by man we must not thinke all this to haue bene deuised as a tryfling toy by men but it was Gods will it shoulde bee so And wherefore for his meaning was to put men in remembrance that they are not worthie to approche vnto him VVhen wee come vnto God it behoueth vs to acknowledge our owne poorenesse and to be ashamed of it and to say Howe dare I preace before the maiestie of my God what fauour shall I find there Gods will is to haue this knowen in all ages and now although wee haue not the sayde Ceremonic of clenzing our selues yet it behoueth vs to haue the meaning of it in vs that is to wit that at all times and as oft as we come vnto God to make our prayers and petitions vnto him wee must acknowledge that we be vnworthie sauing that wee knowe the meane wherby he receyueth vs that is to wit to clēze our selues by beleeuing in our Lord Iesu Christ knowing that he is the onely wasshing whereby all our spottes may be made cleane VVill we then be acceptable vnto God It behoueth vs to attayne to it by the meanes of our Lorde Iesus Christ shrowding vs vnder the grace which he hath purchaced vs by his death and Pasion as who is the full perfection and accomplishment of the things that haue bene giuen forth in old time in figures and shadowes Therefore let vs caste our selues flat before the face of our good God with acknowledgmēt of our offences beseeching him to make vs know better what we haue lefte vndone and that as long as wee liue in this corruptible worlde we acknowledging our selues to bee wrapped in many sinnes may resist the temptations of our fleshe and buckie our selues to battell agaynste all things that may turne vs aside frō the obeying of our god And although we faile in diuerse sorts yet neuerthelesse let vs pray that we may walke in such soundnesse afore him as we may desire nothing but to dedicate our selues wholy vnto him and that it may please him to accept the seruice that wee offer vnto him in the name of our Lord Iesus Christ notwithstanding that it be vnperfect vntill such time as his glory shall shine fully in vs That it may please him to bestowe this benefite and grace not onely vpon vs but also vpon all people and Nations of the Earth c. The third Sermon vpon the first Chapter This Sermon is yet still vpon the text of the fifth verse which is set downe in the laste Sermon afore according also as it bath partly bene shewed alreadie I Began to tell you yesterdaye what is ment by this saying that Iob sanctified his children or commaunded them that euerye of them shoulde sanctifie himselfe For vnder the Lawe and before the Lawe when men offered sacrifizes it behoueth the offerers to bee clenzed before hande and that was to doe them to wit howe wee be not worthie to approche vnto God by reason of our vnclennesse and filthinesse If wee come vnto God such as wee bee of our selues wee deserue to bee shaken off and to be taken at his hand for stinking carions Therfore it standeth vs in hand to make our selues cleane And how may that be done The men of old time had certaine Ceremonies according as it was needefull that they should haue suche healpes before the cōming of our Lorde Iesu Christ by reason of the rawenesse of the tyme But nowe in these dayes we know how we ought to haue recourse to the preciouse bloud of Gods sonne which was shedde to washe vs withall Therefore if we meane to be receyued for cleane before God it behoueth vs to repayre to the bloude of our Lorde Iesus Christ And furthermore wee must also sighe for our sinnes For by this meanes are we to be clenzed namely by acknowledging the euill that is in vs which by and by causeth a sorinesse and hatred of ourselues for that wee haue bene so vnhappie as to displease god And thus we see why we haue no more the figures that were before the comming of our Lorde Iesus Christ and yet do keepe still the truth and substance of them VVhat is to bee done then at all times and as oft as we call vpon God Euery one of vs must haue an eye to his owne poorenesse and vnclennesse and be displeased with himselfe for it and therewithall also desire our Lorde Iesus Christ to washe vs and make vs cleane with his bloud so that we may appeare as if we were pure and cleane in the presence of God his father And this is to be done not onely one day in a weeke nor for some certayne tyme but continually all our life long and we must beare in mind how sainct Paule sayeth that our Lorde Iesu Christ was sacrifized as the true Easterlambe to the end that we shoulde still be coparteners of that sacrifyze specially as he sayeth in all purenesse He sayeth not that Christians ought to sanctifie themselues vnto God once a yeere but that they ought to continewe their holinesse all their lyfe through out VVherefore Bycause the sacrifize which Iesus Christ hath offered and whereof wee be made coparteners is euerlasting and the vertue thereof indureth for euer So then let vs euery morning and euening apply our indeuour to that which is shewed vs here that is to wit to sanctifie our selues vntill it please God to be so graciouse vnto vs as to dwell with vs for euer From the time that the lawe was published God specially cōmaunded the Iewes saying Sanctifie your selues for to morrow saieth Moyses the Lord will shew you his glorie But God is openly shewed vnto vs in the person of his sonne yea and that in such wise as we may behold him as it were face to face so the Gospel be preached for ther hath God discouered himselfe familiarly vnto vs Therefore it becommeth vs to haue the sayd affection and zel◠which I haue spoken of that is to wit that we be wholly and fully giuen vnto him forsaking all filthinesse that may hinder vs from the seruing and honouring of him But it foloweth that Iob offred sacrifyzes according to the number of his children VVe haue alreadie briefly shewed that although Iob feared least his children had offended God yet notwithstanding hee forbade them not to keepe companie stil togither bicause their so doing was a good thing but sought the remedie of the infirmities wherevnto men are inclined and subiect Moreouer it may be demaunded how it came to passe that Iob durst offer sacrifize seeing he was not instructed in the lawe specially for asmuch as it is very likely that he liued before Moyses was borne For the Sacrifyzes that mē offer vnto God without fayth deserue to be mislyked How then coulde Iob offer sacrifyze hauing not any assurance of Gods will VVe muste call agayne to minde that which hath bene touched in the first Lecture that is to wit that it was Gods will to haue alwaies some
their remembrance from the earth 75. b 52. 35. 6. The Angel of the Lord pursueth them 16. a 56. 11. Cruell witnesses did rise vp against me 351. a 7. 13. 14. VVhen my enemies were sicke I put on a sack I humbled my soule with fasting and prayed as for my selfe I behaued my selfe as to my friend or as to my brother 50. b 9. 16. The wicked haue gnashed their teeth against me 351. a 7. 20. The wicked imagined deceitfull wordes against the quiet of the land 351. a 7. 36. 2. Men haue not the feare of God before their eyes 443. b 53. 6. O God thy iudgements are like the great deepe 36. b 51. 299. a 36. 467. b 1. 767. b 54. 7. O Lorde thou dost saue men and beasts 197. b 31. 438. a 43. 8. O God thy mercie is excellent also the sonnes of men trust vnder the shadow of thy wings 151. a 35. 9. The wel of life is with God in his light shall we see light 141. b. 57. 10. Extend thy louing kindnesse vnto them that knowe thee and thy rightuousnesse vnto them that are vp right in hart 81. a 16. 37. 1. Fret not thy selfe bicause of the wicked men neither be enuious for the euill doers 88. a 60. 6. God bringeth forth the rightuousnesse of his as the noonedaye 351 a 2. 396. b. 28. 499. a 2. 9. They that wait vpon the Lord shall in herit the land 797. a 21. 10. Yet a little while and the wicked shall be no more 345. a 47. 379. a 51. 11. The meeke shall inherite the earth and shal take their pleasures in the great prosperitie 76. b 8. 13. The Lord shall laugh the wicked toâ—scorn for he seeth that his day is comming 75. b 52. 19. The innoceÌ„t shal haue inough in the time of famine 306. a 39. 347. a 60. 389. b 23. 23. The pathes of man are directed by the Lord. 303. b 30. 35. I haue seen the wicked strong and spreading him selfe like a grene bay tree 314. b 57. But he is vanished 345. a 47. 349. b 60. 518. a 25. 38. 3. Thine arrowes sticke fast in me thine hand lieth vpon me 114 b 12. 5. Mine iniquities are gone ouer mine head 428. b 26. 39. 2. I will take heed that I sinne not with my tung while the wicked is in my sight 144. b. 9. 791. a 54. 3. I was dumbe and sayde nothing I kept silence euen from good but my sorrowe was more styrred 144. b 9. 4. I felt a burning fire within me in the meane time I murmured softly 144. b 9. 5. Lord let me knowe the end of my dayes that I may knowe howe long I haue to liue in this world 303. b 13. 7. Man walketh in a shadowe 184. b 42. 10. I helde my peace and opened not my mouth bicause thou hast done it 37. b 8. 40. 3. The Lord hath bronght me out of the horrible pitte and set my feete vpon the rocke 303. b 3. 338. a 20 6. O Lorde my God thou haste made thy wonderfull workes so many that none can count in order too thee thy thoughtes towardes vs if I would declare and speake of them they are so many in number that I am not able too expresse them 46. b. 7. 7. Thou hast prepared mine eares 720. a. 41. 13. Innumerable euils haue compassed me 429. b 33. 41. 1. Blissed is hee that iudgeth wisely of the poore the Lorde shall deliuer him in the time of trouble 49. b 22. 68. b 33. 4. The Lord wil strengthen him vpon the bed of sorrowe thou hast turned all his bedde in his sicknesse 128. a 40. 10. Likewise my familiar friende whoÌ„ I trusted which did eate of my bread hath kicked agaiÌ„st me 116. a 35 42. 8. One deepe calleth another deepe by the noyse of thy water spouts all thy waues and thy flouds are gone ouer me 114. b 12. 44. 21. If wee had forgotten the name of our God holden vp our handes to a strange God should not God haue knowne it 695. b 24. 24. 25. Stand vp Lord wherefore sleepest thou wherefore hydest thou thy face 648. a 2. 46. 10. God maketh warres too cease vnto the endes of the earth hee breaketh the Lorde and cutteth the spear and burneth the chariots with fire 763. b 36. 49. 11. He may see that wise men dye and also that the ignorant and foolish perish and leaue their riches for others 84. a 15. 12. They thinke like brutish meÌ„ that their houses shal continue for euer 348. b 20. 350. b. 18. 14. 15. This their way vttreth their foolishnes yet their posteritie follow willingly their instructions Selah Like sheepe they lie in their graue death deuoureth them and the rightuous shall haue dominion ouer theÌ„ in the morning and their figtree shal consume when they shal go froÌ„ their house to graue 424. a 3. 84. a 39. 50. 12. Al the world is gods 425. a 55 14. 15. Offer vnto the Lord praise c. And call vpon me in the day of trouble so will I deliuer thee 13. b 44 15. Thou shalt cal vpon me in the time of affliction and I will deliuer thee 508. b 5. 535. a 60. 562. b 28. 51. 4. VVaâ—he me from mine iniquitie 155. b. 2. 6. Against thee against thee onely haue I sinned and done euill in thy sight that thou maist bee iust when thou speakest and pure when thou iudgest 38. a 40. 175. a 1. 300. b 42. 331. a 20. 456. b. 33. 17. Lord open my lippes and my mouth shall shewe forth thy praise 712. b 15. 19. The sacrifice of God are a contrite spirite a contrite and a broken heart ô God thou will not despise 324. b 7. 566. a 44. 789. b 19. 52. 10. I shall be like a grene oliue tree in the house of God. 315. a 1. 350. a 17. 53. 1. 3. There is none that dooth good no not one 813. b 21. 55. 24. The bloudie and deceitfull men shall not liue halfe their dayes 498. a 53. 56. 8. The wicked hope to escape by iniquitie ô God cast these people downe in thine anger 701. a 31. 9. God putteth my teares into his bottle 324. a 61. 57. 2. Kepe me safe in the shadow of thy wings 359. a 43. 58. 11. The rightuous shal reioyce when he hath seen the vengeance of the wicked 365. a 49. 599. a 52. 60. 6. God giueth a banner too those that feare him 532. a 1. 62. 9. Yee people trust in God alwayes and poure out your harts before him God is our hope Selah 50. b 48. 119. b 22. 185. b. 55. 193. a 2. 704. a 53 10. The sonnes of meÌ„ are nothing to lay them on a balance altogether they shall be founde lighter than vanitie it selfe 756. b 61. 11. VVhen thy riches doth increse set not thy heart thereon 386. a 56. 591. 36. 62. 12. God spake once and I haue heard it twice 461 b 24. 637. b 59. 65. 12. Thou crownest
52. 9. For seeing thy iudgementes are in the earth the inhabytauntes of the worlde shall learne righteousnesse 153. a 1. 387. b 35. 438. b 40. 534. a 1. 626 b 29. 683. b 33. 18. VVee haue conceyued and wee haue trauayled as though vve should haue brought forth the wind 317. a 2. 28. 9. 10. VVhome shall the Lorde teache knowledge them that are vveyned from mylke and drawen from the brestes For precept must bee vpon precept precept vppon precept line vpon line line vppon line a little here a little there 236. b 15. 15. The wicked saith the scourge that runneth shall not come vpon vs for wee are hidden vnder falshoode 417. a 42. 518. a 60. 603 a 3. 29. 10. The LORDE shall couer you vvith a spiritte of slumber hee will shutte your eyes hee vvill couer your prophetes and your chiefe Seers 99. b 19. 13. This people dravve nere me vvith theyr mouth and honour me wyth theyr lippes but theyr hearte 20. is farre from mee 62â— b 40. 508. a 14. The wisedome of the wise men shall perishe 620. b 29. 15. VVoe vnto them that seeke deepe to hyde theyr counsayle from the Lorde for their vvoorkes are in darkenesse and they saye who seeth vs and who knovveth vs. 101. a 7. â—0 2. They haue not asked at the mouth of the LORDE 15. b 9. 33. His buyldinge is much fire wood and the breathe of the LORDE is lyke a ryuer of litymstone that dooth kyndle it 395 b 1. 33. 1. VVoe vnto thee that spoylest vvhen thou shalt cease too spoyle thou shalt bee spoyled 75. a 9. 6. The stabylitie of times shall bee strength saluation wisedome knowledge and the feare of the Lorde 530. a 6. 11. Ye shall conceiue chaffe and bring sorth stubble 717. a 21. 34 4. The hoste of heauen shall bee dissolued and the heauens bee folden lyke a booke and all their hostes shall fall as the leafe falleth from the vine 35. 3. Strengthen the weake handes comfort the feeble knees 70. a 33. 70. b 46. 37. 24. 25. 26. By thy seruauntes hast thou rayled on the Lorde and hast sayd I will come vp in the multitude of my chariots to the toppe of the mountaines to the sids of Lebanon and will cut dovvne the highe Cedres thereof and the faire firre trees and I will goe vp to the height of his toppe and to the forests of his fruitfull places I will pearce through the earth and drinke the waters and with the plant of my feet will I drie all the ryuers of the besieged places Hast thou not heard hovv I haue of olde time made it and haue formed it long agoe and novv will I bring it that it shall be destroyed and layd on ruinous heaps as cityes defenced 99. b 53. 38. 12. 13. My age is departed is tourned behinde me like a sheppards tent I haue cut of my life like a weauer he will cutte mee of from the beginning from day to night thou wilt consume mee 139. a 49. 114. b 10. I rekened to the morning he hath broken all my bones like a Lyon from day to night wilt thou make an end of me 114. b 10. 14. Like a crane or a Swallovv so didde I chatter I didde mourne as a Dooue mine eyes are fayled in looking vp on hye Lord euill oppresseth me comfort mee 116. b 14. 17. Beholde for felicitie I bytternes vppon bitternes but it was thy pleasure too deliuer my soule from the pitte of corruption thou hast cast all my sinnes behinde thy backe 69. a 30. 20 VVee will sing my songes all the dayes of our lyfe in the house of the Lord. 210. a 61. 39. 2. Ezechias vvas gladde of Ambassadours of BABYLON and shewed them the house of the treasures the siluer and the golde and the perfumes and precious oyntments and all the places of his munitions 30. a 44. 40. 1 Comfort ye comfort ye my people will the lord say 2. Geeue ioy to the hearte of Ierusalem for her time is accomplished the iniquitie thereof is pardoned 135. b 58. 6. 7. 8. All fleshe is grasse and all the glory thereof is as the flovverof the fielde The grasse vvithe reth the flower vadeth beecause the vvinde of the LORDE bloweth vppon it surely the people is grasse The grasse withereth the flower vadeth but the vvoorde of the Lorde shall stande for euer 83. b 46. 12. VVho is hee that hath measured the vvaters in his fiste and compassed the heauens with his spanne vvho is hee that comprehended the dust of the earth vvith three fingers 769. a 46. 13. VVho hath instructed the spirite of the Lord or who hath ben his counceller 525. a 4. 22. The inhabitauntes of the earth are as grashoppers 427. b 26. 463. b 29. 715. b 43. 24. God vvill blowe vppon the Princes of the earth and they shall be withered and the whyrle winde vvill take them away as stubble 804. b 42. 27. VVherefore then sayest thou O Iacob and wherefore speakest thou O Israell My waye is hidde from the LORDE and my iudgementes is passed ouer of my God. 5â— b 3. 41. 1. Let the Ilandes keepe scilence beefore mee and let the people renue their strength and then let them speake let vs come together in iudgement 190. a 39. 8. Thou Israell art my seruaunt and thou IACOB whome I haue chosen the seede of Abraham my welbeloued 15. b 3. 14. Feare not worme of Iacob you deade men of ISRAELL I will helpe thee sayth the Lord and thy redeemer the holy one of Israell 51. b 3. 42. 16. I will tourne darkenesse into light 535. b 50. 4â— 2. VVhen thou passest through the waters I will bee with thee and through the flouddes that they doe not ouerflowe thee vvhen thou walkest throughe the verye fyre thou shalt not bee burnte neyther shall the flame kindle vpon thee 110. a 58. 100. b 25. I putte avvaye the iniquitie of the sinners for myne ovvne sake sayeth the LORDE 333. b 30. 45. 7. God hath created light and darkenesse and hathe made peace and created aduersitye 323. b. 6. 9. VVoe bee vnto him that stryueth vvyth his maker 243. a 55. 19 I haue not spoken in secret I sayde not in vaine to the seede of IACOB seeke you mee 220. b 42. 23. Euery knee shall bowe beefore GOD. 481. b 42. 497. b 33. 731. a 14. 48. 22. There is no peace vnto the vvicked 518. b 48. 49. 8. Thus sayth the Lorde in an exceptable time haue I hard thee and in a day of saluation haue I helped thee 155. b 40. 13. Reioyce O yee heauens and bee ioyfull O earthe braste foorth into prayse O mountaines for the Lorde hath comforted his people 650. b 4. 15. Canne a vvoman forgette her Chylde though they shoulde forget yet will I not forget thee 784. a 61. 50. 2. The hande of the Lorde is not shortened that it can not deliuer 359. b 30. 51. 8. The worme shall eate the wicked lyke vvoolle 590.
