him to make vs perceyue them better and to make all men foreward and willing to come yeeld themselues vnto him and that when we shall appeere before his iudgement seate we may not come with other condicion than first of all to be our owne iudges if we will be quit at hys hand and be receyued vnto his fauour and infinite mercie which he hath shewed vs in our Lord Iesus Christ and that whensoeuer he scourgeth vs hee will so assuage the smart of his roddes as we may know how that his chastizing of vs is to our profit and that by meanes thereof we may be the more stirred vp to turne agayne vnto him and to strengthen ourselues more and more in his goodnes euen til we be come to the place of rest where we shal fully inioy his fauour and graciouse giftes which we possesse as now but by hope That it may please him to grant this grace not only to vs but also to all people c. The .lij. Sermon which is the fourth vpon the .xiij. Chapter 23 Hovv many siâ—nes and iniquities haue Iâ—shevv me my misdeede and my transgression 24 VVhy doest thou hide thy face and take me for thine enimie 25 Doest not thou follovv after a broken leafe doest not thou persecute drie stubble 26 Thou vvritest bitternesse against me and makest me to possesse the sinnes of my youth 27 Thou lockest my feete in the stocks that I cannot scape and thou printest them in the soles of my feeete 28 So shall he rotte as an old tree and as a garment that is motheaten HEeretofore Iob declared a thing that is very true as I touched yesterday whiche is that when God scourgeth vs and we see no reason why if wee should go to law with him for euery poynte that we could lay for our selues he could lay an infinite number against vs so as we shuld be put to confusion I meane euen the rightuousest men that are And this is true also that although we seeme not to bee faultie by the law and common rule yet must God be acknowledged and declared to be righteouse and that wee shall reape nothing but shame when wee haue pleaded neuer so wel for ourselues And this dependeth still vpon that which was haÌ„dled yesterday that is to wit that God hath a secrete righteousnesse aboue that whych is knowen vnto vs as it is declared to vs in his law For if the very Angels wer examined by that righteousnes they shuld be condemned ther is no creature be it neuer so pure that is able to satisfie that And this is it that Iob pursueth a new For he sayth Shew me my misdeedes and mine iniquities how much I haue sinned and transgressed True it is that heere he confesseth that forsomuch as he is scourged by Gods hande it behoueth him to humble himselfe howbeit that hee cannot paciently indure that God shoulde scourge him without shewing him the reason why And that is the thing wherein he faulted For if God make vs perceiue our sinnes and that wee see as it were with oure eyes that Gods punishing of vs is bicause we haue offended him in such manner and such it is so much more and therein he doth vs great grace at leastwise if we haue the wit and discretion to condemne our selues that wee may aske him forgiuenesse But if we be hardened what are we the better for the knowing of our sinnes Notwithstanding if God holde vs imprisoned when wee bee beaten with his roddes so as the stripes be hard for vs too beare and we know not what hee intendeth nor for what cause he scourgeth vs after that manner yet must we not murmure but cast downe our countenance and say Lorde I will tarrie thy leysure till thou shew me what is the ende of this affliction True it is that we may wel wish it would please God to make vs perceiue what his meening is that when we know his will we might profit by it it is lawfull ynough for vs to make such a request But yet therewithall we must haue the myldnesse to hold our tungs vntill it please him to shew vs more at large that which is vnknowne to vs VVell then that we may fare the better by this sentence let vs marke that Iob perceyued how it was God that scourged him Marke that for one special point Secondly he was fully perswaded that hee should not amend his cace by pleading against God and furthermore also he knew that God scourged him not after the ordinarie manner as he is
drawen and shall strike him quite through the gall as if hee shoulde say The wicked man shall not perceiue a farre off that God mindeth to punish him but hee shall keepe on his trace still as if he were out of danger how beit the sword shall no sooner bee drawen out of the scabbard but it shall strike through his body Now then wee see what is the meening of this sentence And heereby we bee warned to foresee daungers a good while aforehand to the end wee may flee vnto God and pray him to keepe vs And it is not only heere that Gods iudgementes are shewed vs to bee suddaine but it is also saide that when the wicked shall say peace all is safe Gods wrath shall fall like thunder vpon their heads Heereby as I said we be warned to looke a great way before vs for the inconueniences that may happen and whereunto our life is subiect And why VVere it not a corzie too our life to say that we be miserable and that it were much better for vs that God had not put vs into this world No but it wold teach vs not to fall asleepe in this world but too runne vnto God and to assure ourselues that if we be vphild by the power of oure God wee may outeface Satan and the world yea and death