me is the lord Iudge nothing before the time vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hart manifest then shall euerie man haue praise of God. 131. b 35. 187. b 4. 608. b 23. 7. VVho is it hath preferred thee 463. a 48. 11. Vnto this houre we both hunger and thirst 349. b 15. 549. b 4. 12 13. VVe are reuiled persecuted we are made the filth of this world 350. b 58. 499. b 7. 5. 7. 8. Christ was sacrificed as the true pascall Lamb. c. 11. b 28. 6. 18. Flee fornication euery sinne that a man doth is without the body but he that committeth fornication sinneth against his owne soule 580. b 38. 19. VVee haue our bodies of God â–ª not of ourselues 4 12. a 9. 580. b 47 20. Glorifie God in your bodie in your spirit for they are Gods. â—80 b 47. 7. 29. That those which are rich do as if they were not 6. b 28 34. b 10. 30. 31. They that buy as thoughe they possessed not and they that vse this worlde as though they vsed it not for the fashion of this worlde goeth avvay 61. b 14. 8. 1. Knowledge puffeth vp but loue edifieth 292. a 1 529. b 10. 9. 27. I beate dovvne my body bring it vnto subiection least by any means wheÌ„ I haue preched to others I my self shuld he reproued 71. a 60. 10. 1. Brethren I would not that ye shuld be ignorant that all our fathers were vnder the cloud al passed through the sea 153. b 19. 6. 11. All thinges came vnto them for examples 166. a 33. 340. a 35. 13. God is faithfull which wil not suffer you to be tempted aboue that ye are able but will euen giue the issue with the temptatioÌ„ that ye may be able to beare 63 a 29. 106. b 56 228. b 54. 818. b 54. 31 VVhether we eate or drinke or what so euer we do wee must do all in the name of God â–ª 9 b 20. 11. 7. A man ought not too couer his heade for as muche as hee is the image and glorie of God â–ª but the woman is the glorie of the man 54. b 32. 11. Neither is the man without the woman neither the woman without the man in the Lorde 55. a 54. 19. There muste bee heresies euen among you 〈…〉 at they which are approued among you might be knowne 132 a 24. 32. VVhen wee are iudged wee are chasâ—â—ed of the Lord bâ—cause we should not be condemned with the worlde 726 a 2. 771. a 60. 12. 7. The manifestation of the spirite is giuen too euerie man too profite withall 373 b 39 696. b 53. 1. 10. Speake yee all one thing and that there bee no dissentions among you 616. a 58. 13. 3. Though I feede the poore with all my goodes and haue no loue it profiteth mee nothing 49. a 17. 7. Loue hopeth al things 48. b 48 9. 10. VVee knowe in part and we prophesie in part but when that which is perfecte is come then that which is in part shall bee abolished 37. a 3. 60. b 57. 152. a 8. 12. Novv we see through a glasse darkely but then shall wee see face to face Nowe I knowe in parte but then I shal knowe euen as I am knowne 772. b 36. 241. b 53. 37. a 3. 60. b. 57. 152. a 8. 632. a 1. 14. 20. Bee not children in vnderstanding but as concerning maliciousnesâ—e be childreÌ„ 294. b 19. 378 b 5. 24. 2. If all prophesie and there come in one that beleeueth noâ— hee is rebuked and iudged of all And so are the secretes of his heart made manifest 679. b 46. 27. 28. 29. 30. If any man speake a straunge tong let it be by two or at the moste by three and that by course and let one interprete c. 133. b 37. 624. a 10. 696. b 55. 40. Let all things be doone honestly and by order 624. a 9. 15. 19. If in this life onely wee haue hope wee are of all men the most miserable 162. a 29. 341. a 23. 33. Euill speakings corrupt good maners 236. b 4. 36. O foole that which thou sowest is not quickned except it dye 141 b 30. 368. 269. b 46. 46. That which is naturall goeth before 212. a 46. 53. That which is corruptible in vs must be abolished 348. a 9. 57. VVee haue the victorie through our Lord Iesus Christ 567. a 6. 58. My beloued brethren be yee sted fast vnmoueable aboundant alwayes in the worke of the Lorde for as much as ye knowe that your laboure is not in vaine in the Lorde 71. b 46. 2. Corinthians 1. â—2 GOD hath giuen the earnest of the spirite in our hearts 284. b 28. 2. 11. VVee knovve the suttleties of Satan 422. a 41. 3. 5. VVee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God 203. b 5. 253. b 30. 597. â— 32. 18. By the spiâ—te of the Lorde we shall be chaunged into the image of glorie 370. b 8. 4. 4. The GOD of this worlde blindeth the mindes of the infidels that the light of the Gospell shineth not vnto them 710. a 24. 6. God shineth in our heartes to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 212. b 54. 