although men bee not worthie of it the reason whereof is that he intendeth to maynteyne the order which he hath set Neuerthelesse he fayleth not afterwarde to bereeue Kings and Princes and their Coūsellers of wit reason If he deale thus towards those on whom he bestoweth his spirite extraordinarily what shall betyde too priuate persones So then lette vs learne to walke modestly and not to thinke our selues so well appoynted as to do any thing of our owne witte and reason For God is able to bereeue vs of all True it is that now and then God will leaue men witte and reason and yet in the meane while it shall take none effect as wee see in the example of Achitophell God suffereth him to bee alwayes a man of great aduice as he was in deed and there was great policie in the counsell that he gaue to Absalom VVell then yee see that Achitophell had a very politike wit of his owne and God abated it not a whit and yet he brought not his enterprise to passe And why For God blinded as well Absalom as also all his counsell so as Achitophell was not beleeued VVee see then that God abridgeth the effect and force of them that are craftie and wylie to the sight of the worlde And sometimes also he maketh them dull and doltish as Iob speaketh here Euen so likewise befalleth too priuate persons if a man looke vpon them Howe Yee shall see a man that can so good skill to lay aforehand for his owne matters as there is no fault to be found with him and yet for all that he prospereth not And why God hath cut off the effect of such a mans wisedome and made it to no purpose Therefore when this befalleth we perceyue the prouidence of god Howbeit it may also come to passe that a man whiche is very polityke and of great forecast shall do so fond an act as shall irke men to see it Is it possible shall men say that so forecasting a man which hath giuen counsell too all other men should fall into such and so grosse a follie And what is the cause of this God hath wrought it So then what is to be done If God giue vs wit and wisdome ▪ first let vs vse it as wee ought too do that is to say let vs not apply our wit vnto euill to beguile men to deale deceytfully with them nor to doo them harme or hinderance but let it serue to mainteyne goodnesse and too represse euill and therewithall let vs still pray God to stablish the wit which hee hath gyuen vs assuring our selues that it is no continuall heritage but God had neede too continue his grace as he hath begoone it For wee may bee vtterly bereft of it too day ere to morrowe and therefore wee must thinke thus with our selues my God thou haste assisted me and I am so much the more indetted too thee but yet take not thy spirite from mee If a mans owne wit haue serued his turne well a day a yeare or the whole tyme of his life let him yeelde the honour vnto God saying Lord I am beholding too thee for this and I haue not stoode by my selfe therefore thou must bee fayne to vpholde me still for I can do nothing at all of my selfe Yee see then what wee haue too doo whereas it is sayde that it is God that taketh away the witte of those whiche were well aduised before Making them too grope as in the darke in such wise as they bee both blinde and drunken and the power that they had to fore is vanished away and they are become nothing so that if God listed they must needes come to vtter decay VVhen we heare this let vs take example by it as I haue sayde But we must not leaue the other first article namely That God poureth out reproche also vpon such as were noble before and whiche were had in reuerence and honour vppon them will God spreade out contempt and then shall they be so full of shame as men shall scoffe at them and they shall haue no reputation any more Hereby we bee taught that although wee haue all that is possible to be wished nothing shall serue vs when this contempt commeth but we shall be as if we had nother shape nor fauour nor aught els when men see vs in such contempt And if it bee demaunded whereof that commeth no man can tell why I say yee shall see men aduaunced too great estate and dignitie yea euen of the mightiest Kings of the world and yet they shall runne in contempt not for want of good iudgement and aduisednesse or for want of any meanes of force and policie but men know not why Therefore when they bee so imbased and runne in contempt may not men perceyue that the hand of God is vpon them ▪ Let men search and they shall find that Princes haue sometimes beene so shamefull and looce liuers as they were not worthie to haue bene in the bottom of an alehouse or of a borthelhouse and yet for al that they were mainteyned in authoritie and that othersome hauing erst bene men of age and of great wisedome and authoritie were by God made despysed so as there was no shifte for them of themselues but too fall downe Herein then let vs beholde Gods iudgements and learne that if such things happen vnto those that are aduaunced aboue the common aray of men God may well abace vs when he wil fill vs full of shame although we had bene in great dignitie and reputation Furthermore Iob hauing spoken so of Princes and of the chaunges that happen to their states addeth that we must also behold Gods iudgements in the bodie of the people Hee hath spoken of the heads and now he cōmeth to the bodies Behold a people sayeth he that is growne great and mightie and see howe God bringeth them to nothing Again another people inlargeth and spreadeth out their boundes very far and then God hemmeth it in Certesse men do cōmonly father this thing vpon fortune but that is bycause men blinde themselues through their owne vnthankefulnesse For if wee would open our eyes it is certaine that Gods iudgements are so manifest in this cace as men could not gainsay thē And that also is the cause why it is sayd in the ende of the 107. Psalme where Gods prouidence is treated off that the mouth of vnrightuousnesse shall be stopped The wicked may well deface Gods maiestie too the vttermost of their power but yet must they needes be conuinced and when they haue wel considered the doings of things here through the whole worlde they must needes haue theyr mouthes stopped And lyke as I sayd that when God smiteth vpon the thigh and proude heads the smal ones must needs take occasion to tremble to humble themselues So when God visiteth the whole bodye togyther that is to say the people what shal become of euery seueral mēber and euery seuerall persone God spareth
in our harts to bee as they be saying And why am not I suche a one Beholde yonder naughtypacke is at his ease and in the meane while I am put behind the doore I see he settes his foote vpon my throte and why haue I no meanes to be reuenged of him See howe oure afflictions chafe vs withoute measure as soone as we see the wicked prosper But contrariwise oure Lorde sayeth to vs VVell Sirs it is true that yee may after a sorte bee tempted by beholding this goodly shewe for mens lustes are suddeyne and headie But what for that yee see howe a vine is stripped of his vnripe grapes when it is new burieoned there needeth but one froste to kill them Or if the grapes bee growne to bee full fashioned beholde there falleth a storme that sweepes them all awaye so as there remayneth nother grape nor leafe but the vine is left all bare Also looke me vpon an Oliue tree wherein is the beautie of it Is it not in his floures And yet notwithstanding if the floures be frostbitten or if any tempeste light vpon them all is caste down Euen so is it with the felicitie of the wicked Truly too the seeming of poore ignorant folke their prosperitie shall bee suche as nothing may seeme more desirable than to be in theyr cace but anone both their floure and their frute fade away before they bee rype God will plucke away all before it come too perfection according as I tolde you that they shall not come to so much perfectiō as to shoote out any floures or frute that shall not be taken away before it come to be seasonable Thus yee see in effect what is shewed vs heere And as I sayde afore it serueth too confirme the matter that hathe beene discoursed already Then let vs learne hereby not to desire the felicitie that lasteth not past a day or avery little time But lette vs learne to bee throughly happy as our Lorde would haue vs to be which is to bee well settled in him and to assure our selues that if we bee blissed of God the same shall make vs too prosper not onely for a daye or twayne but also bothe in life and deathe True it is that muche aduersitie may befall vs in the meane whyle but what a priuiledge haue we whē we may betake our selues vnto God and in that we know he will not lay more vpō vs than we be able to beare specially that he will turne all our aduersities to oure welfare and saluation Seeyng then that we haue this prerogatiue haue wee not wherewith to bee contented Although the wicked be at theyr ease for the present time what certeintie haue they for the time to come Although they aduaunce thēselues thinke that God is not able to shake them as it is sayde in the Psalme yet haue they stings within For God woundeth and pricketh them or else tosseth them from syde to side in suche stormes as they be not able to auoyde So then let vs marke that if we desire to be in Gods fauour and to haue a continuing prosperitie we must be grounded in him and then can we neuer quayle VVee knowe what is sayde in another sentence of a Psalme where the wicked are spoken of namely that they bee like greate trees whiche men stub vp so as there remayneth no printe of them but they are plucked vp by the roote But on the contrary parte we must as Dauid sayeth bee like an Olife in the house of the Lorde whiche florisheth alwaies Also this similitude is takē after the same sort both in the firste Psalme and in Ieremie where it is mente that if we trust in God and runne vnto him and hang vpō him we shall bee like a tree that is planted by the water or riuers side so as wee shall alwaies haue good sappe to florish bring foorth frute Now seeing it is so that God hauing drawen vs from the corruptions vayne alluremēts of this world offereth vs also this euerlasting happinesse must we not needs be out of our wits if we go not to it Then let vs bethinke vs well learne to bereeue our selues of all the lusts of our flesh which serue for nothing but to deceiue vs yea and to leade vs to destruction and learne to know where our welfare lyeth Thus yee see what wee haue to beare in minde But alas it is a hard thing as I sayde afore VVe be straitewayes drawen to that which hath a fayre shew and therefore it standeth vs on hande too marke well the similitudes that Eliphas bringeth heere VVe see an Olife tree that looketh faire but it is not of any continuaunce And lette vs also haue an eye too the Storme that is at hande vpon the wicked For God holdeth them at that poynte too beate them downe And althoughe wee perceyue it not at the firste dashe yet if wee looke at Gods iustice with the eyesight of faith wee shall see that all they which are not rooted in God cannot come too full ripenesse nor neuer bring foorth good frute but shall soone come too plucking vp And why For God hath sayde it VVee shall see them drowned in their owne pride And why For Gods word cannot lye So then as ofte as we bee moued by our sensualitie and foolishe imaginations let vs retyre to Gods woorde and looke for that whiche wee sawe not afore specially for the thing that is hydden that we may know it and thervpon turne away from all the vayne conceites that deceyue vs Lo what wee haue to beare away in this streyne And in the ende it is sayde that the householde of the wicked shall be desolate and fyre shall consume the house of Brybes Vnder this terme Hypocrite according too the sense of it in other textes also Eliphas comprehendeth all suche as haue frowarde and disloyall hartes to Godwarde who sayeth hee muste perishe yea euen with all their house and retinue And afterwarde he addeth that the house of Brybes shall be consumed VVhereas he speaketh of the companie of Hypocrites it is to expresse the better that althoughe the wicked haue greate traynes and greate and long tayles yet for all that they shall not misse to bee consumed Then shall yee see farre wickedder men than the common simple sort are and they shall carrye greate companies and bandes after them whiche make a greate shewe they shall haue their alliances and assemblies and so drawe long traynes after them But Eliphas sayeth expresly that suche assemblies shall come to nought meening too shewe howe it is true that the wicked mainteyne themselues for a time by those alliances and that they fortifie themselues of purpose to mainteine their state in somuche that euery one of them thinketh himselfe strong ynough to beare out all bruntes But the wrath of God is kindled to burne them vp all Yea and wee see howe the Prophete speaketh of them when hee likeneth them too faggots of thornes If
wicked too take highly vpon them and too beare themselues in hande that they shall bee sette vp againe for God will plucke them vp roote and rinde and although they haue had some bud left that is too say although God haue left them some little shewe so as it might seeme that they were not vtterly dispatched yet shall it fade away specially at the day of his wrath Now must we wey this saying For it dothe vs to vnderstande that wee must notimagin that God is ydle when he ouerpasseth things putteth not his hand to the punishing of the wicked And why For hee hathe his conuenient seasons Then hathe Gods wrath a certaine determinate day whiche wee know not of Therefore when wee see the wicked in prosperitie and in their triumphes and it seemeth that no misfortune shall euer befall them let it come too oure remembrance that the wrath of God hath a day and that God knoweth when it is time to punishe I say let vs tarie paciently and in the meane while learne heereby not too fall asleepe if God spare vs And if our Lorde make vs not to feele this vengeance for a time but let vs alone and handle vs gently although wee haue offended him I say let vs not flatter oure selues therefore for there is not a more daungerous deceyte than when men sleepe saping in their sinnes and thinke not vpon Gods wrath vnder colour that he beareth with them For then do they gather a great heape of wrath to themselues as Saint Paule sayeth in the second Chapter to the Romanes Then let vs learne not too flatter our selues at suche time as wee bee in rest but let vs dayly thinke vpon the daye of Gods wrathe and preuent it namely by trembling continually before oure iudge praying him too receyue vs too mercie bycause we be so greatly indetted vnto him and let vs keepe our mouthes shet when it commeth too the mainteyning of our cace Now if Zophar had applyed this matter rightly hee had not condemned Iob as he did but hee had acknowledged that of Iob whiche hee speaketh generally that is too wit that whereas the wicked doo prosper and yet notwithstanding Iob hauing led a blamelesse life is punished so rigorously it is not to be sayd that God disalloweth him and alloweth the wicked For hee hathe a day for his wrath True it is that Zophar is as a Prophet of god But yet dothe hee peruert all things as Balaam did bycause hee discerneth not the fitte time of Goddes wrath whereof hee spake And for this cause ought wee too giue the better heede to this saying to the ende wee haue the sayde skill that I spake of namely too consider that God hath his couuenient tymes to punishe the wicked To conclude all the doctrine that wee haue heard hee sayth in the ende Such is the portion of the wicked yea at Gods hand at Gods hand also his heritage is like bycause of his wordes As touching this conclusion it is as it were a sealing of that which we haue heard heere before to the intent it might be of the more authoritie in our hartes that we might be fully assured of it receyue it without any doubting Marke then the portion of the wicked And at whose hande At Gods. As if he had sayde True it is that the wicked rufsle it out in this worlde and play the looce Colts for they beleeue not that there is a iudge in heauen neyther thinke they vpon him But yet for all that they cannot pluck that preheminence from his maiestie and hee prepareth their indytement This then serueth expressely too daunt the wicked which put God out of their minde as much as they can Also is it a good lesson for all the faythfull to teache them to say Go to wee may do muche euill that shall bee pardoned at mens handes yea and they shall neuer say so muche as blacke is our eye for it But in the end wee must come before the iudge when we come thither this forbearing at mens hands will turne too our double condemnation That is the counsell which we haue too gather of this text when the name of God is expressed heere two times For men oftentimes discharge not their dutie specially those I meene that are in office to do it VVe neuer passe of admonishing such as do amisse nor of correcting them but we winke at them Yea and the Magistrate whiche ought to put to his hande to represse offences doth verie often let all alone Men then bothe generally and particularly dissemble and make countenance not to see a whitte But God is not negligent in his office For as well they that haue beene borne with as those that haue borne with them must come to accoūt So then the name of God togither with the circumstance of the text ought to wey greatly with vs sith we know it is not without cause said that suche is the portion of the wicked yea euen at Gods-bāde For it serueth to wipe away all these vaine hopes whiche we be woont to conceyue when men giue vs their hande and eyther winke at our sinnes or else pardon them Let vs not trust vpon that For it will bee a double confusion to vs afore god And let vs assure our selues that although we be scaped from the worlde yet must God shew himselfe to be our iudge Now whereas mention is made of portion and heritage that also serueth to do vs too vnderstande that we must be fully resolued of this poynt that God will not leaue the wicked vnpunished And like as euerie man calleth that thing his portion which is ordeyned or alotted vnto him So hathe our Lorde alreadie assigned too the wicked that whiche belongeth vnto them that is their heritage that is too say that same is as theyr patrimonie so as there is nothing more peculiarly a mans owne than the punishment that God will lay vpon the wicked And hee speaketh purposely of their woordes Howe so True it is that some men restreyne this to the blasphemies that the wicked belke out agaynst God but the worde that is sette downe heere soundeth none euill So then it must be taken more simply that is to witte that wicked men may well alledge as many excuses as they list but they shall gaine nothing by it for they shall bee condemned with all their wordes Surely Zophar had an eye to Iob and therein as I sayde afore he applied it amisse vnto him but yet it ceasseth not to be true good in it selfe And it is the holy Ghoste that pronounceth heere in generall that the wicked with all their gay woordes shall be rooted out by the hande of god Therfore this worde is not couched heere without cause For we see continually how the wicked are desirous to pleade agaynst God thinking to worke wonders with their vntoward allegatiōs And truly God suffereth them to hold plea so for a time but at length hee