it selfe And why Bycause wee shall haue God for our protector and defender And so let vs marke well that whereas the wicked perceiue not their owne miserie it is too throw them downe the rather and forasmuch as they mind not to call vpon God but contrariwise beare themselues in hande that they haue no neede of him their destruction must needes fall vpon them before they thinke of it Furthermore hee saith immediatly that fearefulnesse or terroure shall not go an inch from them Thus the wicked haue a dubble mischiefe whiche is that the sworde shall runne them through as soone as it is drawen out of the scabbard and besides that God shall neuer suffer them to bee at rest but although the daunger be past yet shal they tremble for feare still And whereat Euen at the shaking of a leafe of a tree as it is saide and they shall thinke that death hath already caught them when no man pursueth thē So we see wherat the holy Ghostamed First he intended to shewe vs that wee must not enuie the wicked when they bee so well garded as it may seeme that no harme can come neere thē And why For god shal strike them through in the turning of a hand yea euen with a deadly stroke whereof they may neuer be healed Marke that for one point Another is that when we see the wicked in feare wee must vnderstand that there is but only one meane to be in rest which is to know that we be vnder Gods protection Therefore let that suffice vs For although it behoue vs to walke in feare before him yet shall wee alwayes bee sure of his goodnesse whereas the wicked and the despisers of his maiestie shall alwayes be so afraid as they shall neuer haue any rest Therefore let vs learne too retire to our God with all lowlinesse and too liue with our neighbours withoute doing any man wrong least the same measure bee moten to vs againe And when wee go so too worke surely God will make vs to feele his goodnesse and deliuer vs from all the dangers terrours dismayings that can happē to vs. Nowe let vs fall downe before the face of our good God with acknowledgement of our faults praying him to make vs feele them and bee sorie for them and too consider better the iudgements that hee sheweth vs that wee may dayly more and more bee instructed to withdrawe our selues from the transitorie thinges of thys world whiche are wont to blind men as though all their felicitie consisted in them and rather that wee may atteine the wisedome and skill to knowe that God draweth vs to him by the troubles that wee see heere bylow and that if it please him to exercise vs with afflictions wee may thinke it is to prouoke vs to seeke him and on the other side that if he handle vs gētly it is to the end that we feeling his fatherly loue shuld sticke the faster to him and loue and honor him with so muche the earnester minde still passing heere bylow and inioying the benefits that he bestoweth vpon vs vntill he bring vs to the true happinesse whiche tarrieth for vs in heauen That it may please him to graunt this grace c. The .lxxvij. Sermon which is the fifth vpon the twentith Chapter 26 All darknesse shall be laid vp in his secret places the fire that is not blowen shall consume him and cursed shall be the residue of his house 27 The Heauens shall bewray his iniquitie and the earth shall rise vp against him 28 The blud shall go out of his house as flowing water in the day of his wrath 29 This is the portion of the wicked man from God This is the heritage which hee shall haue of God for his words WE saw yesterday howe the despisers of God are afraide without comfort True it is that the godly may bee abashed and afraide but God comforteth them and when they runne vnto him they be sure that he will succoure them As for the wicked inasmuche as they despised al men and were so full of pride that they thought themselues subiect to no mischance God will scare them after such a sorte as there shall bee no remedie for their feare And therefore let vs learne to stand in awe that we may walke godlily Let vs learne to be well aduised that we be not carelesse as murtherers and we shall finde that God will make vs safe euē in the middes of all our terrours Thus then the only remedie not to be afraid out of measure is to walke warely and so to know the infirmities that are in vs and the daūgers that compasse vs about on all sides as wee may pray god to voutsafe to reach vs his hāde distrusting ourselues and learning to settle ourselues wholly vpon him alone VVhen we haue such a kinde of feare God will glad vs at our neede and we shall be sure of his helpe But if we will play the hardie and stout fellowes then must God needes bring vs to confusion and we shall conceiue such feare as we shal be as good as in hel already in this world Now to expresse the better that the wicked shall not find any meanes of safetie Sophar addeth that in all theyr priuie and secrete places there shall bee darknesse hidden or layde vp At the firste sight there semeth to be no great matter in this saying But when it is throughly vnderstoode it will appeere to bee a good confirmation of that whiche was saide not long since For heere by the Priuye places are meant the backenookes whiche the wicked haue when God persecuteth them according as they haue alwayes some