8. Being afflicted on euerie side yet not in distresse 158. b 16. 13. VVee beleeue and therefore we speake 373. b 37. 696. b 28. 17. Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glorie 136. b 16. 5. 1. VVhen our bodies shall bee dessolued by death wee haue an eternall building in heauen 278. b 61. 348. a 14. 269. b 46. 2. For therefore vvee sighe desiring to bee clothed with our house which is from heauen 85. a. 14. 4. VVee desire not to bee vnclothed but to be clothed vpon 506. a 22. 5. God hath giuen the earnest of the spirit in our hearts 284. b 28. 7. VVe walke by fayth and not by sight 60. b 25. 651. a 34. 10. VVee shall all appeere before the iudgement seate of Christ 731. a 17. 365. b 11. 400. b. 57. 669. a 30. 680. a 55. 679 a 6. 17. If any man bee in Christe let him be a newe creature 250. a 7. 284 a 25. 18. God hath reconciled vs to him selfe by Iesus Christ and hath giuen vs the ministerie of reconciliation 444 b 4. 645. b 51 648. a 33. 19. The Gospell is the worde of reconciliation 444. b 4. 62. God hath sayde I haue heard thee in a time accepted and in the day of saluation haue I succoured thee beholde nowe the accepted time behold nowe the day of saluation 155 b 40 650. a 24. 7. VVe must passe by the armour of rightuousnesse on the right hand and on the left 554. a 50. 8. VVe must passe by honor
POSSIDETE ANIMAS VESTRAS NH SERMONS of Master Iohn Caluin vpon the Booke of IOB †Translated out of French by Arthur Golding IMPRINTED BY LVCAS HARISON AND GEORGE BYSHOP 1574 TO THE RIGHT HONORABLE AND HIS SPECIAL GOOD LORD ROBERT ERLE OF LEYCESTER BARON OF DENBYGH KNIGHT OF THE MOST NOBLE ORDER OF THE GARTER ONE OF THE QVEENES MAIESTIES MOST HOnorable priuie Counsell c. Grace mercie peace and truthe in Christe AL men can skill to complayne vvith Iob that this short lyfe of ours is fraught with many miseries afflictions and aduersities and verie experience sheweth it to be so For we see dayly in others and feele also in ourselues the continuall perils and crosses that beseege vs and perce vs to the hart euen from the tyme of our birth to the giuing vp of our last gasp VVe find them painful irksome and tediouse to vs and therfore we would faine shift them of But in the meane whyle do we looke vp to the hand that smiteth vs do wee consider the causes why they be layd vpon vs do we seeke out the ends whervnto they tend or haue we an eye to the frutes and effects of them Nay rather degenerating into a kind of brutishnesse and hanging our heads groueling downe too the groundward wee eyther imagin them to growe out of the earth or impute them to the influence of the skies or father them vpon fortune or attribute them vnto men or wite them vppon the vnhappinesse of the tyme or tie them to the place or finally stand amazed at the afflictions themselues surmizing any thing rather than the truthe as who should say that God eyther could not or would not gouerne all things by his onely will and prouidence which is as much as to denie that there is any God at all By reason wherof we seeldome or neuer enter into ourselues to consider our owne state and the inestimable goodnesse of our God too thinke how iustly wee haue deserued too bee scourged for our sinnes and how fatherly hee dealeth with vs in clensing the corruption of our infected nature and in shewing the perfectnesse of his mightie power in these frayle earthen vessels of our weake and mortall bodies None of these things do wee take heede of and therfore much lesse do wee looke so farre afore vs as too consider that the ende why God scourgeth vs is to bring vs backe againe to him by repentance that he myght shewe himselfe a mercyfull father too vs and heape vp his benefits and graciouse gifts vpon vs too our greater comfort VVee consider not that the end of worldly afflictions is alwayes happie too such as feare him and that the short induring of he troubles of this lyfe procureth an inestimable weight of glorie in the lyfe too come Finally wee consider not that God being our maker and gouernour hath by good right a soueraine dominion ouer vs and all other his creatures too order and dispoze vs at his good will and pleasure and that the same his doing is wrought by incomprehensible power wisdome and rightfulnesse so as there cannot iustly anie fault or blame be found in any of his proceedings By meanes wherof it commeth too passe that if he giue vs ease and prosperitie we be so farre off from thankfulnesse for the same that we mount vp into pryde and not only step forth to disdeyning and skorning of those to whom he hath giuen lesse abilitie but also procede too the