what it is too feare God as hath beene sayde alreadie tyll he driue vs too it by force Yee see then that men become stoute lyke murtherers vntill God haue well tamed them And heereby wee see that it is more than necessarye for vs to be afflicted For otherwise we would play the looce Coltes and we woulde not know what it is to obey God or too yeelde him any subiection at all Therefore hee is fayne too make vs afrayde by the afflictions that hee sendeth vs Marke that for one poynt The other is that the faythfull are erewhyles so astonished at Gods iustice as they bee ouerraught by it yea and so ouertaken as they bee vtterly dismayde for a little while as Iob was howbeeit in the ende God releeueth them And this is well woorthie to bee noted For the Diuell vseth two extremities that are in vs The one is our carelesnesse insomuch that if God drawe vs not to him by some violent maner we fall asleepe in our sinnes If the Diuell may winne that at our handes he is well apayd but if God wakeneth vs then doth the diuell labour to driue vs to dispayre But it behoueth vs too preuent such policies Therefore let vs learne that if Iob were striken with so great feare the like may well betyde vs or much more except our Lorde do mortifie vs Heerewithall it behoueth vs to marke after what maner men are brought to the sayde feare and terrour Experience sheweth that the same falleth not out alwayes And for proofe therof we shall see many naughtipackes that ceasse not to gnash their teeth against God euen when hee smyteth vppon them with many blowes There dooth God execute his vengeance vppon his enimies and yet notwithstanding doo they amende for all that Haue they their hartes any whit softned by it No they become more spytefull and wicked than they were afore insomuch as thervpon they fall to kicking and spurning agaynst God like restie iades Seeing then that afflictions cannot alwayes tame and subdue men but that they take the bitte in their teeth to runne a heade agaynst that way which God would haue them to go let vs lerne thereby that it is not without cause that Iob sayeth heere that hee was afrayde bycause God had not cut him off in darkenesse He setteth it downe here Before the darkenesse or in the presence of darknesse yea and worde for worde it is Before the face of darknesse And men haue misexpounded it in this wise That God had not cut me off before this miserie happened to mee Iob meeneth not so but rather thus â–ª God hath not cut me off as it were in couert the afflictions that I indure are not vnknowne as men oftentymes when they haue any greefe or trouble know not whence it commeth And afterward he addeth He hath hidden the darkenesse of my presence But here some bodie hath corrupted the Text by setting it downe Hee hath not hidden whereas contrarywise it is sayde hee hath hidden the darkenesse c. that is to say he constreyneth me to come before him And like an offender that is led by violence before a Iudge woulde fayne scape if hee wist how to shift himselfe away or if hee were in some corner alone he woulde cut his owne throte and become hys owne hangman in dispatching himselfe and yet notwythstanding must spite of his hart appeare before the iudge and heare his sentence of condemnation Euen so doth Iob shewe that hee himselfe was delt with that is to saye it is not in hucker mucker sayth he that I am afflicted I cannot say see the mischaunce for God sheweth himselfe to be mine aduersarie and maketh me to feele that it is he to whome I must yeeld mine account and he hath shewed me his hande And this is a very notable poynt For we see oftentimes that men are smally touched with the feare of god when he sheweth himselfe by afflictions I report me hereof to Pharao and the Aegyptians For dyd God euer vse sharper scourges than those were And yet notwithstanding it is to be seene that they hardened themselues agaynst them And why Truely they knew at all times that it was the hande of God but that knowledge did soone vanish away and they were so dazeled in themselues or rather the diuel had so bewitched them as they thought they had none other enemies but Moises and Aaron But God shewed them full well that when he shetteth men vp they must needes feele his hande yea and they must be fayne spite of theyr teeth too knowe that he is their iudge that he is strong ynough to tame them yea and to ouerthrow them and breake them all to peeces And therefore let vs pray God that if he smite vs with his hand hee suffer vs not too fall too sturdinesse against him according also as Moyses speaketh but that we may open our eyes to see that it is he which chastiseth vs and that we may not be so blockish and stubborne as not to knowe his hande For whereas it is sayde by the Prophet that they looked not too the hande that smote them it is to shewe vs that that stubborne people was not woonne by Gods scourges Now let vs beware that the same happen not vnto vs but let vs pray God that when hee hathe made vs to feele his mightie hande too humble vs withall he suffer vs not to bee vnamendable but graunt vs the grace not too bee so swallowed vp of heauinesse as that wee shoulde bee scared away from him to shunne him but rather so drawe vs vntoo him that vppon trust that as it is in his power to bring to the graue so also he can plucke vs thence againe we may say with the Prophete The Lorde wyll quicken vs the third daye and though wee bee deade for a tyme yet we shall bee made alyue agayne by hys goodnesse Therefore let vs alwayes repayre vntoo hym that hathe wounded vs assuring oure selues that hee is the soueraine Surgion who wyll helpe vs for our Lorde Iesus Christes sake Nowe let vs fall downe before the face of our good God with acknowledgement of our faults praying hym to make vs so too feele them as wee may alwayes returne right vnto hym yea euen with suche affection as all our minde may bee applyed therevntoo and that wee beeing assured that he will bee fauourable to vs may call vppon him desiring him that when hee hath forgiuen vs our sinnes past he will so guide vs all our life after as all our whole labour may be to serue to his glory And so let vs al say Almighty God our heauenly father c. The .xcj. Sermon which is the first vpon the .xxiiij. Chapter HOvv are not the tymes hidden of the almightie And hovve is it that suche as knovv him see not his dayes 2 Some remoue the land markes some rob and some fleece the flockes and some feede themselues vvith them 3 Othersome take the Asse of the
purposely VVben trouble commeth vpon the hypocrite bicause that then we knowe and feele howe auaylable our prayers are and what frute they yeeld vs True it is that God sheweth his goodnesse towardes vs euery minute of an houre and although we perceyue it not by and by yet doth he preserue vs frō the miseries that hang ouer our heade and putteth his hande betwixt vs and them So then we cannot but be acquainted with Gods grace in the time of prosperitie knowe that we be mainteyned by the same but yet haue we not so certaine and euident experience of his fauour help in prosperitie as in aduersitie Forwhēsoeuer miserie pincheth vs and death threatneth vs we haue the wit to discerne that we were forlorne and fordone if God should not step before vs to reskue vs And in good sooth howe should we be troubled if wee had not that consideration Ye see then an euident demonstration that God hath had pitie vpon vs And so affliction is the thing wherein God sheweth himselfe cheefly to be our sauiour And heere ye see why it is sayd in the Psalme Thou shalt call vpon me in the day of thy trouble and I will heare thee and thou shalt glorifie me But is it therfore to be said that we must not seeke vnto God but when we be in necessitie and at the last caste No for we should be too retchlesse if wee should tarry till such constraint came Then behooueth it vs to call vpō God at all times as shall be shewed anone But yet doth our Lord prouoke vs by scourging vs in so doing he correcteth our slouthfulnesse quickeneth vs vp to come vnto him It is expresly sayd that that is the time wherein we muste call vpon him and that that is the very due and conuenient season according as it is sayd in the two and thirtith Psalme that the rightuous shal seeke God in due time that is to say whē their aduersitie presseth them Not that we haue not occasion to do so continually but bycause we haue more occasion then than at any other time And hereby we be warned that whensoeuer we be pinched to the vttermost so as we can abide no more wee muste not faynte but rather take courage to come vnto God knowing that he allureth vs not only by worde of mouth but also by his doings and that hee not onely reacheth vs his hand and willeth vs to take it but also dooth as it were drawe vs by force by reason of the great sluggishnesse that is in vs Lo what we haue to mark in this streine Now herewithall let vs vnderstand what is the frute of our faith It is that in all our aduersities wee be right happy and that all the curses which God sendeth vppon men for their sinnes are turned to our welfare by meanes of faith whē we pray vnto God and haue our recourse vnto him And why For in the mids of our troubles he sheweth himselfe our Sauiour and maketh vs too feele that hee is neere at hande with vs After that Iob hath sayde so he addeth that the vngodly will not delighte in the Almightie nor seeke alwaies vnto him VVhen he sayth that the wicked man will not seeke alwaies vnto God it is a confirmation of that which hath bene touched already that is to witte that we must not onely pray when we can none otherwise do but also that we muste do it ordinarily as in very deede we cannot passe one minute of an houre without Gods helpe And surely the fauoure that we looke for at his hande consisteth not onely in deliuering from death when wee be as good as at the pits brim but also in preseruing vs and in turning awaye euill from vs For we see that in this life we bee continually beseeged with a hundred deathes and the miseries wheretoo we be subiect are without number God therefore muste be fayne to garde vs and to be our wall and bulwarke according also as he sayeth by his Prophet Esay that hee is our fortresse and shielde and so is hee also named oftentimes in the Psalmes Yee see then how we ought to call vpon God not onely when hee toucheth vs and smiteth as it were with hard strokes vpon vs but euen when wee be at our ease and rest perceyue no daunger towarde euen then say I behoueth it vs neuerthelesse to consider to how many miseries our life is subiect that beeing perswaded that wee can not escape them excepte God preserue vs we may runne vnto him and say Alas Lorde keepe vs thou vnder thy protection and by thy prouidence make vs able too passe through so manye deathes which hem vs in rounde about And this muste bee done both euening morning Moreouer we know without going any further what temptations assayle vs dayly And therefore when we pray vnto God it must not only be that he shoulde preserue vs from the daungers wherin we are concerning this present life but the cheefe poynt is that he shoulde reach out his hande to deliuer vs from Satans temptations and not suffer vs too fall into euill according as there are deadly downefalles whereinto we may tumble euery minute of an houre if wee be not hild vp by his power So then lette vs marke what neede the faythfull haue too bee so defended and shielded by Gods hande For when Satan cannot ouercome vs on the one side hee vndermineth vs anewe both before and behind and hee assaulteth as well at one side as on the other and as well aboue as beneath He hath so many fyrie and burning dartes that hee woulde wounde vs to the death were it not that God dooth defende and preserue vs So then it is not ynough for vs to pray onely once a day or when the neede it selfe constrayneth vs but it standeth vs in hand to do it continually and to make an ordinarie exercise of it And thus ye see why it is sayde that the wicked prayeth not at all tymes vnto God. But there is yet one poynte more which we ought to marke well For Iobs intent is to do vs to wit that whereas the wicked man doth nowe and then make countenaunce to pray yet doeth he not continue in that minde he proceedeth not constantly and after one continuall rate And heere ye see wherein the prayers of the hypocrites differ from the prayers of Gods children For an hypocrite withoute examining of his owne hearte will welynough doo the same thing that Gods children do to outwarde sight hee will pray vnto God yea and he will acknowledge that he hath neede to do so But if the least temptation in the world light vpon him he fretteth with himselfe meddleth no more with calling vpon God but grunteth agaynst him and fometh vp such rage as he sheweth well that he nother depended vppon God before nor trusted in him nor soughte him with a rightmeening minde and that all was but counterfetnesse Thus ye see how the
that are for oure behoofe And so let vs remember well thys sentence where it is sayde that God disposeth wisdome yea and keepeth it to himselfe and yet notwithstandyng hath sayd vnto men feare you me and you shall be wise For heereby Iob meeneth firste that men beguyle themselues when they be so desirous and that they do but breake their neckes when they flie so hie for it is asmuch as if they would flye without wings So then let them learne to content themselues with that whyche it shall please God to open vnto them Marke that for one poynt And for the second poynt let vs acquaint ourselues well with that whiche God sheweth vs and wherein hee will haue euery one of vs to exercise himselfe which is that wee must knowe suche thinges as may edifie vs in his feare For he will not haue vs wise too bee heauengazers and to flitter in the ayre but to know how wee ought too liue and to matche oure wisedome with the knowledge how to rule our life as becommeth vs Now then we see first that we must let god al one with his secret iudgemēts and not presume to know the things that are aboue vs but content our selues too discerne the thinges that God sheweth vs knowing that many things are reserued to the latter day at which time we shall see the things fully and perfectly and that as now it must suffise vs to knowe the things in part whiche our Lord vouchsafeth to distribute vnto vs Thys is it that is shewed vs heere Now when I say that we must not couet to know aught of Gods secret iudgements my meening is that wee must not desire too passe beyond that whiche oure Lorde teacheth vs by his word For when wee knowe that God will guide vs wee neede not to be afrayde that we shall erre But if wee fall to gazing after our owne fancie for the thinges that God hath hidden from vs wee enter into a bottomlesse depth and it is reason that we should be ouerwhelmed Lo howe God punisheth the pride of many men that cannot bee cōtented with the knowledge of the things that are meete for thē And so Iob to correct the two vices that we spake of sheweth vs that God hath spoken thys vnto men This saying that God hath spoken it vnto men is of great weyght For it is all one as if he should say that God intended to cut men off from all occasion of searching his secrets and determinations further forth than he sheweth them and therewithal declareth that the doctrine which he wil haue men to learne in his schoole is profitable to edifie them in holy lyfe that they might learne to submit themselues vnto him that created and formed them and walke in hys obedience Thus ye see the wisedome that God hath ordeyned for vs To be shorte Iob in setting the feare of God before vs as our whole wisedome meeneth that our Lord plucketh vs backe from that whiche we haue moste mind vnto that is from our vaine speculations which can serue vs to no purpose but to puffe vs vp with foolishe vaineglory to haue the said windie knowledge which will make vs presume ouer far nor yet hath no profit nor instruction in it Iob then hath set those two things one against another one on the one side and an