hath bereft vs of all mans helpe to the intent wee should be humbled in our selues looke vp vnto him seeke him and flee onely vnto him for refuge Lo howe we haue to practize this doctrin And furthermore let vs vnderstand therewithall that our Lorde myndeth to exercise oure charitie when the wicked sort worke any wrong or outrage to suche as haue no succour among men I say it is to the end that euerie of vs should endeuer himself to help suche folke according to his abilitie For beholde the thing wherein God tryeth whether wee feare him or no is by trying whether wee haue any charitie in vs If wee see any of our owne freendes or kinsfolke in necessitie and trouble verie nature moueth vs to helpe them But when wee see a poore man abused that hath no man to beare him vp if wee indeuer not to ayde and succoure him in his neede the same shall vndoubtedly bee inrolled before God for it is a token that we had not one droppe of Christianitie in vs And why For as I haue declared alreadie our Lorde recommendeth vnto vs suche as are destitute of mans helpe and suffereth them to bee afflicted openly before oure eyes too the intent that wee should streine ourselues to succour them And if we do it not we bee to vs bicause there will bee no excuse for vs For when any are so oppressed wee must thinke that the same commeth not by mischaunce but rather that God sendeth them to vs Therefore whensoeuer God maketh vs witnesses of any wrong that is done to a poore man if we step not before him and helpe to shielde him as much as in vs lieth surely God noteth and marketh our doing For he watcheth in that behalfe bicause as I haue sayde he mindeth to take a tryall of our louingnesse But nowe let vs come to the second point that is declared heere by Iob. It is sayd that the wicked of whom he speaketh draw the strong ones after 〈…〉 as a rage of water roteth vp trees and beareth downe 〈…〉 So then suche as haue a long time bene hardned in euill dooing are like great stormes and tempestes that rend vp all things yea euen the trees and houses This appeareth to the eye and would God we had got so much experience of it For such as are sharp set and would faine be catching dare not at the first dash set vpon the stronger sort and vpon such as haue talons and pawes to reuenge themselues withall but they begin with the little ones But giue them once scope to do euil and then haue at the strongest Howbeit this hapneth not without the wonderfull ordinance of god For it is a iust wages to the rich men and to such as are in authoritie and credite to be so vexed by the wicked VVherefore For if a man rush out into leudnesse so as he striketh one strippeth another and commit any other outrage well they that are at ease and haue where with to mainteine themselues do but laugh at it True it is that they mislike such men but for all their misliking of them do they seke any meanes to redresse it No. And why Bycause the matter seemeth not to touche themselues O say they if hee playd so with me I wold make him feele that I haue teeth Lo howe they talke which haue credite and wealth and are so well fenced as they can not be touched themselues But in the meane while the poore are extremely misused VVhēthese roisters that are suffred to do what they list see they scape vnpunished they fall to buckling with the great Cobbes And who giueth them leaue Suppose we that God doeth not order eueriwhit of it For if there were any manhoode in vs would it not pitie and rue our harts to see poore folke so troden vnder foote and make vs resist it to the vttermost of our power But we do nothing at all VVhen a poore man is outrageously molested we make none account of repressing the mischeefe but rather let it looce giuing the wicked more occasion of such misbehauiour Must not God therefore touch vs within a while after and both suffer and appoint the mischiefe to returne vpon our owne heads Lo heere a sentence that is well worthy to bee noted For therein as a myrrour the holie ghoste sheweth vs that wickednesse increaseth more and more and groweth too full heigth when men giue it scope and indeuer not to redresse it in conuenient time And this lesson is directed specially to rich men and to such as are in authoritie True it is that we see no such examples here as are to be seene in courtes of great Princes For there if there be three or foure Minions in great credit they will make the whole realme to quake in so much that euen they which haue twentie or thirtie thousand pounds rent must be faine to passe their pawes and couche before them like Lyamhoundes and giue them a good piece of their substāce to purchase their fauour and to raunsome themselues withall VVe see no such examples heere Howbeit quantitie for quantitie a man may throughout al places see that which is declared here And good reason it is that Gods prouidence should extend through all the world both vpon great and small So then it is apparant that such as haue libertie to pill and poll and to do many other annoyances to the little ones must also in the ende make the great ones afrayd And as touching those that haue the meane and abilitie to ayde and mainteine poore men God meaneth to do them to vnderstand that if they set not themselues against those that do them wrong and iniurie they thēselues also must looke to be pinched that is to say they themselues shall at length answere it in their owne persons and other men shall fleece them and pick out their eyes as they are worthie and so