vtter forgetting and despising of his maiestie as though wee had all things of our selues and were not beholding too him for any thing And if he touch vs eyther in our goods bodie name or otherwiise too our mislyking then eyther wee storme chafe and fret against him specially if we see not an apparant cause of his doings wherein wee blaspheme him by accusing him indirectly of vnrightuousenesse or else wee fall into despaire thinking it vnpossible for vs to scape out of the present daunger wherin wee bereue him of his cheef glorie which is to shew mercie by preseruing the afflicted and by raysing vp such as are vnder foote Thus as much as in vs is wee vtterly shake off his yoke taking him to be nother our father nor our god Heerby it is manifest that wheras euery of vs hath the name of patience in his mouth fewe knowe what right patience is and in maner none at all do put it in vre Some thinke it to be a stout bearing out of aduersities without admitting anie greef or hartbyting for the same And othersome take it too be a yeelding too the present affliction vpon hope to outweare it by length of tyme. But none of these twayne is the true patience which is allowed of God and meete too be in a Christen man as will appeere too the diligent reader of this present woork For the one is but a lingering in distresse without certaintie of good issue and the other is but a dulling and amazing of the senses too make mannes nature more stubborne against Gods hand which is too stubborne of it selfe alredye God therfore knowing the frowardnesse of mankind and minding eyther too bring vs home too himselfe or too leaue vs vtterly vnexcuzab 〈…〉 doeth in this booke purposely aboue all other parts of the holie Scripture bothe defend his owne Maiestie in mainteyning his ryghtfull soueraintie ouer all his creatures and also set downe a perfect paterne of patien 〈…〉 conteyning the due obedience and subiection of the creature too his maker These are the twoo cheef poin 〈…〉 wherevpon the whole booke of Iob is grounded In the discourse wherof there is shewed the incessant d 〈…〉 rousenesse and indeuer of Satan too bring man too destruction and mannes vnabilitie too stand against hi 〈…〉 without the speciall prouidence and protection of god VVhereof the first warneth vs to stand alwayes v 〈…〉 pon our garde that we be not surprized by our so suttle and cruell enimie and the other bereeueth vs of a 〈…〉 selftrust driuing vs too seeke our refuge and succour no where else but in god And too the intent wee may the more willingly suffer all crosses and take all things in good woorth at Gods hand it is shewed that God neuer forsaketh vs in our troubles but vpholdeth and maynteyneth vs euen in our vttermoste extremities by a secret and incomprehensible woorking not alwayes seene of the world nor presently perceyued of ourselues and that his afflicting of vs is not for anye hatred or ill will of purpose too destroy vs but of a fatherly louing kyndnesse too make vs knowe better bothe our selues and him which is the soueraine goodnesse and perfect felicitie and therfore that hee alwayes giueth them a happie ende too our singular welfare and saluation making vs too triumph victoriously ouer sin death hell the diuell damnation our selues and all the assaults of the world through the tryall of our fayth which by that meanes becommeth more fine and preciouse than golde Againe too the
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
into good towardes his chosen 25. a. 25. Gods apparell or clothing 795. a 49. VVhat is ment by Gods arme 795. b 18. Gods bearing and forbearing of vs is of his own free mercy 711. b 54. VVhat it is to be written in GODS Booke 350. b 40. Gods concealing of thinges from our knowledge is for that our capacity is not able to conceiue theÌ„ 636. a 24. Gods doinges are incomprehensible to vs furtherforth than he listeth to reueale them vnto vs. 36. b 44. A comparison betweene God and vs to abate our pride in finding fault with Gods doinges 692. a 38. God doth not any thing that is not reasonable and righufull 35. a 60. 38. a 35. GODS euerlastingnesse compared with the shortnesse of our lyfe 763. b Gods goodnesse towardes vs 17. a 44 25. a 25. Gods goodnesse in giuing seasonable weather 775. a 33. GODS goodnesse in humbling himselfe to our capacity both in his doctrine and in his workes 16. a. 30. b. 29. 18. b 22 35. 39. a 50. 528 a 35. 736. b 3. 768. a 35. Gods goodnesse extendeth it selfe euen to the wicked 766. a 38. GOD sheweth his goodnesse towardes vs at all tymes 508. a. 50. VVe must repose our selues vppon Gods goodnes as Iob did 560. b 5. Howe wee ought to conceiue the goodnesse and power of God beleue in him 369. a 18. Gods intent in vsing goodnesse toward vs. 33. a. 14. 