other on the other saying will men be wise they must not make themselues wise after the manner of god Beholde God hath all perfection of wisedome in him the neerer wee preace vnto him the more shall we be confounded for it is not for vs to make our selues like vnto God in wisedome but rather to submit our selues vnto him Lo what our wisedome is VVee see what happened to oure father Adam and our mother Eue for God was not so niggardly as not to indue them with such wisdome as he knew to be good for them Ye see then that Adam was formed after the image of God to haue vnderstanding of all thinges that pertayned to him in such wise as hee could not wishe any thing more if he had had a modest and well ruled desire But what Satan blowed him in the eare that he should be like vnto God in knowing al things Therevpon he ouershot himself and playd the horse that is broken loose thinking wyth himselfe ô then shall I be ignorant of nothing VVe see howe he caught him in that poynt for whereof commeth the beastlinesse that wee haue at thys day If a man speake to vs of God needes must we spight of our teeth know that we are wretched beasts and that all the delight which we suppose our selues to haue is but darkenesse as the Scripture also sayth of it VVhereof commeth it that the sense of mā comprehendeth nothyng of gods misteries and that if God call vs on the one side wee shrinke backe on the other side or else are so lazie as we cannot fynde in our harts to come to hym wherof commeth this It is the payment of Adams pride in that he was not contented to bee so farre foorth inlightned in the knowledge of things by Gods spirite as was expedient for him to his welfare but would needes become like vnto god And when he was so lifted vp he coulde not but meete with Gods mightie hande to cast him downe into this horrible gulfe of confusion wherin we are at this day Ye see then why Iob sayeth expresly that God sayd it vnto men as if hee should say go to aduise your selues well what way you take to become wyse It is not to bee desirous to mount aboue the Clowdes and to search out many things which ought to be vnknowne vnto vs as to say why dyd God delay the creating of the worlde so long what hath moued him to do this or that wherfore disposeth he things after this sort why suffereth he things to passe after this manner your wisedome consisteth not in those thinges for when you shall thinke your selues wise after that maner you shall but go astray and ye shall neuer bee able too gette out of that maze you shall but shrinke aside in such wise as you shall be shamed for euer VVhere then will you finde wisedome It belongeth too me sayeth God to discerne and determine what is good for you Learne to be contented with that which I tel you and teach you for it is my charge to see what is for your behoofe and that is to feare and honour me Therefore hold you there and passe not your boundes Now wee see the meening of Iob or rather of the holy Ghost And so let vs learne not to gyue heede to this oure foolishe and tickling lust to know the things which can stand vs in no steade and to enter into Gods secrete determination of purpose to searche out the reason of all his iudgementes that is not the thing wherein we must occupie our selues and wherevpon we must set our mindes VVherevppon then vpon suche things as may
myne ease and reste And is this bycause I am woorthy of it No but my God knoweth mee to bee so weake that I coulde not beare such afflictions by reason whereof hee spareth mee and therefore I muste impute it to his goodnesse But if I bee striken downe and bee fayne to indure afflictions I must not therfore ceasse to call stil vpō God assuring my selfe that it is for my profit and welfare and when I do but heare of his threanings I muste therevpon prepare my selfe to beare aduersity to the end that whē it shall please him to touch vs with his rodds wee may not thinke it straunge bicause we haue bene prepared for it a good while before hande Thus yee see nowe what Iobs meening is for he sheweth that such as iudge by the present state of things by the outwarde appearaunce shall be conuinced by experience bicause hee had walked after such a sort as he was vnblamable and euery man did rather woonder at him than condemne his lyfe Then must it not bee concluded that bycause God afflicted him so therfore he was a reprobate and that all that ouer he had done was but hypocrisie that were to vntowarde a dealing By the way although Iob speake but too those that come to accuse him falsely yet is this written for the instruction of all Gods children Lo then let vs gather that whiche I haue sayde already of this text namely that wee must not iudge at rādon of any of the chastizementes and rods wherwith God striketh men Verely we must holde this for a generall rule in all afflictions that they be witnes of Gods Iustice vpō our sinnes For if we were vtterly pure innocent vndoubtedly God would hādle vs after another fashion than he doth Therfore wheras we see men so miserable and tormented after so many fashions they be frutes of their sinnes aswel seuerally as in cōmon but yet notwithstanding we must not measure all men by one meatyard as they say And why For there bee diuers causes as I haue declared afore why God sendeth afflictions vpon the world Seeing then that God hath diuers respects we must not wrap vp all togither nor make al to passe vnder one collect as they say But wee muste bee wise in this behalfe as it were bridle our owne reason that we passe not our measure compasse VVherfore as I sayd let vs thinke vpon euery mās life And if that those be afflicted which haue despised God his word led a lawles life giuing thēselues ouer to all naughtinesse let vs assure ourselues that our Lord instructeth vs in their persons to the ende we shoulde open our eyes to see that our faultes shall not escape cleere without cōming to account before the heauenly iudge But if we see no cause why our Lord should punish this man or that but rather the clean cōtrary Then let vs learne to say Lorde thou art rightuous howsoeuer the world goeth true it is that we be dazeled in this behalfe that our sinfull flesh prouoketh inforceth vs to murmur againste thee Neuerthelesse wee wil not say as they do which demaund why God shold be so minded and coulde finde in their hartes to go to lawe with him No but we wil be quiet and pacient and tarry thy leysure till thou shewe the things that are as yet hidden from vs Yee see in effect what we haue to remember in this text But herewithall let vs marke also that when we come to the iudging of ourselues wee muste call this doctrine to minde to the intent wee fall not in despaire althoughe God presse vs and wee feele his hande ouerharde vppon vs but that wee take courage too call vppon him and leaue not too comforte our selues in him Thus yee see howe it behooueth vs too practise styll this doctrine Contrariwise in tyme of prosperitie let vs not bee so sotted in oure owne ease and pleasure as wee see the worlde is whiche abuseth Gods goodnesse in suche wyse as they become vtterly blinde excepte God constrayne them by force to thinke vppon their sinnes Then if God lette vs alone in reste wee haue as it were a spirituall drunkennesse so as our wittes bee rauished and we play the restie Iades Lette vs keepe vs from mounting after that sorte into pryde and presumption when God maketh vs to prosper and rather let vs knowe as I haue sayde already that hee gyueth vs leysure to dispose oure selues to the receyuing of the aduersities whiche he shall sende vs beeing well assured that he will pitie vs and not handle vs rigorously Likewise if wee see that God letteth the wicked runne at rouers and layeth the brydle in theyr necke destroyeth them not at the first brunt let vs not thinke they make the better market for that nother let vs be tempted to enuy their good fortune as it is sayd in the seuen and thirtith Psalme but let vs exercise our faith in this cace tarrying Gods leysure till he shewe vs his iudgementes which are hidden from vs for a time according as it is not for vs to determine the day nor the houre Then muste the faithfull holde themselues at a stay as often as our Lorde sheweth himselfe fauorable to the wicked and to such as haue deserued to bee quite and cleane rooted and wyped out of the world For although he leaue them in prosperitie they are not therefore in his fauor but it is to make them the more vnexcusable and needs must they pay deare for their abusing of Gods pacience in that wise when he calleth them to repentaunce by handling them so gently Lo in effect what we haue to marke of this doctrine And now let vs come to the particular words that Iob vseth here VVhy sayeth he am I not as in tyme past when God kept mee In saying that God kept him Iob meeneth that hee had as nowe forsaken him Not that he was settled in that opinion but for that he had an eye to his owne naturall vnderstanding as all the faithful do diuers times in praying vnto god For they may well vse this maner of speache to say Lord thou hast forsaken mee Lord how long wilt thou forget mee Lorde howe long wilt thou turne thy face from mee Lorde how long will it be ere thou ease me of my miserie whē the faythfull speake after that sort it is not for that they think that God hath forsaken them for it were in vayne and to no purpose to call vpon God if he had forgotten vs VVhat shoulde we gayne by resorting vnto God and by desiring him to helpe vs at our neede if God would not keepe vs I pray you were it not lost labour to say vnto him Lorde helpe vs So then the faithfull cōplayning that God hath forsaken them meene not that it is so But there is in vs a double feeling conceiuing The one is by oure naturall witte the other by faith But what are the things
and that from thence forth hee continueth his goodnesse alwayes towards vs So then let vs marke that God of his owne goodnesse choze vs after a secret maner incomprehensible too our naturall vnderstanding Agayne when it pleaseth him to manifest his goodnesse vnto vs which thing hee doeth when his gospell is preached vnto vs hee sheweth vs that hee is willing to haue vs deliuered from the graue Therfore wee perceiue our deliuerance and saluation when we tast of the promises of his gospell not that it is done throughly at the first but God giueth vs some small taste of it confirming the same more and more in vs vntill wee see the gate of Paradise wyde open and that we be deliuered froÌ„ the graue Lo what we haue to marke vppon this saying Furthermore when Eliu sayeth that God hath found reconciliation let vs marke that hee intendeth here to expresse yet better the thing that he touched euen now VVhich is that we must father the attonement which God maketh with vs vpon Gods owne free goodnesse and that it is hee whiche worketh yea euen before wee could haue any thought or mynd to come vnto him For he must be fayne to seeke vs when we be gone astray and haue forgotten him according too the saying of the Prophet Esay True it is that we are often commaunded to seke God and to turne vnto him when he haue offended But what for that It cannot be done except he teach vs inwardly and touche vs so to the quicke as we may be inforced to mislyke of our sinnes Againe who is hee that giueth vs any hope or that causeth vs to runne vnto God for refuge Is it not he himselfe by inlyghtening vs with fayth So then it is not without cause that Eliu addeth that God found reconciliation And why For when hee afflicteth vs hee prepareth vs aforehand too receyue the grace that hee intendeth to giue vs For so long as we bee puffed vp with pryde Gods goodnesse hath no entrance into vs So long as we be hardned in our sinnes we beate back the sayd grace a greate way from vs And so long as we be saped in our filthinesse surely we cannot tast of the reconciliation whiche is made by our Lord Iesus Christ Therfore God must be fayne to worke here the work must bee altogither his And how worketh hee First by bringing vs to the knowledge of our sinnes by the hartbyting which hee giueth vs according as it hath bin sayd hertofore that he sendeth vs inward feare as if he souÌ„ded a trumpet to summon vs to his iudgement Ye see theÌ„ that God calleth vs home to him by secret inspirations when he seeth vs gone astray and distraught And besides this he appointeth men to warne vs and to reproue vs And surely that is another greate benefite when we haue good and faythfull teachers that shewe vs our sinnes to the quicke and threten vs with euerlasting damnation Furthermore if this suffize not as wee see that wee are dull vppon the spur and God had neede to kick prick vs more roughly hee addeth the correctious of his hand and afflicteth vs And here ye see how wee must profit ourselues by corrections to the end we be not like stithies to beat back the strokes Neuerthelesse it is only Gods working who to bring that to passe giueth vs harts of flesh and softneth the hardnesse that is in our cursed â—ature VVell then hath God made his corrections to take place Then is it hyghe tyme for him too manifest his mercye vntoo vs and to make vs to tast it So then we see well th 〈…〉 is he which findeth reconciliation and that we on 〈…〉 can do nothing aforehand but rather wee still drawe backe from him VVhen God teacheth vs in what plyght â—â—â— wee And if he let vs alone are wee not as it were drunken in our lustes without thinking vpon him at all And although he send vs good warnings and that we be conuicted of our euill yet notwithstanding wee labour still too burie it too the intent it shoulde not bee seene at all Other some grind their teethe and chafe when God sheweth them their sinnes and they can so little abyde it as they doo nothing else but byte and kick Othersome become as it were vtterly senselesse and there is such a dulnesse in them as there followeth no amendment for all that euer a man can say and therfore it behoueth God to worke in that behalf And againe when hee shall haue afflicted vs to the vttermoste yet shall there not be a ryght odedientnesse in vs yea and when wee bee euen confounded wee shall be still like wretched mad men according as wee see it happened too Cayn and Iudas Lo in what plyght wee shoulde bee if God wrought not in vs And therfore if wee haue not this message of saluation what shall become of vs Although wee were throughly tamed and did nothing else but sighe and grone yet notwithstanding all would turne but to despaire in vs So theÌ„ it behoueth vs that the acceptable tyme come vnto vs according as it is said in another place of Esay behold the acceptable tyme behold the dayes of saluation And why doeth he terme the tyme of saluation an acceptable time Bycause God hath chozeÌ„ it of his owne mere goodnesse And that is the cause also why it is sayd in another place of Esay Comfort yee Comfort yee my people shall the Lord say Thus is it his doing too comfort vs in our afflictions or else wee should bee swallowed vp with sorowe And therfore hee addeth that hee repenteth him at the hart that hee had scourged his people and telleth them that the tyme of comfort is come Herein wee see a more certayne declaration of the thing which is touched breefly here which is that it is Gods peculiar office to find recoÌ„ciliation Neuerthelesse Gods will is to do it by his ministers And so as oft as the promises of the gospell are offered vnto vs wherin God calleth vs to him and sheweth himselfe fauorable for our Lord Iesus Christs sake giuing vs the grace to tast of that goodnesse and assuring vs that he is ready to receyue vs to mercye let vs assure ourselues that then is the conuenient tyme whiche hee hath appointed for our saluation Then let vs humble ourselues and bee sure that wee haue not preuented him but that he hath sought vs And therewithall let not vs be behind hand vppon suche occasion According as sainct Paule in all edging the said text of Esay which I haue touched sheweth vs that wee must bee ready to come when our Lord calleth vs and that we must not driue off from day to day when reconciliation is found out and offered vnto vs And herevpon Eliu concludeth that a man being so comforted by the message that God sendeth him becommeth yong agayne and is restored and his fleshe becommeth as fresh as a yong chyldes VVherin hee sheweth the