shall God be glorified in sending such punishment vpon them True it is that the disorder increaseth dayly more and more Neuerthelesse the faithfull maye therein beholde Gods secrete iudgementes yea euen beyond the reach of mans reason bicause God inlightneth them by his word And here ye see howe we ought to acknowledge that we our selues are the cause of all the disorder in the worlde VVee can skill to complaine when things go not after our a petite we can crie out alas and wo is me yea and we will bee readie to blame God himselfe but in the meane while wee consider not that the fault procedeth of ourselues and that we ourselues ought to beare the blame of such euill For if euery man would put to his hande to the suppressing of vices and misdealings and euerie man labor to stop the doing of any euil Surely God woulde blisse suche meenings and wee should haue delightfull order among vs and cause to reioyce But what In steade of seeking to remedie things amisse all men bring wood to the kindling of the fire or
Therfore it was requisite that Iob shoulde be fenced all the whyle aforehand by the grace of God and that it shoulde serue to raÌ„pire him round about And this lesson is greatly for our profite For heereby wee bee warned to pray vnto God that it may please him to defende vs for asmuche as while wee be in this worlde wee are as it were in a wilde woode full of robbers And here wee see also why the Scriptures attribute these titles vnto him namely that he is our buckler and shielde our wall and trenche our rampyre and bulwarke our tower and fortresse VVherefore dothe the Scripture vse so many woordes to betoken that Gods protection is of force It is to teache vs that without him we shoulde perishe a hundred thousande times a day and therefore that he must be fayne to watch continually for our safetie VVe see then as I haue sayde how it is requisite that men should acknowledge their lyfe to bee nothing considering how it is so frayle as nothing can be more how it is subiect to an infinite number of deaths in so much that they be thereby stirred vp to pray God to take them into his tuicion and when they shall haue lyued one day they muste acknowledge that they were mainteyned by God and vnto him must they yeeld the prayse of all Lo what wee haue to marke in this streyne For if Satan who is the enemie of all truthe do coÌ„fesse how it is God that is mans defence is coÌ„pelled to say so as if he were vpoÌ„ a racke seeing God hath made vs to taste of his woorking and made vs to feele it what an vnthankfulnesse shall it be if we confesse lesse than Satan hath done who desireth nothing els but to deface or rather vtterly to abolishe Gods gracious goodnesse by his lying so as it myght not bee knowne at all So then wee see that suche as thinke not of this protection of God are worse than the Diuell and needes muste it be that they are turned into brute beastes or rather altogither bewitched Thus much concerning that woorde Consequently it is sayde That God gaue Satan leaue to do what he listed with all Iobs goodes condicionally that bee touched not his persone Heere at the firste blushe a man myght maruell why God did so gyue ouer his seruaunt Iob to Satans pleasure is it meete that the Diuell should haue such credite with God that when he craueth leaue to woorke vs mischiefe God shoulde graunte it him It seemeth that God fauoureth him and that he maketh sporte with vs in the meane while as with a tennis ball But let vs marke that wheÌ„ God grauÌ„teth Satan this thing he doth it not to pleasure him neyther is he moued of any fauour that hee beareth towards him but by cause he hath ordeyned it in his owne purpose he is not moued by SataÌ„s sute nor perswaded by him to suffer Iob to bee so punished Hee had alreadie so determined in his owne purpose Before Satan had vttered any woorde or made any such petition God was minded to punishe his seruaunt and he minded it for â—ust cause the which he hath disclozed vnto vs though the same were to vs vnknowne yet muste wee lay our hand vpon our mouth and say that God is rightuous and vnpartiall in all that he doeth Thus ye see the first pointe that we haue to marke that is to wit that God here grauÌ„ted not Satans request as though hee had bene moued by his sute but for asmuche as he was minded of his owne good wil to chastyze Iob therfore he graunted Satan his demaunde verily euen to spyte Satan and to haue the greater triumph agaynst in putting him to confusion For Satan made full reckening that Iob should haue cursed God to his face that is to say that he should haue blasphemed him with open mouth when he came to be beaten so roughly And why did Satan so For hee considered what we are of our selues that is to wit how we be as fleeting as water and that all our streÌ„gth is nothing But in the meane while he had no vnderstanding of Gods grace how strong and inuincible the same is in vs True it is that he feeleth it and that he hath experience of it spite of his hart and yet for all that he knoweth it not a whit And see how he is deceyued â–ª see wherevpon he maketh his reckening namely that if he caÌ„ get leaue to torment vs we shal be vanquished out of hande we shall bee swalowed vp of heauinesse by and by and that we will fall into despayre blaspheme god Lo what Satan hopeth and what he pretendeth to do Marke it well But God will resist