740. a 28. How vnmindfull we bee of GODS goodnesse in any of our aduersities 740. a 21. GODS grace is not to be measured by that that wee see 156. a 50. Gods grace is the only stay and repayrer of all thinges 83. b 43. VVhereof it commeth that wee bee destitute of Gods grace and holy spirite 28. b. 6. The papistes knowe not what grace is 447. b 55. VVee must goe still forward still in Gods schole and not stand still at a stay 805. b 55. Gods soueraignty oneâ— man and all other his creatures 1. a 15. and 27. 8. a. 41. 16. â—30 24. a 33. 34. a 38. VVherevnto the consideration of Gods soueraignty leadeth 96. a 12. GODS spirite raigneth aboue the order of nature 619. a 17. 620. a b 730. a b. The woonderfull alteration that Gods spirite woorketh in mennes hartes 817. a 58. Gods wil is the rule of al righteousnes 682. a 50. GOD sheweth an incomprehensible wysedome euen in the basost and smallest thinges 772. a 16. GODS woorde is not heard of it selfe but by reason of our dulnes 18. b 30. GODS woorde must not be forbidden to bee redde of any man 18. b 27. GODS woorde and trueth are dishonoured when it is put to an euil vse 2. a 35. VVith what mindes men doe commonly heare and reade GODS woord 714. a. 31. VVhy GOD sendeth his woord vnto vs. 304. b 40. It is best for vs that God haue his ele vppon vs. 147. a 53. The way to come vnto God 260. b 31. VVe cannot bring any thing to God to pleasure with all 701. b 40. 702 a 20. How God sheweth himselfe vnto vs 174. a 25. The thinges that are in God can not be deuided the one from the other 151. a. 18. VVhy the Scripture termeth GOD our Buckler Sheeld wall trench Rampire Bulwarke Tower Fortresse 22 b 44. VVho so euer setteth hym selfe agaynste GOD setteth himselfe against al right and equity 151 a 33 Looke more in the Titles of Almightynesse Afflictions Benefites Beeinges Chastizementes Defence Face Goods Gouernement Giftes Glory Hotynesse Honour Iustifie Iustice Iudgements Knowing and Knowldge Lawe Loue Liberality Maiesty Magnifie Prouidence Powers Rightuousnesse Soueraignty Trueth will Wisedome Workes Woord c. Gouernment Gouerners The maintenaunce of Gouernment common weales and eiuill pollicy is an euident proofe of GODS prouidence 718. a 12. VVhy wicked Gouerners are too bee honored and obeyed and how The state of Gouernment commeth of God and to what end it is ordeined 674. b 25. VVhy God suffereth wicked Gouerners and Officers to raigne ouer vs 671. a 19. 688. b 47. The demeanor of Princes Gouerners Iusticers in these daies 718 a. 56. Commonly the worst and wickedst haue the Gouernement of thinges in this world 670. b 46. It is meete that God should Gouern vs and that we should followe his holy will. 572. a 30. Earthly Gouernours haue neede too be put in minde of their dutie 671 a 24. VVicked Gouerners are to be rebuked by the Preachers 675. a 39. VVhy men are put in subiection and thraldom vnto Gouerners 780. b 53. All inferior meanes of Gouernment are but instruments seruauntes of Gods soueraign dominion 671 b 19. God is not only the maker but also the continuall and alonly Gouerner of all thinges 670. b 20. 671. b 6. 749. a 36. 778. b 7. Gods almighty power in Gouerning all thinges is an inuincible and peremptory proofe of his righteousenesse 670. b 41. 672. a 40. God Gouerneth guideth and directeth al thinges by his prouidence notwithstanding the manifolde troubles disorders in the world 713. a 1. 716. How GOD Gouerneth the worlde 438. b. 22. Godly Godly folke must alwaies resist euil 20. b 1. Godly folk are afflicted more roughly then reprobates 28. b 54. The honour that God doth vs in giuing vs grace to be Godly and to ouercome Sathans assaultes 19. b 10. God sometime clotheth the Godly with the spoyle of the wicked 515. a 44. Looke more in Faithfull Gospell The Gospell is a cleare loking glasse wherein vvee see God face to face 370. b 10. The doctrine of the Gospell belongeth to al sortes of men both wise and ignorant learned and vnlearned high or lowe 660 a 59. The doctrine of the Gospell can not be attained to by mannes natural vnderstanding 619. b. 10. The cause why the Gospell is preached 627. b 5. The chief end of the Gospel 645. b 36 The inestimable benefite and treasure of the Gospel and of al Godly comfort 645. a 55. 646. a 6. 