there by gyueth vs occasion to set forth his goodnesse For although the Sun be downe and darknesse ouerspreade vs yet doeth God lighten vs by them as by candels as who should say that his maiestie is not quenched nor altogither hidden from vs But such expositions are to much streyned Therefore wee muste take it simply that God gyueth Songs euen in the time when men are asleepe For the night seemeth as it were to make al things dead VVhen the sunne is down and all things are whist and still there seemeth to be as it were a kynd of death and that God holdeth vs there as it were shet vp in a graue If Eliu had spoken of Songs in the daye time it had not beene so great a magnifying of Gods grace For a day times men followe their worke then doth their cheerefulnesse shew it selfe then are their wits awake Therefore it had not bin so excellent a thing to haue said that God giueth songs in the day time as wheÌ„ he assigneth them to the night But this is a singular goodnesse of God that when as wee be after a sort deade and our spirits are as it were oppressed and there is no liuelinesse in vs yet notwithstanding our Lord doth still giue vs songs For wheÌ„ men wake in the night they haue wherof to reioyce in feeling that God hath them in his protection They ought to consider that they can not continue without sleepe â–ª and that in the meane while God watcheth for them Therefore they ought to reioyce in that behalf and to say Alas Lord I cannot call vpon thee so long as I am asleepe behold I am heere as a blocke or timber-log and yet thou keepest mee and in the meane while I breathe throughe thy goodnesse yea and this sleeping doeth so feede and refreshe mee as I gather newe strength without feeling it Now then when men think vpon these things haue they not cause to be glad and to say Alas my God thou shewest thy self a father towards me eueÌ„ while I seeke thee not yea and when I haue not any sense but am like a dead creature Then seing it is so is it not much more likely that thou wilt be neerer mee when I commit my self vnto thee and cal vpon thee Howsoener the cace stand whither I sleepe or whither I wake I shall alwayes be in thy hande and safekeeping VVhen men haue suche thoughtes in them is it not a singing vnto God So then we see wherat Eliu ameth namely that oftentimes they whiche are afflicted haue no truthe in them when they pretende to pray vnto god And why For it would become vs to gather togither Gods benefites and to call to mynd the good that he hath done vs without end or ceassing to the intent that the same might cheere vs vp But we be so slothfull as it is pitie to see it yea and wee fall to disputing howe we may go vnto God what meane there is to come at him and whither he regarde vs or not Yee see then that the thing which we haue to do is to cheere vp our minds with the greate number of benefits that he hath bestowed vpon vs and which he ceasseth not to deal vnto vs still from day to day For first of all that serueth to confirme vs in suche wise as wee must not doubt too come vnto him vpon trust that he will heare vs and also it will make vs to come to him with thanksgiuing wheras they that haue not tasted his goodnesse and the benefites which they haue receyued at his hand do grudge and repine against him Therefore when we haue well weyed the thing that is tolde vs heere no doubt but we shall be howe much they are bounde vnto him haue throughly inâ—â—â—ir way by acknowledging the benefits that God thou giue 〈…〉 ed No But cleane contrarie So then nough to rauishe me 〈…〉 knowledge not God as their maker fore seeing thou hast 〈…〉 nefits which they haue receyued wardes mee ought I not 〈…〉 d specially seing they acknowname if thou afflicte mee B 〈…〉 them after his own image at all they forget Gods benefite 〈…〉 nge though God suffer foote and therefore they call not vpiseries and we perearnestly The thing then whiche wee 〈…〉 re not worthy of pon this streyne where Eliu speaketh of 〈…〉 his texte But that God neuer ceasseth to do vs good in so muâ—e For as the time whiche seemeth most deade and whenâ—â—h of Ewould say that euen God him selfe were hidden so as them seemeth not to bee mynded to continue his fauoure anyâ— more towards vs he ceasseth not to giue vs occasion still â–ª to magnifie his goodnesse Seeing it is so we ought to be touched with another manner of desirousnesse too come vnto him than we be After this Eliu addeth the vniuersall benefit which God hath bestowed vpon all men True it is that euerie man ought in his owne behalfe to mynde the benefits of God according as there is neuer a one of vs which is not excedingly bound vnto God for the great benefits which he hath done vnto him If I desire to know that God is good and liberall I neede not looke what he hath done to all men indifferently but only to enter into my selfe and to consider the whole course of my life and too marke the benefites which I haue felt at the hande of god So shall I be as it were rauished aboue the worlde to say Lorde if I should go about to comprehend thy goodnesse it is so deepe a gulfe as I am neuer able to bring it to passe For when I take but a little portion of the tokens and recordes which thou hast giuen mee of it beholde I am at my wits end and how then should I bring it about Lo howe it behoueth euerie man in his owne behalfe to marke the priuate benefites which hee hath receyued of god Yet notwithstanding if wee thinke but onely vpon the things that are common and general amongst al mankynde the same ought to bee ynought to cause vs to magnifie God yea euen in suche wise that when wee come to pray him to deliuer vs from our afflictions wee ought therewith to reioyce and to yeelde him prayse for shewing himselfe so good a father towardes vs But what we doe it not And therein wee shewe our owne vnthankfull and malicious minde and if we perceiue it not it is apparant that there is nothing but hypocrisie in vs This in effect is the thing that Eliu ment to say here And his words are it is God that teacheth vs more than the beastes and which giueth vs more vnderstanding than too the foules of the ayer Here he maketh a comparison betweene men and beastes For if heauen and earth coulde speake it is certaine that they should needes prayse God though they haue no vnderstanding nor are aduaunced to that dignitie which we are And why It is a great honour that God hathe done them in that
applied his whole indeuer to the honouring of God needed to bee subdued after that maner what had wee neede too be Let vs compare our selues with Iob. He was a mirrour of Angellike holinesse wee haue heard the protestations that he made here before and although he were extremely afflicted and by reason therof did murmure and let slip many wilde words yet did he alwayes hold himself to the grounde of woorshipping God and of humbling himselfe vnder his hand he hilde still that generall poynt though he swarued aside in some particulars But we bee as fleshly as may be and our vanities do so carie vs away as we bee in maner starke drunken Hardely can wee discerne that there is a God in heauen and if a man set his woorde afore vs we make slowe haste to it yea and we bee duller than Asses in it Had not our Lorde neede then to make vs feele his maiestie and too touche vs with it in good earnest Nowe truely God needeth to rayse vp stormes and whirlwinds to make vs know that it is he which speaketh but hee must dispose vs after another maner too come vntoo him according also as hee doeth Then if one man haue hartbitings and troubles in his conscience and another be afflicted with diseases and the thirde bee touched with aduersitie let vs vnderstande that it is God which calleth vs to him bycause wee come not too him of our owne accorde nor do drawe neere him to heare his worde he subdueth such hardhartednesse as meete is it shoulde be to the ende that our mindes should be humbled in true obedience Doeth God then see such rebelliousnesse in vs Hee muste needes vse the maners and meanes aforesayde to draw and win vs to himselfe and to the ende wee may heare him hee must be fayne to speake to vs as it were out of a whirlwinde not that this preuayleth in all men For wee see some that kicke against the prick and play the restie iades and although god quicken them vp yet winneth he nothing at their hand How many of these wretches are to be seene whom God chastiseth so many wayes striâ—ing so hard blowes vpon their heades with a beetle that if they were neuer so harde they must needes bee softned and yet notwithstanding they neuer leaue gnashing theyr teeth at him VVe see they cannot be trayned neither can they by any meanes be moued so full of pride and stubbornnesse do they shewe themselues agaynst God euen spyting him to the vttermost of theyr power So then it were much for the behoofe of all those whom God chastizeth that they were disposed too come vnto him and that is his intent Therefore let vs beware that we disappoynt not our God but as oft as he sendeth vs any aduersitie let vs learne to resort to him as well as though hee spake with thunder or thundered vpon vs to make vs heare him Let vs consider this and let vs so coÌ„sider it as our mindes may be truly subdued vnto him and our whole seeking may be to bee wholly humbled vnder his obeysance Lo what we haue to marke in this streyne And let vs marke further that although God doo not in these dayes thunder from heauen yet notwithstanding all the signes that haue bene giuen in olde time for the warranting of his worde ought too serue vs also at this daye VVhen Gods lawe is preached vnto vs wee must immediatly match therewithall the thing that is spoken in the ninetenth of Exodus which is that the lawe hath beene duely warranted and that our Lorde gaue full authoritie therevntoo when hee sent thunder and lightenings from heauen and made the ayre to ring with the noyse of his trumpets and that all this was done too the intent that the lawe shoulde bee receyued with all reuerence euen to the worldes ende As much is imported in this verse For wheras it is sayd that God appeared in a whirlwind it behoueth vs to vnderstand that his intent was to warrant the thing that is conteyned in this booke and not only that but we must also extende this authoritie vnto his whole word There is yet this one thing more to be considered that if God begin to call vs too him after a louing maner and shew himself rough sharpe in the end we must not think it strange but rather examin well our life to knowe whether wee haue obeyed him or no and in so doing let vs on the one side acknowledge his apparant goodnesse and on the other side consider that he must needes vse the second meanes to win vs when hee seeth that he gayneth nothing by his fauourable dealing which hee had shewed vs As for example God doth sometimes cocker vs when he intendeth to take vs for his owne and to haue vs of his flocke and hee setteth foorth his worde vnto vs without sending vs any affliction Verie well wee see it is his will so too do and wee like well of it But yet in the meane while we profite not our selues by it to bee confirmed in his goodnesse as wee ought to be to renounce our owne wicked lustes to forget the worlde and to giue our selues wholly vnto him Hee beareth with vs for a time but in the ende when he seeth vs so retchlesse he beginneth to smite Heerein we ought too perceyue that his speaking to vs as it were out of a whirlwinde is not without cause forsomuch as we had no will to heare him when he spake graciously vntoo vs and after a kindeharted and fatherly maner Therefore it is requisite that God should speake to vs with such vehemence sith hee perceyueth that wee will neuer come too him till hee haue prepared vs after that fashion True it is that hee winneth some by his bare worde howbeeit when hee seeth othersome stubborne he sendeth them some trouble and aduersitie And doubtlesse there are a number that had neuer come too the Gospell nor neuer bene touched rightly at the heart to obey God if he had not sent them some token that hee was minded to chastice them Heerevpon when they felt once by afflictions that there is nothing but wretchednesse in this world they were inforced to mislike of themselues and to cut off their pleasures wherein they had bin plunged heeretofore Ye see then how God draweth men to him after diuerse sortes But let vs profite our selues by the meanes that he vseth towards vs and againe when he speaketh not to vs in a whirlwinde let vs on our side bee familiar with him and suffer our selues to be ruled by him as sheepe and lambs For if he spie any hardhartednesse in vs he must needes subdue vs whether we will or no. And although he suffer vs to play the looce colts for a time yet at length we shall feele his terrible maiestie to make vs afrayde at leastwise if it please him to shew vs fauour for God doth vs a singular good turne when he wakeneth vs after that maner and
and fall downe and serue them whiche the Lorde thy GOD hath distributed to all people vnder the whole heauen 593. b 26. 745. a 13. 24. God is a consuming fire 395. a 30. 643. a 28. 6. 5. Thou shalt loue thy GOD vvith all thy hart soule and vnderstanding 570. b 40. 10. GOD hath promised to Israell to make them dvvell in houses whiche they haue not builded 388. a 46. 8. 3. Man lyueth not by breade onely but by euery woorde that proceedeth out of the mouth of god 347. a 54. 3. God hath fedde his people of Israell in the Desert vvith Manna to geeue vs knovvledge that man liueth not by bread onely but by all that proceedeth out of the mouth of the Lord. 385. a 13. 10. 17. GOD accepteth no persons nor taketh no gyftes 673. a 20. 12. 7. You shall eate before God and you shall reioyce 376. a 42. 7. They that feare GOD shall eate and reioice before him 448. b 46. 7. You shall reioyce in all that in the which God hath blessed you 509. b 55. 7. Thou shalt reioyce in the presence of thy God 510. a 30. 7. Thou shalt reioyce before the the Lorde thy God eating and drinking 592. a 40. 18. Thou shalt reioyce before God in al that thou puttest thy hand too 509. b 58. 32. All that God commaundeth vs we ought to doe without putting any thing there too or taking ought there from 327. a 25. 15. 9. Bevvare that there bee not a wicked thought in thine hart to say the seauenth yeare the yeare of freedome is at hande and that thine eye bee not euill against thy brother to giue him nought then I will heare his crye 468. a 28. 16. 19. Rewardes blinde the eyes of the wise and peruert the woordes of the iust 315. b 52. 18. 11 Thou shalt not goe to witches and inchaunters or that councelleth vvith famyliar spirites nor aske counsell at the deade 624 a 54. 18. God will rayse vp a Prophet from amongst vs 624. a 59 24. 12. 13. If it bee a poore body thou shalt not sleepe vvith his pledge but shalt restore him his pledge when the Sunne goeth downe that hee may sleepe in his rayment 431. a 45. 15. Thou shalt not defraude the hirelinge of his wages leste hee crye agaynste thee 468. a 25. 17. Thou shalt not take the wydovves rayment to pledge 431. a 35. 27. 16. Cursed bee hee that Curseth his Father and moother 204. a 30. 15. Cursed be the man that shall make any carued or molten Image vvhiche is abhomination vnto the Lorde 26. Cursed bee hee that cofirmeth not all the vvordes of this law to doe them 26. Cursed be hee that hath not fulfilled all the law 261. a 2. 28. 1. If Israell doe the will of God he vvill set him vp on high aboue all the nations of the earth 447. a 15. 2. If Israell dooe the will of GOD hee shall bee fylled wyth all maner of blessinges 447. a 16. 4. The fruite of thy bodie shal be blessed and the fruit of thy ground and the fruite of thy cattell 417. b 3. 229. a 45. 10. All people of the earth shall see that the name of the LORDE is called vppon ouer the godly and they shall feare him 11. God maketh the Godly to abounde in riches and in the fruite of his body 351. a 59. 15. 18. If Israell vvill not obey the voyce of the Lorde Cursed shall bee the fruite of his body the fruite of his Lande the fruite of his kyne and sheepe 15. VVhosoeuer obeyeth not the voyce of the Lorde shall bee afflicted after diuers sortes 606. b 2â— 22. The LORDE will smite the trensgressours of the Lavve with the swoorde and will pursue him till hee make him peryshe 230. a 29. 23. The heauen that shall bee ouer thy heade shall bee brasse and the earth that is vnder thee shall bee of Iron 240. b 46. 744. b 49. 25. The Lorde shall cause the transgressour of the Law to fall before his enemies 230. a 11 30. The rebels shall plant the vineyardes but they shall gather no grapes 349. a 56. 471. a 28. 33. People vnknowen shall eate the fruite of the earthe of the wicked and all his labours 306. a 36. 38. 39. 40. Thou shalt sowe and gather lyttle thou shalt plant a Vineyarde and shalt not drinke of the wyne thou shalt haue Oliue trees but shalt not anointe thy selfe vvith the oyle 471. a 26. 48. The transgressour of the Lawe shall serue his enemie vvhich the Lorde shall sende vppon him 230. a 14. 49. The LORD shall rayse against the transgressours of the law a people from a farre euen from the endes of the earth flying swift as an Eagle 230 a 24. 65. GOD vvill giue a trembling heart vnto the transgressours of the Lavve and dazeling eyes and a sorrovvfull minde 230. a 14. 66. 67. Thy lyfe shall hange beefore thee and thou shalt feare both night and day and haue none assuraunce of thy lyfe Thou shalt saye in the morning would to God it were eueninge and at eueninge thou shalt saye woulde GOD it were morning for the feare of thine heart which thou shalt feare and for the sight of thine eys which thou shalt see 111. b 5. 66. 67. Thy lyfe shall hang before thee thou shalt say in the morning would GOD it were euening 111. b 5. 29. 4. The Lorde hath not giuen you an hart to perceiue eyes to see and cares to heare vnto this day 335. a 11. 29. The secrets of the Lorde are not reuealed vnto vs for to doe aii the words of this law 772. a 33. 30. 6. The Lorde will circumcise thine hart and the hart of thy seede that thou mayest loue the Lord with all thine hart and with all thy soule that thou mayest liue 225. a 15. 12. VVho shall goe beyonde the sea who shal goe vp to heauen who shall goe dovvne into the deepe to bring vs the worde that is very nere vs. 221. a 46. 527. a 28. 19. I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therfore chuse life that thou mayest liue 685. a 39. 32. 2. My doctrine shall droppe as the raine my woorde shall distill as doth the devv 551. a 48. 10. GOD keepeth his people as the apple of his eye 182. b 56. 11. The Eagle fluttereth ouer her byrdes stretcheth out her winges taketh them and beareth them on her winges 146. b 42. 15. He that should haue ben vpight vvaxed fat and hath spurned 441. a 50. 22. The fyre is kindled in my wrath and shall burne vnto the bottom of hell and shall consume the earth with her incrase set on fire the soundations of the mountaynes 5â—â— a 23. 34. Althings are shut vp in gods Cofers 208. a 22. 323 b 8. 34. Is not this layd in store wyth me sealed vp among my treasures 581. a 45.