him and disappoint him of his hope For he will sende the grace of his holy Ghost before hand and so shall Satan be coÌ„founded when he sees he hath no power to compasse the thing that he ment to haue attempted against Gods seruauntes but all goes backward and cleane contrarie to his intent God therefore knowing what the issue of Iobs afflictions should be â–ª had determined in his owne purpose to scourge him and so you may see he did it not at Satans instigation VVhy theÌ„ doth the holy Scripture tell vs here that it was done at Satans request â–ª That is for two causes Firste that when we be beaten with Gods roddes we myght knowe that Satan procured it yea euen to cast vs into despayre And this is it which S. Paule sheweth vs in the text which hath bene alleaged a few dayes ago namely that we haue battaile against spirituall powers and not agaynst fleash bloud As often then as any euill befalls vs let vs be sure that Satan hath practized it against vs to the end we may withstaÌ„d him by faith and that we being fensed armed with the mightie power of God and knowing that Satan hath so great power ouer vs may retyre our selues to the refuge of him that is able to strengthen vs Heere ye see whervnto the Scripture had an eye in that cace And now for the secoÌ„d point the Scripture meaneth to shew Gods fatherly loue towards vs in somuch as he supporteth vs as his little babes and giueth not any such libertie ouer vs as our enimie would very fayne haue specially that he might take his pleasure in afflicting vs were it not that he knoweth howe the same is for our singular welfare True it is that we must be fully resolued vpon this poynte namely that though we knowe not wherefore God punisheth vs we muste alwayes acknowledge the same to be rightfull But yet therwithall it behoueth vs more ouer to haue this lesson printed in our harts namely that God loueth vs so tenderly that he desireth nothing but to bring vs home againe in so muche that he spareth vs and holdeth vs as it were in his lap for so wee see that the Scripture speaketh Now then when we see Satan come to kindle
the fyre that he hath sewed vnto God to haue Iob persecuted let vs marke how the Scripture sheweth vs that God hādleth vs not so roughly without cause and yet that it is not at the sute of our enemie for he woulde desire nothing so much as to keepe vs in rest and at our own ease if it were expedient for vs but bicause it is good for vs to be so exercised by afflictions yea euē at Satans hand well doth God permit him so to do forasmuche as he knoweth it to be good profitable for vs Mark I say what we haue to note here And to proue that it is so let vs take a contrary example In the last Chapter of the first booke of Kings it is likewise sayd that God hild an Assyse and there is suche another description as is here how the Prophet had seene God set in his chayre of estate and how hee demaunded there VVho is it that shall beguyle me Achab Satan preuēted not God in that cace nother came he aforehande to say If thou wilt gyue me leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do But God beginneth saying where shall I finde a lying spirit to go and deceyue Achab for I see he will needes be drowned euen into the bottome of hell And wherfore is it that God speaketh so Euen bycause the cace stood vpon executing of iust vengeance vpon an hypocrite a despyser ful of crueltie and a mortall enemie of all goodnesse Achab was a man that had peruerted al Gods seruice vtterly was wholly defiled with his owne Idolles therwithall also was full of sturdinesse and malice against the Prophetes and woulde giue no eare to any admonition VVhen he was thus hardened in his sinnes in such sort as a man could gayne nothing by seking to bring him into the right way after that God had assayed all wayes saw he was a man forlorne then he hild his assyses and demaunded who was hee that would deceiue Achab for it was Gods will to execute the office of a iudge VVe see then that when God meaneth to punish wicked folke and to execute his wrath vpon thē according to their deserts he tarieth not till he be moued to it by Satan but preuēteth him In this present text when question is had of punishing Iob that is to saye that God dealeth roughlie with one of his owne children needes muste the same come to passe by the pursute of the enimie Lo here the diuersitie whiche sheweth vs the reason why Satans request is graunted him in this text So then let vs marke well that the Scripture meaneth by all meanes to teache vs to glorifie God continually that wee knowing his goodnesse towardes vs myght take occasion to magnifie him and therewithall that we should vnderstande howe his vengeance is iuste agaynst all wicked persons and that if hee punishe them hee doeth but his office to the ende hee may bee feared reuerenced and honored of all the worlde and thus ye see what wee haue to beare in minde But by the way a man may thinke it straunge how God is serued so by Satan But I haue tolde alreadie that wee shall by and by wanze away like water if wee bee not fully persuaded of this poynte that the Diuelles are in suche wise vnder Gods guydance as they can doo nothing without his leaue Yet is there a further matter that is to wit that the Diuells are as it were Gods hangmen to execute his iudgements and the punishments which hee will haue done vpon