648. a 32. The singular priuiledge which God giueth to those Countryes where his Gospell is preached 646. b 35. In the Gospell we haue infinite treasures of wisdome and knowledge 552. a 53. The coÌ„mon manner of mens knowing of the Gospell 661. a 27. VVhy the world hateth the Gospell 474. a 60. Good and Goods VVe must do Good to such as haue no meanes to recompence vs. 545. b 39. God giueth vs his Goods to the inintent we should relieue our Brethren with them 586. a 30. It is an vntolerable vice for a man to trust in his Goods 591. b 2. None of the Good turnes which are done in the worlde are done freely 542. a 45. Grudging or murmuring To murmur or Grudge against God for afflicting vs is as much as too iustify our selues aboue him or to make ourselues more righteous than he 613. a 36. To Grudge against GOD in afflictions is a priuie and indirect blaspheming of him 699. b 28. To Grudge at the prosperity of the wicked or at the disorder of
occupie But a man hath an insatiable lust we bee gulfes in so much that we thinke the whole worlde is not ynoughe to fynde vs For suche as haue both fieldes and houses and vineyardes and other heritages are afrayde still that they shoulde wante earth They that haue money in their purse are afrayde and in doubte yea and are continuallye martyred with feare leaste GOD should disappoint them of their pray and abate their portion Seeing that then oure desyres are reached out so farre off we are not onely as the roote of a tree but also without stint or measure And for proofe heereof are we so sobre as to hold ourselues there where the holy ghost calleth vs It were greatly too oure behoofe So then lette vs marke well that althoughe it seeme that oure life can not continue without the ordinarie means which God hath allotted to it yet notwithstanding he is able to send vs meanes wherethrough wee shall escape and hee can giue vs them to day or too morrowe True it is that a thing shall not seeme easie vnto vs neuerthelesse it is ynough that God can prouide for it yea and that hee will set it in such order as we shall haue cause to magnifie his infinite power and wisedome for working in suche maner as is to vs incomprehensible Ye see I say how it standeth vs in hand to practise this sentence that euery of vs when he findeth himselfe in such perplexities maye say Alas what must become of me I see my goodes are minished I see I am shut out from such meanes as I had And how my trade is diminished of this or that VVell God hath cut it off but yet must I needes say that that whiche hee hath cut off was superfluous to mee it behooueth me to profite my selfe thereby I sawe not that it behooued mee to pray vnto God and nowe hee sheweth me that it is so for wee muste alwayes conclude that it is not withoute cause that he so cutteth off the things which he knoweth to bee superfluous in vs But in the meane whyle let vs prepare our selues to be plucked vp for that is the chiefe poynt There are many that can awaye with meane afflictions and if God diminish them they shew themselues constante in so muche as a manne shall see there was no outrageouse vaine glorie in them they had no ouervnruly couetousnesse in them they take that whiche is lefte and holde themselues contented with it thanking God and keeping them selues quiet But if they bee pinched somewhat more neere the quicke specially so as it seeme that God is mynded too make cleane riddance of them then shall yee fynde them vtterly out of their wittes And why Bycause they are not prepared as they ought to be to indure the battell that is spoken of heere that is too witte to bee vtterlie plucked vp Then is it not ynoughe for vs to suffer God to cut off the boughes and to shred off the braunches and twigges which he knoweth to bee superfluous in vs but also to plucke vs vp by the rootes For he hath that authoritie ouer vs and wee shall gayne nothing by resisting him But yet neuerthelesse it is too our great profite that wee should hope that hee will plant vs agayne And why For by that meane we giue roome to his mercie And on the contrarie we withstande Gods grace so as hee voutsafeth not too set vs vp againe when hee sees that his scourging of vs makes vs to thinke oure selues vtterlie forlorne and past recouerie of anye freshenesse agayne It is all one as if wee should cut off Gods hande too say that hee planteth vs not agayne True it is that his power shall not bee lessened throughe our vnbeleefe but we be not worthy to feele and to enioy so great a benefite Ye see then whereto we must come that is to witte euery of vs must dispose him selfe to bee plucked vp by the roote that is too say if God smyte vs in parte and afterward it please him to smite vs in the whole both in