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
yea that great VVhale which God hath made to play therein 800. b. 56. 28. VVhen God hideth his face all things are troubled and when he taketh away their breath they die returne to their dust 141. a 61. 29. VVhen God taketh the breth from his creatures they dye and returne to their dust 81. a 25. 83. b 32. 107. a. 10. 30. God sendeth forth his spirite and they are created and he renueth the face of the earth 141. a 57. 32. God loketh on the earth and it trembleth he toucheth the mountaines and thy smoke 752. b 1. 107. 34. The frutefull lande becommeth barren for the wickednes of them that dwell therein 520 â–ª a 2. 42. The rightuous shal see it and reioyce but al iniquitie shall stop hir mouth 102. b 16. 24. VVho is wise that he may obserue these things and consider the goodnesse of the Lord. 96. a 47. 110. 4. The Lord hath sworne will not repent that thou art a priest for euer after the order of Melchisedech 816. b 33. 112. 1. Blessed is the maÌ„ that feareth God. 380. a. 20. 113. 6 God abaseth himself to beholde the heauen and the earth 438 a 43. 6. The righteous shall be in euerlasting remembrance 350. a. 18. 115. 11. You that feare the Lorde put your trust in him 532. a. 3. 16. God hath giuen the earth to the sonnes of men 432. b. 55. 116. 10. I beleued therfore did I speak for I was sore troubled 130. a. 13. 373. b. 35. 628. a. 28. 695. b. 8. 696. b. 28. 12. 13. I will call vpon the name of God for all his benefites towardes me 425. b. 5. 449. b. 54. 118. 3. 4. The house of Aaron saith that the mercy of God dureth for euer and they that feare him say that that his goodnesse dureth for euer 532 a. 1. 17. I shall liue and declare the workes of the Lord. 210. a. 61 18. The Lord hath chastened me fore but he hath not deliuered me to death â–ª 656. b. 8 119. Beth. VVherin shall a young man redresse his way in taking hede according to thy word 269. a 8 37. Hâ— Lord turne away mine eies from regarding vanity 570. a. 6â— 67. Teth. Before I was afflicted I went astray 656 b. 8. 71. It is good for me that I haue ben afflicted that I may learne thy statutes 107. b. 13 Nun. The woord of the Lord is a lampe vnto my feete and a light vnto my path 257. b. 48. 818. b. 56 98. 99. 100. Mem. Thou hast made me wiser by thy commaundements and I haue passed in wisedome al my teachers I haue passed the auncient in knowledge 695. b. 46 120. 7. I seeke peace and when I speake therof they are bent to war. 75. a. 32. 123. 1. God dwelleth in the heauens 436. a. 5 125. 1. They that trust in the lord shal be as the mount Sion which can not be moued from his place but remaineth for euer 88. b. 5 3. The rodde of the wicked shall not rest on the lot of rightuous 89. a 7. 126. 1. God is knowne in Iâ—dea â–ª and his name is great in Israell 156. b. 15. 127. 2. It is in vayne for you too rise earely and to lye down late and eate the bread of sorow for God wil surely giue rest to his beloued 472. b 21. 3. Children are the inheritance of the Lorde the fruite of the wombe the reward that he giueth 91. a 2. 112. a. 12. 128. 2. Blissed is the man that eateth the labor of his hands 388. a 48. 3. The wiâ—e of the rightuous shal be like a fruitfull vine vpon the sides of the house of the rightuous and his children like the Oliue plantes round about hâ— table 351. a 57. 129. 4. The rightuous Lord hath cut the cordes of the wicked 89. a 7. 6. All those that hate Sion shall be as the grasse on the house toppes which withereth before it come forth 158. b 42. 130. 3. Lord who is he that shall stand 458. a 25. 4. There is mercie with the Lord to the end that he may be feared 361 a 31. 448. a 5. 131. 1. I haue not walked in things more greate and maruellous than apperteined vnto me 594. b 26. 133. Through out the Psalme 8. a 43. 138. 8. The Lorde will performe his worke toward me 197. b 31. 285. b 139. 7. 8. VVhether shall I goe from thy spirite or whether shall I flie from thy presence If I ascende into heauen thou art there If I make my bed in the sepulchre thou art there 185. b 45. 456. a 12. 12 â–ª The darkenesse hydeth not from thee and the night shineth as the day 679 â–ª a 47. 14. Lorde marueilous are thy workes 766. a 10. 140 4. The wicked haue sharpened their tongue like a serpent the poyson of vipers is vnder their lips 191. b 33. 143 â–ª 2. Enter not into iudgement with thy seruaunte for in thy sight shall none that liueth be iustified 458. a 25 â–ª 669. b 20. 5 â–ª I doe remember the time past I meditate in all thy workes 157. a 7. 145. 9. 17. The mercie of God is ouer all his workes 433. b 44. 18. God is nere vnto all that call vpon him 357. a 14. 507. d 23. 146. 7. 8. 9. God executeth iustice for the oppressed hee looseth those that are bounde hee keepeth the straunger he comforreth the fatherlesse and the wydowe 433 b 27. 147. 9. God geeueth to beasts their foode and to the young rauens that crie 776. b. 3. 148. Throughout the Psalme You creaturâ— of heauen praise ye the Lord. 56. b 55. Prouerbes 15. THe wise man shall heare and increase in learning 529. b 18 532. a 34. 541. b 38. 661. a 37. 696. b 32. 5. 15. Drinke the waters of the Cesterne and of the riuers out of the middes of thine owne well 544. b 50. 8. 1. Doth not wisedome cry vnderstanding vtter her voyce 526. b 33. 751. b 32. 22. The lorde hath possessed me in the beginning of his waye and was before his woorkes of olde 751. b 33. 31. I toke my solace in the compasse of his earth and my delight is with the children of men 427. a 14. 527. a 39. 751. b 33. 9. 10. The beginning of wisedome is the feare of the Lorde 529. b 18 532. a 34. 541. b 38. 10 7. The memoriall of the iust shall be blessed 350. a 59. 14. That which he feareth shall come vpon him 305. a 43. 12. 10. A righteous man regardeth the life of his beast but the affection of the wicked is cruell 610. a 37. 14 27. The feare of the Lorde is a welspring of lyfe to auoide the snares of death 529. b 5â— 16. 1. The preparations of the harte are in man but the answere of the tongue is of the Lorde 66. a 9. 9. The Lorde directeth the steps of man. 303. b 30. 14. The wrath of a king is as messengers of death 309. a 48. 17. 5. Hee
a 24. 17. Avvake and stande vppe O IERVSALEM vvhiche haste drunke at the hande of the Lorde the Cuppe of his vvrath thou hast drunke the dregges of the Cuppe of trembling and wronge them out 691. a 20. 52. 1. Aryse arise putte on thy strength O Sion put on the garmentes of thy beautie for hencefoorth the vncircumcised and the vn cleane shall passe no more by thee 6â—0 b 1. 7. Hovv beautiful are the feet of him that declareth and publisheth peace that preacheth the SaluatioÌ„ 646. b 14. 11. Departe departe yee goe out from BABYLON aud touche no vncleane thing goe out from the middeste of her bee yee cleane that bear the vessels of the Lord. 41. a 3. 54. 7. 8. GOD forsaketh the faythfull for a little whyle but with great compassion vvill hee gather them 361. a 14. 55. 6. Seeke yee the LORDE vvhyle hee may bee founde call vppon him whyle hee is neare 155. b 48. 9. As the heauens are hyer then the earthe so are my vvayes hyer then your vvayes and my thoughtes aboue your thoughtes 456. b 22. 715 a 57. 716. a 53. 57. 20. The wicked are lyke the raging seas that can not rest vvhose waters cast vp mire and dyrt 303. a 5. 58. 2. The Hypocrites crye from day to day and desire to know my vvayes they vvill aske wherefore haue wee fasted and thou seeest it not wherefore haue vve humbled our soules and thou regardest it not beholde in the day of your faste you will seeke your will and constrayne yourdetters 260. a 20. 7. VVhen thou seest the naked couer him and hyde not thy selfe from thine ovvne fleshe 545. a 6. b 10. b 1. 59. 1. The hande of the Lorde is not shortened that it cannot saue 359. b 30. 2. Your sinnes haue hidden the face of God from you that hee will not heare 191. a 25. 4. They conceiue felonie and bring forth iniquitie 317. a 17. 9. Iudgement is farre from vs and Iustice commeth not neare vs vvee wayte for lyght but loo it is darkenesse for bryghtnesse and wee walke in darkenesse 311. a 30. 14. Iudgement is turned backwarde and iustice standeth a farre of 131. b 7. 60. 1. Arise O Ierusalem bee thou illuminated for thy light is come 469. a 59. 61. 11. As the earth bringeth foorth her buddes euen so the Lord will cause righteousnesse to grow and praise before all the Gentiles 645. b â—8 64. 4. They haue not hearde fince the beginning of the worlde they haue not hearde with the care neyther hath the eye seene another GOD beside thee that doeth such thinges for those that wayte vppon thee 742. b 17. 808. b 10. 7. O Lorde thou hast hidden thy face from vs 648. a 1. 8. VVee are the woorkemanshyppe of the LORDE 294. b 60. 65. 1. I haue beene sought of them that asked not for mee and haue beene founde of them that sought mee not I sayde too a people that called not on my name here I am here I am 649. a 59. 23. The people of GOD shall labour no more in vayne 757. a 13. 65. 24. GOD heareth those that feare him before they call 357. a 1. 357. b 48. 449. b 37. 562. b 44. 66. 1. Heauen is GODS seate and the earth is his footestoole 435. b 43. 2. VVhome should I beholde but him that trembleth at my words 170. a 2. 5. Heare the woorde of the LORDE all ye that tremble at his woord 170 a 2. 24. They shall see the deade bodies of those men that haue transgressed agaynst mee their woorme shall not dye and their fyre shall not be quenched 590. a 22. Ieremie 1. 10. I Haue set thee ouer the nations and ouer the Kingdomes to plucke vppe and to â—oote out too destroye and throw downe too buylde and to plante 675. a 45. 18. I haue made thee as a wall of brasse against the Kinges of Iuda 627. a 41. 2. 13. My People haue committed two euilles they haue forsaken mee the fountayne of liuing waters to dig them pits euen broken pittes that can holde no water 126. a 54. 159. a 34. 27. The wicked haue tourned theyr backes vnto me 410. a 18. 5. 3. O Lord are not thine eies vpon the trueth 4. a. 5. 14. God putteth his woorde as a fyre in the mouthe of those that refuse him and themselues shall bee as wood and the same shall consume them 395. b 29. 22. God hath placed the sande for the bondes of the sea and it can not passe it the waues thereof doe rage and roare but they canne not passe ouer it 493. b 12. 761. b 49. 24. Let vs feare GOD that geueth vs the rayne of the morninge and of the eueninge in due season 745. b 68. 7. 11. My house is made a den of theeues 260. a 40. 9. 23. 24. Let not the wyse man glory in his wysedome nor the stronge manne in his strength but let him that glorieth glory in that he knoweth God who is the Lorde whiche sheweth mercy iudgment and righteousnesse 532 a 47. 10. 13. GOD by his voyce geeueth the noyse of waters in the heauen and causeth the clowdes to ascende from the endes of the earthe hee tourneth the lightenings to rayne and bringeth foorth the windes out of his trea sures 745. b. 68. 23. O LORDE I know that the waye of manne is not in himselfe neyther is it in manne too walke and directe his steppes 66. a 47. 24. O lord correct me alwayes by reason 194. a 59. 283. a 17. 11. 12. The cityes of Iuda and the inhabitaunts of Ierusalem shall crie c 562. b 60. 20. God tryeth the raines and the hart 679. a 24. 12. 1. 2. Lorde If I dispute with thee thou art righteous 457. a 8. 3. Lorde pull them out that dispise â—hee lyke sheepe to the slaughter 690. a 14. 15. 20. I will make thee vnto this people a stronge brasen wall and they shall fight against thee 627 a 41. 1â— 7. 8. VVhoe so trusteth in the LORDE shall bee as a tree that is planted by the waters which spreadeth out her rootes c. 158. b 19. 315. a 5 350. a 24. 380. a 24. 10. I am the Lord that searcheth the hearte and tryeth the raynes 149. a 6. 18. 17. I will shewe them the backe in the day of their calamitie 648. a 2. 20. 17. O Lorde thou hast abused me and I am abused 608. b 36. 12. The Lorde tryeth the righteouse and seeth the raines and the hearte 679. a 24. 23. 29. The word of the Lord is like a fire 395. b 29. 24. 3. The Lorde sayde what seest thou Ieremie and hee sayde figges the good figges very good and the noughtie very noughtie which cannot bee eaten they are euill 812. b 37. 7. I will geeue a hearte too the people of Iuda for too know mee 225. a 14. 25. 9. I will sende Nabuchodonozor the king of Babell my seruant 37. b 50. 29. I beginne to sende affliction vppon the
citye where my name is called vpon 812. a 52. 29. 17. God will sende vppon them that feare him not the sword the famine and the pestilence and will make them lyke vile figges that cannot be eaten 812. b 37. 31. 33. I will write my law in the hart of Israell 225. a 14. 32. 18. God sheweth mercy vnto thousandes and recompenseth the iniquitie of the fathers into the bosome of their children 381. a 50. 513. a 25. 33. The wicked hath tourned vnto me the backe and not the face 410. a 18. 48. 11. Moab hath ben at rest from his youth and hee hath settled on his lees and hath not bene powred from vessell to vessell for his taste remained in him his scent is not chaunged 720. b 28. 51. 40. I will leade them like lambes to the slaughter and lyke rammes and goates 690. a 14. Lam entations 2. 19. A Rise crie in the night in the beginning of the watches 119. b 24. 3. 29. I will put my mouth in the dust 252. b 23. 4. 21. Reioyce and be gladde O daughter Edom that dwellest in the land of Hus 2. b 43. Ezekiell 1. 2 THe Angels couered themselues with their winges 420. b 53. 3. 8. 9. I haue made thy forhead harde against their foreheades and haue made thy face as the Adamant which is harder than the flint 627. a 41. 14. 14. If Noe Daniell and Iob were found among the people that ought too perishe they should saue but their owne soules and that the rest of the people should bee ouerthrowne 572. b 43. 450. a 52. 2. b 28. 19. I will send the pestilence vpon this lande and poure out my wrath vpon it in bloude to destroy out of it man and beaste 572. b 40. 20. Though Noe Daniell and Iob were in the middest of this citie they shoulde delyuer neyther sonne nor daughter but they only should be deliuered 450. a 52. 16. 4. In thy Natiuitie on the day when thou wast borne thy nauell was not cut thou wast nor washed in water too purge thee thou wast not salted with salt nor swadled in cloutes 97. b 58. 8. I passed by thee and looked vpon thee and beholde thy time was as the time of loue and I spread the skirtes of my garmente ouer thee and couered thy filthynesse and I entered intoo couenaunt with thee and thou becamest myne 596. b 58. 25. Thou haste opened thy feete too euerie one that passed by and multiplyed thy whoredome 473. a 10. 49. The iniquitie of Sodome was fulnesse of breade and aboundance of idlenesse 567. b 11. 18. 20. The same soule that sinneth shall dye the sonne shall not beare the iniquitie of the father 381 a 54. 417. b 37. 21. 22. If the wicked repent he shall liue and not dye 649. a 4. 20. 11. Man obseruing the iudgementes of God shall liue in them 575. b 19. 23. 34. Thou shalte euen drinke it and wring it out to the dregges and thou shalte breake the sherdes therof and teare thyne owne brests 691. a 22. 34. 4. The weake haue yee not strengthened the sicke haue yee not healed neyther haue yee bound vppe the broken nor brought agayne that which was driuen awaye neyther haue yee sought that which was lost but with crueltie and with rigor haue ye ruled them 553. a 13. 631. a 3. 18. Seemeth it a small thing vntoo you too haue eaten vppe the good pasture but yee must treade downe with your feete the residue of your pasture and to haue drunk of the deepe waters but yee muste trouble the residue with your feeâ—e 631. a 1. 36. 26. A newe heart will I giue too Israell and I will take awaye the stonie heart out of their bodie and I will giue them a hart of flesh 225. a 14. 25. I will poure cleane water vpon you 275. a 13. 37. 12. Behold my people I will open your graues and cause you to come vp out of your sepulchers 69. a 3. 321. b 57. 699. a 33. 13. I will bring you vppe out of you sepulchers 321. b 57. 9. The winde blewe in the bones and they returned too life 562. a 21. Daniell 2. 37. O King thou arte King of Kinges for the God of heauen hathe giuen thee a kingdome power and strength and glorie 246. a 20. 38. And in all places where the children of men dwell the beasts of the fielde and the foules of the heauen hath he gyuen into thine hand and hath made thee ruler ouer them all 246. a 20. 4. 19. It is thou O King that arte greate and mightie for thy greatnesse is growne and reacheth vntoo heauen and thy dominion too the endes of the earthe 246. a 20. 7. 10. A thousande thousandes ministred vntoo him and ten thousande thousandes stoode before him 149. a 59. 176. a 49. 473. b 4. 9. 5. VVee haue sinned and haue committed iniquitie and haue doone wickedly yea wee haue rebelled and haue departed from thy preceptes 655 b 20. 11. 7. O Lorde tightuousnesse belongeth vntoo thee and vntoo vs open shame as appeereth this daye vntoo euerie manne of Iudah and too the Inhabitaunts of Ierusalem yea vntoo all Israell both neere and farre of bycause of their offences that they haue comitted against thee 675. a 10. Oseaâ— 2. 18. AND in that daye will I make a couenaunte for them with the wilde beastes and with the foules of heauen and with that that creepeth vppon the earthe and I will breake the bowe and the sword and the battle out of the earth and will make them to sleepe safely 111. a 5. 23. I will saye too them that were not my people Thou art my people And they shall say thou arte my God. 651. b 35. 6. 2. The Lorde shall rayse you vp the third day 465. b 14. 8. 9. Israell is as a wylde Asse which is alone by him selfe 781. a 60. 10. 8. The wicked shall say too the mountaines couer vs. 411. a 17. 519. a 53. 644. b 37. 11. 3. I ledde Ephraim as if one should beare them in his armes 444 b 4. 12. 1. Ephraim is ledde with the wind 159. a 18. 3. Iacob tooke his brother by the heele in the wombe and by his strength he had power with GOD. 52. b 52. 13. 15. The wynde of the Lorde shall come vppe from the wildernesse and shall drye vppe his veyne and shall spoyle the treasure of all pleasant vessels 386. a 42. Ioell 2. 12. TVrne you vntoo mee with all your hearte in fasting weeping and mourning 323. b 60. 13. Rente your heartes and not your clothes and turne to the Lord your God. 50. b 31. 325. a 8. 15. Sanctifie a fast 325. a 25. 16. Gather the people sanctifie the Congregations gather the elders assemble the children and those that sucke the breastes 325. a 23. 28. The dayes shall come that I will poure out my spirite vpon all flesh 295. a 24. 32. VVho so euer shall call on the name of the Lorde shall bee