the wicked Also they are as his roddes whereby he chastizeth his children To bee shorte it behoueth the Diuell to bee the instrument of Gods wrath and to execute his will not that he doeth it of his owne voluntarie good will as I haue sayde but bycause God hath the soueraine dominion ouer all his creatures so as they must needes yeelde vnto him and turne themselues whither soeuer hee thinketh good But heere is one greate diuersitie which we muste marke For when God hath gyuen Satan leaue to punishe Iob hee sayeth to him Beholde thou mayst woorke thy spite vpon all his substance but touche not his persone And agayne after he hath destroyed all his goodes he sayeth thou mayst touch his person but thou shalt not come neere his soule Herein agayne wee see howe God reserueth alwayes the soule of Iob so as Satan can no more but torment him in goods and in his mortall lyfe and in his honour for hee had not the power to enter into his soule to seduce him and to make him to burst out into impatiencie This wyll be the better vnderstode by a contrarie similitude VVhen God giueth Satan commission to execute his wrath vpon the vnbeleeuers he not onely permitteth him to punishe them in their goods and with sicknesse and diseases or in some other maner but also he goeth further which is that he giueth him power to leade them into error and to deceyue them as wee haue alreadie alleaged in the example of Achab. Beholde how God sayeth VVho shall beguyle me Achab And Satan sayde I will be a lying spirit in the mouth of all his Prophets VVe see ther a farre larger cōmission than this is here For the matter is not onely that Achab should be beguiled by some outwarde meanes But we see that the Prophets must beguile him vnder the shadow of truth And that is it that S. Paule meaneth by saying that when men haue no minde to obey God and his truth nor wil to frame themselues thervnto and aboue all when God hath bene so gracious as to manifest himselfe vnto them and to shew them the way of saluation if they be so vnhappie to reiect so great grace of God and to refuze it then behold God sendeth them falseprophets and deceyuers who not onely shall peruert all good doctrine but also shall be beleued for he will giue them speedinesse in error It behoueth vs to wey well this saying according also as it importeth much For what is mēt by this speedefulnesse of error It is when God withdraweth his brightnesse from vs wherby our wittes are dazeled and we become so dull that we discerne no more than brute beasts but although the pitte lye wyde open before vs yet wee stumble into it without seeing of it a whit And why so Bicause there is no more aduisednesse or wisedome in vs for asmuch as God hath giuen Satan power to mocke vs and beguile vs yea and euen to blinde vs and bewitch vs in such wise as we wote not which way to turne vs that we tumble not into some new snare or other Beholde I say how God worketh towarde the vnbeleeuers and reprobates namely that he giueth Satan speedinesse of error to intrap them and they shall neuer perceyue it But he dealeth not so towardes suche as are his when he afflicteth them For although Satan assault them yet notwithstanding they be alwayes
he that vphild him strong ynough too helpe vs also that we may not quayle Neuerthelesse we haue heere an example how that after Satan hath tormented vs and that wee haue bene visited bothe in body and goodes and in all things els to knit vp the matter withall wee muste bee fayne to bee mocked and to haue our fayth assaulted And thys cannot bee done but the name of God must bee blasphemed and therefore wee muste needes bee grieued and sorie at the heart when that happeneth For when the vnfaythfull skorne vs as reiected of God they blame him of vntruthe as thoughe hee had beguyled vs ▪ and therefore it muste needes greeue vs and torment vs But how soeuer the worlde goe let vs not faynte for all that but let vs call too remembrance what hathe happened vntoo Iob and vntoo Dauid and what Iesus Chryste hath shewed vs to the ende wee may not thinke it straunge if wee bee fashioned like vnto his image For heere wee see vpon what condition God hath greffed vs into the body of his sonne so as he is the generall patrone of all the faythfull as Saincte Paule declareth in the .viij. too the Romanes But let vs nowe consider what is imported in the sayde temptation which Iobs wyfe bringeth saying Dost thou yet hold still thy singlenesse As if she had said what gaynest thou by seruing God For thyne intent in seruing him hath bene to bee supported by him that hee shoulde haue lyked well of thee and that hee shoulde haue shewed by his dooyngs that hee is thy father and thou seest howe hee is an enemie to thee and persecuteth thee So then thy soundnesse booteth thee nothing at all Lo heere what hir conclusion is As concerning that whyche followeth namely Blisse God and dye it is expounded in diuers maners For we haue seene how this word Blisse is somtimes taken to Curse And that custome that is to saye that manner of speaking serueth to teach vs to detest blasphemie againste God as a thing that ought not to be named Then are we done to vnderstand that to grudge againste God or to spite him or too cast foorth any words that may sound to his dishonor is so detestable a thing as we must euen shudder and quake at it according as wee see that when Sainct