our persons and in our wiues and in our children and in our honoure and in all that euer we haue in such wise as we become as yee would say wretched darknesse so as wee haue not so much as one sparke of life Yet neuerthelesse wee must abyde it quietly Beholde a thing that surmounteth all worldly power I confesse and there is no doubt but menne inforce themselues therevnto of their owne accorde But wee must desire God to worke in vs to the intent hee maye in such wise dispose of oure life as we may be ready both to liue and dye at his pleasure Therefore we must pray him to giue vs such manner of strength then no doubt but the thing that is written here shall bee fulfilled For God meant not to disappoint vs of our hope when he likened vs to trees that are planted and afterward taken vp and in the ende planted again in a better place Howbeit it is true that wee shall not alwayes be planted againe as in respect of this worlde It may well bee that wee shall continue plucked vp yea and that it shal seeme that God hath euen cast vs away And if we will iudge by our state we may say farewell my good dayes for if God were mynded to haue pitie vpon mee hee woulde not haue lingered and dryuen off so long time for so much as I see hee letteth me rotte here in my miserie it is a token that we will neuer set me vp agayne Lo what wee may say Neuerthelesse let vs call to mynd that God meaneth to trie our faythe by holding vs in the hope of the heuenly life which is hidden from vs as now For although God blisse his seruants and giue them some prosperitie in this worlde it is not to bee sayde that their last state is not better for them for his planting of vs in his Churche is too the intente wee shoulde liue in his kingdome euerlastingly without ende Nowe then what is oure true resurrection and renewment Euen that God should reserue vs and set vs in his kingdome that when hee hath made vs to wayfare through this worlde and to passe through fire and water and all other afflictions wee may in the ende be exempted from all the miseries of this world and be made partakers of his life and glorie And so let vs beare in mynd howe Saint Paule sayth vnto vs that our life is hiddē in Iesus Christ and that we shal notsee the true and perfecte manifestation of it vntill our Lord Iesus come from heauen To bee short let vs marke one other similitude which wee ought to bee well acquainted with Truely in winter time the trees seeme to be deade we see howe the raine doth as it were rotte them they are so swolne that they bee readie to burst and thus yee see well one kynde of rottennesse Afterwarde commeth the frost as it were to seare them
the face of our good god with acknowledgement of our faultes praying hym too graunt vs the grace to profite in such wise by the afflictions and chasticements that he sendeth vs as wee may bee humbled and meekned by them and not come to aduance our selues nor to check against him but that being strengthened by his power we may stand out stedfastly in obeying him and yet notwithstanding not ceasse too sigh and grone seeing the daunger wherein we be vntill he reache out his hande to vs and that aboue all things wee may looke vp too our Lorde Iesus Christ assuring our selues that if we be made like to him in our afflictions wee shall haue wherewith to reioyce of our sorrowes in him wayting for the day of the fulnesse of our ioy when hee shall gather vs into the glorie of his resurrection whereinto he is gone afore That it may please him to graunt this grace not onely to vs. The .lxxj. Sermon which is the third vpon the .xix. Chapter 17 My breath is lothsome to my vvife though I intreate hir for the childrens sake of mine ovvne bodie 18 Euen the little ones do shunne me and vvhen I rise vp they cast out scoffes agaynst me 19 My freends haue abhorred me and they vvhom I loued are turned agaynst me 20 My bone cleaueth to my skinne and to my flesh and I am scaped vvith the skinne of my teeth 21 Haue pitie vpon me haue pitie vpon me O my freends for the hand of God hath smitten mee 22 VVhy persecute you me as God doth and are not satisfied vvith my flesh 23 O that my vvordes vvere vvritten O that they vvere registred in a booke 24 VVith a penne ofyron in leade or stone for euer 25 I am sure that my redeemer liueth and he shall at the last rise vp vpon the earth FOrasmuche as God hath knitte men togyther to the ende that one of them shoulde beare vppe another and eche manne indeuoure too helpe his neighboure and when wee can doo no more then wee shoulde haue pitie and compassion one of another if wee