saued 225. b 44 356. b 52. Amos. 3. 6. THere is no euill in the Citie which the Lorde hath not done 184. a 53. 4. 6. I haue giuen you cleannesse of teeth in all your cities and searcenesse of bread in all your places yet haue yee not returned vnto me saith the Lord. 721. a 27. 5. 19. If a man did flee from a lyon and a Beare mette him or went into the house and leaned his head on the wall and a Serpent bit him 392. b 52. 20. The day of the Lord shall it not be darknesse 466. b 6. 9. 2. Though they digge into the hell thence shall myne hande take them though they climbe vp to heauen thence wil I bring them down 185. b 46. Micheae 4. 4. EVerie man shall set vnder his vine and vnder his fig tree 887. a 27. 7. 19. God will subdue our iniquities he will cast all our sinnes into the bottome of the sea 333. b 33. Nahum 1. 10. THE wicked shall bee as thornes folden one in another 315. a 60. Habacue 1. 3. WHerefore hast thou shewed me iniquitie and caused me too beholde sorrowe wherefore are spoyling and violence before me 666. b 30. 2. 1. I will stand vpon my watch and set mee vpon the tower 394. b 49. 4. The iust shal liue by his faith 5. But the proude man is as hee that transgresseth by wine hee shall not indure hee enlargeth his desire as the hell and as death and cannot be satisfied 411. b 14. 797. b. 22. 11. The stone shal crie out of the wall and the beame out of the tymber shall answere it 516. a 27. 610. b 8 3. 2. O Lorde in wrath remember mercie 150. a 6. 150. a 6. 36. a 50. 711. b 5. Sophonias 11. 2. AT that time will I searche Ierusalem with lightes visit the men that are frozen in their dregges and say in their hartes The Lorde will neyther doe good nor euill 395. a. 1. 691. a 26. 920. b 25. Zacharias 1. 3. TVrne ye vnto me and I will turne vnto you sayeth the Lorde 224. a 32. 2. 8. The Lord hath sayd he that toucheth you toucheth the apple of mine eye 182 b 55. 3. 1. Sathan stoode at the right hand of the Lord to resist Iosua 21. a 7. 5. 4. I will bring it foorth fayth the Lord of Hostes and it shall enter into the house of the theefe and into the house of him that sweareth falsely by my name and it shall remayne in the middest of his house and shall consume it with the timber therof stones therof 90. b 24. 8. God cast a waight of lead vpon the mouth of wickednesse 287. a 57. 9. 9. Reioyce greatly O daughter Sion shout for ioy O daughter Ierusalem behold thy king commeth vnto thee he his iust and a sauiour poore and ryding vpon an Asse 650. b 3. 12. 10. I wil poure vpon the house of Dauid and vpon the inhabitantes of Ierusalem the spirite of grace and of compassion and they shall looke vpon me whome they haue pierced and they shal lament for him as one mourneth for his onely sonne 615. b 22 742. a 33. Malachias 1. 2. I Haue loued Iacob but Esau haue I hated 2. b 52. 6. If I be a father where is mine honor If I be a master where is my feare 412. a 12. 530. b 37. 584. b 1. 2. 10 Haue we not all one father why doe we transgresse euery one against his brother 584. b 5. 3. 14. 17. The keeping of the cōmaundements of God profit vs that he will forgiue vs our sins 412. b 24. 4. 2. Vntoo you that feare my name shall the Sonne of rightuousnesse arise and health shall be vnder his wings and ye shallgo forth and growe vp as fat calues 168. b 57. Booke of Wisdome 5. 17. THE lord couereth his with his right hand and defendeth them with his arme as with a buckler 482. a 54. 6. 3. Rule is giuen you of the lord and power by the most high 675. a 19. 7. God will spare no person neither shal he feare any greatnesse for hee hath made the small and the great 673. 19. 14. 3. VVee are gouerned by the prouidence of God. 307. b 8. 16. 13. God hath power of life death 562. a 7. Ecclesiasticus 2. 9. YE that feare the Lord trust in good thinges and in euerlasting ioy and mercie 532. a 2. 5. 6. Mercie and wrath come frō God. 306. b 42. 8. 9. Goe not from the doctrine of the elders for they haue learned it of their fathers 413. a 30. 11. 19. I haue gotten rest 441. b 50 39. 13. The memorie of a rightuous man shall neuer be put away 350. a 55. 44. 16. Enoch pleased the Lorde God therefore was he translated for an example of repentance to the gerations 666. a 8. Mathew 4. 1. IEsus was led by the spirit intoo the wildernesse too bee tempted of the deuill 31. a 13. 577. b 43. 3. The tempter approching too him sayde If thou bee the sonne of God commaunde that these stones be made bread 26. a. 1. 4. Man shall not liue by breade onely but by euerie worde that proceedeth out of the mouth of God. 347. a 55. 5. 5. Blissed are the meeke for they shall inherite the earth 76. b 8. 7. Blissed are the mercifull for they shall obteine mercie 128. a 40. 11. Blissed are yee when men reuile you and persecute you and say all maner of euil against you for my sake 554. a 32. 12. Your rewarde is great in heauen 72. b 57. 15. Neither doe men light a candle and put it vnder a bushell but on a candlesticke and it giueth light vnto all that are in the house 373. b 53. 630. a 18. 22. VVho soeuer is angrie with his brother vnaduisedly shall bee culpable of iudgement And who so euer sayeth vntoo his brother Raca shall bee worthy too bee punished by the counsell and who so euer shall say foole shall bie worthy too bee punished wth Hell fire 203. b 22. 598. b 45. 25. Agree with thyne Aduersarie quickly whylest thou arte in the way with him least thy aduersarie deliuer thee too the Iudge and the Iudge deliuer thee too the Sergeant and thou be cast into prison 598. b 30. 23. If thou bring thy gyfte too the Alter and there remembrest that thy brother hath ought against thee 24. Leaue there thyne offering before the Alter and goe thy waye first bee reconciled too thy brother and then come and offer thy gyfte 602. a 30. 28. VVho so euer looketh on a woman too lust after her hathe committed adulterie alreadie in his heart with her 581. b 16 44. Loue your enemies that ye maye bee the children of your father which is in Heauen 597. a 20. 598. a 14. 45. God maketh his Sonne too arise on the euill and the good 124. b 9. 48. Yee shall be perfecte as your father which is in heauen is perfect 124 b 9. 6. 12. Forgiue
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
is aduantage to me to liue and die 290. b 29. 22. VVhether to liue in the flesh were profitable for me and what to choseâ— know not 23. For I am greatly in doubt on both sides desiring to be losed to be with Christ which is the best of all 24. Neuerthelesse to abide in the fleshe is more needfull for you 64 b 45. 118. b 39. 2 2. Fulfill my ioye that ye bee like minded hauing the same loue being of one accorde and of one iudgement 249. a 28. 3. Euery man esteeme another better then himselfe 557. a 42. Christ made himselfe of no reputation taking on him the forme of a seruaunt 58. b 10. 10. At the name of Iesus should euery knee bow both of thinges in heauen and thinges in earth and thinges vnder the earth 731. a 14. 481 b 53. 12. Make an end of your owne saluation with feare and tremblinge 135. b 16. 20. I haue no man like minded which is more care full for you then Timotheus 618. b 38. 3 5. I am circumcized and am of the kindred of Israell of the Tribe of Beniamin an Hebrue of the Hebrues 249. b 38. 20. Our conuersation is in heauen 377. b 14. 21. God shall chaunge our vyle bodies that it may be fashioned like vnto his glorious body according to the working whereby he is able euen to subdue all thinges vnto himselfe 142. a 2. 4 6. VVee must make our requestes with thankes giuing 358. a 22 7. The peace of God passeth all vnderstanding and preserueth our harts and mindes 6â—1 a 8. 12. I haue learned to be full and to be hungrie and to abounde and to want 376. a 48. Collossians 1. 5. OVr hope is layd vp in heauen 15. Christ is the Image of the inuisible God the first borne of euery creature 17. a 24. 16. In Christ were al things made which are in heauen and which are in earth thinges visible and inuisible whether they be thrones or dominions or Principallities or powers All thinges I say were created by him and for him 16. b 39 17. a 35. 81. a 38. 20. The good pleasure of the father was too reconcile by him all thinges to himselfe to set at peace through the bloud of his crosse both the thinges in earth and the thinges in heauen 81. b 3â— 28. VVe preach Christ admonishing euery man and teaching euery man in al wisedome that we may present euery man perfect in Christ Iesus 87 b 16. 2. 3. All the treasures of wisedome and knowledge are hidde in Christ 710. a 22. 14. In putting away the hande wryting which was contrary to vs. 12. a 56. 9. In Christ dwelleth all the fulnesse of the Godhead bodely 370. a 6 17. VVhich are but a shadow of thinges to come but the bodie is in Christ 3. 1. 5. If ye be risen with christ seeke those thinges which are aboue mortifye your members which are on the earth fornication vncleanes the inordinate affection euill concupiscence and couetousnesse which is Idolatrie 742. b 35. 3. VVee are deade and our life is hid with Christ 60. b 17. 164. a 18. 164. b 22. 278 a 47. 3â—0 b 28. 443. a 43. b 45. a 36. 4. VVhen Christ which is our life shall appeare then shall wee appeare with him in glory 164. a 16. 164. b 25. 15. The peace of God must rule in our hartes 259. b 15. 17. VVhat soeuer ye shall doe in word or deede doe all in the name of our Lord Iesus giuing thankes to God by him â— b 2. 19. Husbandes loue your wiues and be not bitter vnto them 8. b 21 4. 6. Let your speach be gracious alwayes and poudred with salt that ye may know how to aunswere euery man. 291. a 50. 1. Thessalonians 3. 2. VVE haue sente Timotheus our brother minister of God and our labour fellow in the gospell of Christ to stablishe you and to comfort you touching your fayth 618. b 39. 4. 8. He therefore that dispiseth these thinges dispiseth not man but God who hath euen giuen you his holy spirite 345. a 8. 5. 3. VVhen they shall say peace and safetie then shall come vppon them sodaine destruction 305. a 40. 393. a 61. 394. a 48. 417. a 10. 518. b 10 66. b 36. 682. a 10. 5. VVee are the children of light 474. a 10. 1. â— Exhort one an other and edifie one an other euen as yee doe 70. a 17. 293. a 6. 17. Pray continually 358. a 2â— 2. Thessalonians â— 5. OVr afflictions are a token of the iust iudgement of God. 361. a 50. 6. It is a righteous thing with God to recompence tribulation too them that trouble you 71. b 49. 182. a 5. 341. b 30. 7. And to you which are troubled reste with vs in that day when the Lord shall shew himselfe from heauen 71. b 46. 137. b 40. 341. b 30. 2. 8. The wicked man shall bee reuealed whom the Lord shall consume vvith the spirite of his mouth and shall abolishe with the brightnesse of his comming 276. a 26. 311. b 23. 9. 10. The comming of the vvicked man is by the working of Satan with al power signes lying woÌ„ders and in al deceiuablenes among them that perish because they receiued not the loue of the truth 19. a 24 24. b 5. 241. b 23. 11. Therefore God shall sende them stronge delusion that they should beleeue lyes 24. b 5. 3. 13. Be not wearie in well doing 587. b 25. 1. Timothee 1. 16. FOr this cause vvas I receiued to mercy that Iesus Christ should first shew on me al long suffering 278. a 18. 2. 4. God vvill that all men shal be saued 7. b 40. 3. 8. Hauing the misterie of the fayth in pure conscience 461. a 13. 4. 5. Euery creature is sanctified by the woord of God and prayer 9. b 26. 3. Godlinesse hath promis not onely of euerlasting life but of lyfe present 72. b 58 568. a 36. 51. 21. I charge thee before the Lord and the elect Angels 298. b 22 21. Drinke no longer water but vse a little vvine for thy stomaks sake 617. a 5. 6. 16. God onely hath immortality 8. 1 a 3. 141. a 49. 151. a 35. 733. b 54. 17. 88. 19. Charge them that are rich in this worlde that they be not hye minded and that they trust not in vncertain riches but in the liuing god which hath giueÌ„ vs aboundaÌ„tly all things to enioy That they doe good and be rich in good woorkes and readie to distribute and communicate laying vp for themselues in store a good foundation against the time to come that they may obtaine eternall life 6. b 17. 34. b 14. 386. b 61. 593 a 52. 2. Timothee 2. 5. IF any man striue for a maistry he is not crovvned except he striue as he ought to doe 279. b 53. 22. Flee from the lusts of youth 617. a 1. 3. 13. The euell men and deceiuers shall vvaxe vvorse