Paule speaketh against whoredome and other villainous loosenesse and against gluttonie and robberie let them not sayth he be once named among you And therefore some expounde this sentence thus Blisse the Lord that is to saye prouoke God to anger and then thou dyest for it reuenge thy selfe on him once ere thou dye for thou seest well inough that he hath deceyued thee And it is not to be douted but this woman here was an instrument of Sathan and therefore it is not too bee maruelled though she bee as a Sheediuell or as a feend of hell to sette Iob in such a rage as he shoulde lift vp himselfe against God and fall to rushing against his maiestie But if the matter bee throughly considered the naturall meaning of it is this rather Blisse God and dye that is to say well mayst thou persist to blisse God as much as thou wilt but when thou hast all done thou shalt gayne nothing by it it is but lost labour thou must be fayne to die do what thou canst it is fully determined that it shall be so for thou seest that God hath not heard thy prayers whether thou glorifye him or not it is all one none of this shall come at heauen therefore thou hast spunne a fayre threde in humbling thy selfe afore God nay sith thou must dye lyke a poore forlorne caitife looke not that God should be appeased towards thee nor that his wrathe should be assuaged thou must needes passe through it True it is that the sense commes continually all to one poynte and therefore it behoueth me not too stande greatlye vpon the wordes For the principall point is too haue suche doctrine as the holy Ghost giueth vs For the first poynte and without any difficultie as the words themselues conteyne it is certayne that the marke whereat Iobs wyfe shotte was too dryue him to despayre to the ende hee shoulde haue fretted and chafed againste God and haue loste his whole vnderstanding and in stede of blissing of God as he had earst done haue prouoked him to wrath and finally haue flinged himselfe ouer al the fieldes lyke a wood beaste And heere we haue to consider throughly what is sayd of Iob for it is a common instruction for all the faithfull Therefore let vs beare it well away and apply it to our owne vse True it is that this saying heere came out of a womans mouth But how many are there to be found that will say the lyke at thys daye It is the ordinarie custome of the world For wee serue not God now adayes but by indenture as they say Yea and men themselues are not ashamed too confesse their owne vnbeleefe by their prouerbes They say a man should not trust so much to the boughes as to let goe hys holde of the body of the tree which is as much to say as they must not trust altogither vnto god VVherevntoo tend these things but to shewe that wee yeeld no honor vntoo God But wee conceiue them accordingly as the things themselues import If God doo vs good peraduenture it may so be that we will shewe how we be beholden to him But if he handle vs amisse incontinently it is at our tungs end to say To what purpose do wee ouerlabour our selues Also let vs marke well that if Iob were tempted and prouoked by his owne wyfe Satan shal haue store of vnderminers in these dayes to leade vs intoo lyke temptatiō if we be not armed and fenced to resist it Thus we see then what we haue to doo Besides this if it happen that the wicked come not to pricke vs forward after that manner yet it may be that euen they which haue profited most in Gods schole may conceyue such imaginations of themselues VVe see how euen Dauid confesseth of himselfe that he had stoode as it were vpon yce and thought he should haue slyded when he entred intoo that discourse with himselfe and saw how the wicked sort were oftentimes too well intreated so as they glutted themselues with the pleasures of this world and pyned not away as the good men do and that on the contrarye part the poore faithfull ones drinke here of the water of sorow so as God ceasseth not too punish them VVherefore he protesteth that in the ende hee came to say And what Then that I haue indeuored too haue cleane and pure hands is it any better than loste time is it not an vnprofitable labour Dauid confesseth that he was encombred with such a temptation not that he was ouerthrowē in it but for that it came before him and hee resisted it stedfastly So then let vs marke that when the diuell bringeth such
matches to set vs the more on fire agaynste God in our afflictions we must not giue eare to him least he entrap vs and therefore that we must bethinke vs of this lesson a long time aforehand whiche serueth to gyue vs victorie against suche encounters And here we see wherefore it is sayd in Esay Say ye there is a reward for the rightuous That is to saye conclude you so with your selues VVhen you see all things so confounded as it may seeme that all order is turned vpside downe and that God fauoreth the wicked and hateth the godly or rather that Fortune beareth all the sway and that God is a sleepe in heauen and gouerneth no more the things here beneath yet must you alwayes assure your selues of this that the rightuous shall reape the frute of their labours So then it is true that there can not be a worse temptation than too thinke that wee lose our labour in seruing God and in praysing his name and in holding our selues vnder hym And therefore it behoueth vs to be fully perswaded that God will in no