happen too bee destitute of all helpe so as wee bee troubled on all sydes and no man sheweth vs anye kindnesse but euerie man is cruell too vs that temptation is verie sore And that is the cause why Iob complayneth in this sentence that there was neyther wyfe nor freend nor any of his householde that pitied him but all the worlde had forsaken him Nowe when wee heare these things wee muste applie them too our selues For as it was declared yesterday God suffereth men too fayle vs and euery bodie too shrinke from vs to the ende we might the better resort vnto him And indeede so long as wee haue any stay in the worlde wee trust not in God as wee ought to doo but rather wee are hilde heere bylowe for our nature inclyneth too much and is too much giuen thitherwarde Therefore God intending nowe and then to plucke vs backe too himselfe maketh vs vtterly destitute of all worldly helpe Or else hee doth it to humble vs for it seemeth too vs that hee ought of reason to haue regarde of vs and that wee bee woorthie of it and euerie of vs blyndeth himselfe with such presumption Our Lord therefore mindeth to teach vs now and then some lowlinesse by this meane when euerie man despiseth vs and we become as outcastes both to great and small And so wee haue to consider that wee be not the same that we haue taken our selues to be But whatsoeuer we be if this come to passe let vs be sure that God hath not therefore forsaken vs For we see that Iob hath his recourse still vntoo him and is not disappoynted of his hope God then reached him his hande notwithstanding that men had shaken him off and when they imagined him to bee past all hope of recouerie then had God an eye to him to shewe him mercie Therefore let vs trust in him Besides this let vs learne to do our duetie towardes suche as are afflicted according as I haue tolde you that God hath knitte and vnited vs togither to the ende we should haue communitie one with another For men must not separate themselues vtterly asunder True it is that our Lorde hath ordeyned common pollicie that euerie man shoulde haue his house his meynie his wyfe his children and euery man be knowne in his degree but yet muste not any man exempt himselfe from the communitie too say I will liue alone For that were to liue worse than the brute beast VVhat then Let vs assure our selues that God hath bound vs one to another to the ende we should helpe one another And that when we see any man in necessitie although wee cannot doo him so much good as wee would yet at leastwise wee must be pitifull towards him If that bee not in vs let vs marke that here in the person of Iob the holy ghost asketh vngeance against vs For no dout but that although Iob were tossed with his hideous excessiue passions yet was he alwayes gouerned by Gods spirit and specially in respect of these generall grounds that is to say in respect of the sentences that hee setteth downe according as I haue tolde you that they import right profitable doctrine VVherefore let vs mark how our Lord telleth vs here that it is an ouergreat crueltie in vs when we see a poore man afflicted and indeuour not too succour him but rather shrinke away from him Also let vs marke that sometimes the same is sayde euen of things in the holy scripture by occasion whereby we may gather a good lesson which is sayde here by Iob of his owne wife He saith she was not able to abide his breath though he prayed hir for the childrens sake of hir owne wombe Here hee sheweth that children ought to bee an increasement of the loue betweene man and wife For when God blisseth a mariage with issue it ought to increase their mutuall affection to liue in greater concorde The verie Paynims knewe that well ynough But it is ill perfourmed of those that ought to see much cleerer And what a cōdemnation shall it bee to the beleeuers which boast themselues to haue bin instructed in the woorde of God if they knowe not that which nature sheweth to the sillie ignorant sort that are as good as blinde Then looke vpon the Painims who haue acknowledged that children are as it were gages to confirme better the loue of man and wife and to holde them in peace and vnitie According herevnto Iob sayth that hee intreated his wife for the childrens sake that he had begot of hir But that moued not hir at al. Thē sheweth he how it is a thing against nature in which behalfe his wife had shewed hirselfe to bee worse than a wilde beast So let vs marke that all such as cannot follow that order are heere rebuked by the way as if the holye Ghost had pronounced their condemnation in expresse termes