wise disappoint those that honour and serue him If we haue not this opinion it is impossible that euer we should haue the least desire that can bee in the world to giue our selues vnto god If wee imagin that God turneth his backe vpon vs that hee makes a sporte to see vs turmoyle so here below that hee shutteth hys eyes and that it is but lost time to walke in all carefulnes who is he that can bende himselfe to do well Now then forasmuch as it behoueth those that serue God and come neerest vntoo hym too bee fully resolued that hee rewardeth those that feare him we see that the woorst and deadliest temptation that Satan can trumpe in our way is when he beares vs in hand that we doo but lose tyme when wee praye vntoo God and make our recourse vntoo him And so much the more must wee be watchfull againste such temptations as we perceiue them to bee so wicked and daungerous Herewithall let vs beare in mynd that it behoueth vs to be ready fenced againste the greatest freendes that we haue The cace is so heere as I may yeeld nother to my wyfe nor to my neighbour simply no nor euen to him whome I trust best For our linking one with another must be such as wee alwayes haue regard of God and that the bond of our cōcord and frēdship proceede from him Also let vs remember that if a man haue a diuell in his house too disquiet him or if hee haue two or three so much the more neede hath hee too stande vpon his gard and it may in no wise serue to excuse them for setting themselues in a chafe against god For it declareth vnto vs that wee must gard our selues on all sydes And why so for Satan oure mortall enimie is ouerwilye he spieth on what side he may best enter and if there be any feeble place there will he make a breach And the easiest entrance that he hath into vs is by the loue that the husbande beareth too the wife and a singular freend vnto him that he trusteth Satan sees well ynough that we gyue way to such manner of persons and therefore he laboreth the more earnestly too serue hys owne turne by them against vs Yet must not this diminishe the frendships that are good and godly but the husband must pray God that he suffer not his wife to be as a firebronde of hell to kindle the fire of impacience or of distrust in him to prouoke him to blaspheme Also it behoueth the wife to pray God that hir husband may guide hir as is cōuenient and be alwayes able to instructe hir aright as hir head and superioure And moreouer when God hath gyuen vs freends and acquaintance we must pray hym that they may serue all to hys honoure so as eche of vs maye further other in the way of saluation and not entice one another vnto wickednesse Thus we see what we haue to do in the firste poynte and consequently let vs aduise our selues well that euery one of them both wiues and husbands freends and kinsfolke may helpe vs to serue God and that wee our selues may ame alwayes at that marke specially whē we see that God dwelleth in them and that he vseth them as his owne hands to guide vs withall But if a freend or a kinsman or a wife go about to driue vs to despaire then out of all peraduenture wee must renounce them all for God must bee preferred and our frendship must begin at him and leuell at him as at their true mark And this is it that we haue to marke in this streyne according also as Iob sheweth vs by his owne example saying Thou hast spoken lyke a foolish woman verely we haue receyued good at the hand of the Lord and shall wee not also receyue euill VVhen as Iob answereth that his wyfe hath spoken foolishly thereby we be admonished that we ought to reproue suche blasphemies sharply for asmuche as they bee spewed out by Satan For if we see a sword drawen against vs or a foyne cast at vs to wound vs vnto deathe what would we do in that behalfe would we suffer our selues to be slayne without making countenance of any thyng No but we would take heede to shift off the blowe or to ward it if we set any store by our life Euen so when Iob saw himselfe so persecuted of his owne wife and that she wente about not too worke him some harme in his body only but to sende him to the deepe pit of hell he resisted hir stoutly VVe see then with what corage we ought too proceede in suche cases and how it is no dalying with Satan seing we find him so furious an enemie nor no going to the matter as though we went to some light skirmishe that were easy to ouercome And furthermore Iob had also an eye to that which hath bene recyted heretofore For as I haue sayd if a man vpbrayd vs that it is but a vayn thing to trust in God true it is that the same doing troubleth vs and is ynough to quench our fayth and therewithall God is accused of misdealing and of mocking hys seruāts and specially of vniustice all that is proper to him is plucked from him and he shall be no longer God except hee discerne good from euill to aduance those that serue him in soundnesse so as he may be iudge of the world and ready to heare them that resort to him for succoure If God be bereft of such vertues we see most certainly that both his glory and his Godhead and his being are quite abolished So then Iob could not beare with such blasphemies according also as it is sayd in the Psalme that the zeale of Gods house ought too bite our harts and to consume vs and that the reproch which men offer vnto him ought to rebound vpon vs so as it behoueth vs to be