trueth now adayes 713. b 21. Comfort and Comforting The true and vpright Comforting 69. b 52. 70. a 23. Tvvo things requisit in Comforting that is too say Compassion and Comfort 49. a 7. The chiefest Comfort and relief that can be giuen to the Afflicted 50. b 2. None can CoÌ„fort Counsell or teach others wel but such as first are acquainted vvith their ovvne infirmities 630. b 7. The Crosse of Christ and his resurrection are our Comforts 819. b 8. They that will Comfort the afflicted and sorrowfull must bee pitifull them selues and not churlishe or vnkinde 332. b 56. How we ought to Comfort our selues out of the Scriptures vvhen we be afflicted 333. a 32. Hovve necessarie Gods Comforts are 297. a 8. The true meane of Comforting and gladding others or ourselues 6â—0 a 32 651. a b. All men are not to be Comforted after one fashion 318. a 7. Commaundements The CoÌ„maundements of God are in separable and do al of them make but one rightuousnesse 685. b 23. 686. a 46. Looke more in Counsel and in Lawe and in Gods word Compassion Hovve farre Compassion extendeth 124. a 44. VVee ought to haue Compassion of the afflicted 124. a 27. He that hath no Compassion of the afflicted hath no feare of god 124 b 2. If vve will haue God mercifull to vs we must haue Compassion of our neighbours 328. b 9. Looke more in Almes Mercie and pitie Of Condemnation and Condemning Two sortes of healthfull Condemnation 814. b 10. VVee should rather Condemne our selues than other men 87. b 58. The diuers sortes of Condemnation vvhich God pronounceth vpon men 814. b 6. VVe must learne to Condemne our selues 573. a 5. God should find alvvays in vs wherfore too Condemne vs if hee bare not with vs of his infinite goodnesse 565. b 3. Confession Confessing The Confession vvhich the scripture requireth of vs in respect of men 602. a 23. The true manner of Confessing our faultes 602. a 20. 603. a b 809. a 1. He that doth coÌ„trarie to that which Confesseth is double condemnable 552. a 14. The two causes why God will haue vs to confesse our owne giltinesse and too acknovvledge his goodnesse before men 656. a 40. The former Confessions of other meÌ„ in olde time doe serue for our instruction and comfort 656. b 3. Conscience A good Conscience holdeth vs alwayes in stedfastnesse 131. a 47. A Conscience pressed vvith Gods iudgement is alvvayes troubled in an agonie 139. a 13. Constancie Constancie is persisting in goodnesse and in eschuing of euill 20. b 1. 10 Constancie commended 41. a 13. Consuming God can Consume vs without any inferior meanes 728. b 15. Gods working in Consuming nations without any apparant plague in the place where they dvvell 728 a 31. Of Contempt If any man be brought to ConteÌ„pt let vs consider that as much might befall to vs. 557. a 49. Of Corruption The Corruption of mans nature is the cause of Gods rigor 105. b 44. Our Corruptions are a bottomelesse pit 79. a 40. VVhence our Corruption commeth 300. b 10. Of the Corruption of mans nature by originall sinne 274. a 10. Of Couetousnesse Couetousnesse in all men generally 33. b 16. Couetousnesse is Idolatrie 591. a 40 Counsell VVhen God bereeueth men of their wit and discretion they can neuer receiue any good Counsell 312. a 46. The Papisticaâ—â— difference betweene a Counsell and commaundement 597. a 19. The daunger oâ—dispising or neglecting of good Counsell or admonition 15. a 21. Countenance Looke Face Craftinesse Of Craftinesse against God and his vvord 294. a 1. Of Creation Creatures The right consideration of our Creation serueth to abate the pride of all states and degrees 302. a 44. If a man knevve the end of his Creation hee would alwayes be desirous to profit in knovvledge 551. a 5. VVee could not rule the least liuing Creature on earth if God giue vs not povver ouer it 782. a 12. Gods goodnesse in submitting and imploying his Creatures too our vse and seruice 745. a 1. God sheweth hmiselfe so manifestly in his Creatures as hee leaueth vs vtterly without excuse of ignoraÌ„ce if we honor him not 235. a 16. b. The increase and multiplying of all liuing Creatures come of Gods only prouidence 778. a 1. All Gods Creatures are mirrors and Images of his povver wisedome rightuousnesse and prouidence 786. a 44. 787. a b. 801. a b 802. a b. 803 a b. 804. a b. 805. a b. Al Gods Creatures as wel sencelesse as hauing sence doe teach vs our obedience and subiection vntoo God. 745. b 53. 746. b 50. 778. a 48. 779. a b. 780. a b. 781. a b. 782. a b. 783. a b. 784. a b. 785. a b. 786. a b. 802. a 55. 803 a b. 804. a b. Al the Creatures of God owe seruice too his children by right of their inheritance 766. b 19 Cunningnesse Cunningnesse to ouerthrovv a good matter is a hatefull vice before God. 132. b 59. Of Curiositie The vayne Curiositie of men in searching Gods secrets 60. b 42. 772. a 59. God will not feede our fond Curiositie 525. b 1. Of Cursing VVhat it is too Curse God. 15. b. 30. 42. 53. 35. a 37. How horrible a thing it is too curse God. 15. b. 30. The Curse of God is alvvayes vpon the vvicked in what prosperitie so euer they be 514. b 44. How men Curse God to his face 22. a 58. VVee may Curse the vvicked and what is ment by Cursing 88. b 10. 89. a 26. D. Of Dalying It is not for vs too Dally with God. 310. a 9. To Dally vvith Gods vvord and raise vnprofitable questions and vaine disputations in the handling ther of is highe treason against God. 291. b 35. Damnation Our Damnation shall be the greater if we amend not at Gods warning and chastizementes 721. a 49. 722. b 13. Darknesse The kingdome of Darkenesse 196. a 23. Dauid Dauids numbring of the people 24. b 58. Dauid was a frayle man. 28. a 57. Dauid ouershootes himself through prosperitie 30. a 54. Dauids aduoutrie punished 37. b. 15. Dauid a paterne of patience to al meÌ„ of honor 554. b 22. Dauncing Dauncing is a cursed mirth 408. a 7 Day Our Day is sufficieÌ„t too make vs inexcusable 156. b 9. VVhich are called the Dayes of the Lord. 466. b 51. Deceiptes Deceiptes are worse than open violence 574. b 51. Defence How needfull Gods defence is for vs 22. b 24. 30. b 55. VVe neede not be afrayd so long as we be vnder the Defence and tuition of God. 805. a 7. How needfull it is for vs to be Defended of God. 30. b 58. Hovve farre we may Defend our selselues 98. a 3. Gods Defending and protecting of vs is a corzie to Sathan and al the wicked 19. b 32. Gods Defence and protection doe imbolden incourage strengthen vphold and vvarrant the godly against all temptations perils and assaults 19. b 35. God vvill Defend vs no lesse than he did the
wee bee created and wherefore we liue Therfore if we be desirous to haue our life allowable before God wee must alwayes ame at this marke namely that hee be blissed and glorified by vs and that we haue such a burning zeale and affection to serue to his glorie as we may assure our selues that it is an intollerable yea euen a most horrible thing in all respects that his name shoulde bee blasphemed and as it were cursed through vs that is to say that we should cause his glory to be as it were defaced specially sithe he hath put his image in vs to the ende it should shine forth in vs To the intent therefore that we ouershoote not our selues as many do who liue not but to blaspheme God that is to say to bee accursed of him bycause his name is blasphemed by them let vs beare in mynde that suche people are as monsters made against kynde Neuerthelesse let vs pray God to giue vs the grace to know why he hath set vs in the world whiche is to the ende wee should magnifie him wayting for that most happie daye wherein he shall gather vs vp wholly to himselfe when wee haue liued in suche wise in this world as we haue not sought to bee gouerned otherwise than by him submitting oure selues vnto him in all respectes and all caces But let vs cast downe our selues before the face of our good God with acknowledgement of our sinnes praying him of his goodnesse to make vs fele better what we haue done specially in such sort as we may com to present our selues vnto him without desire of any thing saue onely to finde him mercifull for our Lord Iesus Christes sake And for asmuch as we know we be beset with so great infirmities as we finde in our selues and that he is the only Phisition that can heale vs let vs pray him to purge vs more more vntill he haue brought vs to the perfection for the which we long continually And so set vs all say Almightie God our heauenly father we acknowledge in ourselues and we confesse as truth is c. The fourth Sermon vpon the first Chapter 6. It came to passe one day that the sonnes of God came to appeare before the Lorde and Satan also came amongst them 7. And the Lord sayde to Satan vvhence commest thou Satan ansvvering sayde vnto the Lorde from vvalking about and from hunting vpon the earth 8. And the Lord sayde vnto Satan hast thou taken heede of my seruant Iob vvho hath not his matche vpon earth a sounde and vpright man and fearing God and vvithdravving himselfe from euill WE haue seene by the premisses what the life and conuersation of Iob was among men and now is shewed in what wise God disposed of him to the ende we might knowe that while we liue heere belowe wee be not gouerned by fortune but God hath an eye vpon vs and ful authoritie ouer vs as good reason is he shuld haue seing that we be his creatures For anon after we shal see howe it pleased God to afflict Iob wherein the chiefe thing that is principally touched is that God hath the direction of the world and that there is not any thing done which is not disposed by him To expresse this the Scripture vseth a fashion agreeable to our rudenesse For we be so weake as we can neuer cōprehend Gods maiestie in the ful highnesse therof nor possibly attain vnto it Therfore it behoueth God to come down to be comprehended of vs that is to wit that he shew not himselfe in his glory which is infinite but according to the smal capacitie that he seeth in vs wherevnto he applyeth himself To be short we shall neuer knowe God as he is but we shall know him in such measure as it shall please him to manifest himself vnto vs that is to wit according to that which he knoweth to bee profitable for our saluatiō And the maner of speach which wee see here when it is sayd that the Angels appeared before God as it were on a solemne high day is borowed of the Kings of this world which kepe their estates Assyses Certaine it is as the scripture sheweth in many places that the Angels are euermore before God notwithstanding that they execute his commaundemēts according as it is sayd that they pitch their tents round about vs to gard vs and that God hath appointed them to guide vs to the end we should be as it were vnder their protection Also it is sayd that they execute his wrath vengeance vpon the wicked But yet for all this the Angels being spirits are not hindered to serue God and to obey him nor to execute his iudgement here below albeit that they be all the while cōtinually in his presence And therefore when our Lorde Iesus Christ saith that the Angels which haue the keeping of litle infants do cōtinually see and behold the face of his father thereby it is giuen vs to vnderstand that although the Angels assist vs that we feele their vertue in maintaining vs yet notwithstanding they ioy still all the whyle in the glory of God and are not separated from him And therefore wheras it is sayd in this text that they appeared it is not ment that when God sendeth them forth they bee separated from his Maiestie and depriued of the heauenly life during the time that they are in their voyage but for asmuch as we be rude grosse the Scripture ment to likē God to earthly Princes to the end that by a more homely familiar maner we might know how the Angels do not any thing of their owne proper mouing but that it is God which cōmaūdeth them who hath all dominion ouer thē and they come to yeelde him account and nothing is hid frō him in so much as the Angels haue not any proper or peculiar authoritie in themselues and that although they be called Powers Principalities and Vertues it is not for that God hath resigned his own office vnto them it is not for that he hath despoyled himself of his own power it is not for that he himself abideth ydle in heauen but it is for that the Angels are instruments of his power to the end it should be spread out ouerall VVe see then what we haue to gather of this text that is to wit that God worketh in suche wise by meane of his Angels in the gouerning of worldly matters that all of thē come to accoūt afore him in such sort as nothing can escape him And furthermore whereas it is sayd That Satan also came among the Angels it is not for that he wound himselfe in thither as some haue vnderstood it that he crowded himself into the cōpanie to make himselfe a good page But contrariwise the holy Ghostment to do vs to vnderstand that not only the Angels of Heauen which obey God willingly and are wholy inclyned giuen that way do yeelde account vnto him but also the
that wee will seeme too doe so but the deede it selfe sheweth that it is so neuertherlesse VVee haue an eye to euerye blowe saying Howe commes this to passe But of what mynde is this spoken Euen of a venemous heart As if a man should saye This matter shoulde haue gone otherwyse I see no reason why it should be 〈◊〉 and so in the meane whyle God is condemned among vs Beholde howe menne rushe without theyr boundes And what do they in it It is all one as if they shoulde accuse God to bee either a t 〈…〉 nt or a brainlesse person that seeketh nothing but to bring 〈…〉 to confusion Lo what horrible blasphemie there followeth euery blast of mens mouths and yet there be very few that consider it But yet it is so great a mater as it hath pleased the holy ghost to teach vs that if we mynd to giue glorie vnto God and to blisse his name as becommeth vs we muste be fully persuaded that God doeth not anye thing without reason So then let vs not charge him nother with crueltie nor with ignoraunce as though hee did things of spyte or at randon but let vs acknowledge that in all poynts and in all respects he procedeth with wonderfull iustice exceeding great goodnesse and infinite wisedome so as there is nothing but vpryghtnesse and equitie in all his doings And true it is that here remayneth one point more to debate that is to wit howe Iob acknowledged GOD to bee the taker awaye of the things that he was spoyled of by the theeues whiche seemeth a very strange thing vnto vs But for as much as this time will not serue to declare it nowe wee will reserue it till to morrow It shall suffice to shew you that if wee bee afflicted wee muste not thinke it happeneth withoute reason but rather that God hath iust cause to do it And therefore when wee be troubled and greeued we must haue recourse vnto him and praye him to graunt vs the grace to know that nothing befalleth vs in this worlde but by his ordinance yea and to be assured that he disposeth things in such wise as all turne continually to our welfare And when wee haue this maner of knowledge it will make vs to beare paciently the afflictions that hee sendeth vpon vs Also it will serue to humble vs before him and that when he hath made vs to tast of his fatherly goodnesse we shall desire nothing but to gloryfye him by all meanes as well in aduersitie as in prosperitie Now let vs fall downe before the presence of our good God with acknowledgement of our faults praying hym so to brydle vs as we may not ouershoote oure selues in our vayne imaginations but rather that we knowing how all our benefit and welfare lyeth in him may come to him too seeke it resting oure selues wholly vpon his mercie That when he hath once made vs to tast of it wee may be so fully persuaded of his loue whiche he beareth vs that although hee cause vs to walke in many troubles and aduersities in this worlde yet wee maye neuer ceasse too cleaue faste too hym continually nor too walke in feare and obedience vntoo hym vntill hee haue rid vs out of this mortall bodye and oute of this imprysonment and bondage of sinne wherein wee bee too gather vs vp intoo his heauenly glory where we shal haue no let but that we maye reioyce in our God as partakers of his glory and of his goodes That he will graunt this grace not onely to vs but also c. The eight Sermon which is the first vpon the second Chapter This Sermon contayneth the ende of the former Chapter The Lord hath giuen and the Lord hath taken away c. and also that which followeth in the second Chapter 1 IT befell on a day that the children of God presented themselues before the Lord ▪ among whom came Satan also to present himselfe to the Lord. 2 And the Lorde sayde too Satan from vvhence commest thou Satan aunsvvered the Lorde and sayde from going about and from vvalking vpon the earth 3 And the Lorde sayde too Satan haste thou taken heede of my seruaunt Iob vvho hathe not his matche vpon earth a sounde and vpright man fearing God and vvithdravving himselfe from euill and vvhich keepeth still his soundnesse Hast not thou sought mee to the ende I should haue destroyed him vvithout cause 4 And Satan ansvvered the Lord A man vvill giue skin for skin and al that he hath to saue his life 5 But novve lay thy hande vpon him and punishe him in his fleshe and thou shalte see if hee vvill not cursse thee to thy face 6 And the Lord sayde to Satan Beholde he is in thy hande But spare his soule I Haue declared heretofore howe the Diuell beeing Gods mortall enemie as hee is in deede is fayne for all that to yeelde obedience to his maker to whome he is subiect not that he doth it willingly but by force In so muche that although the diuell be so sore inraged as he is to anoy and destroye the whole world yet notwithstanding whatsoeuer he attempteth or whatsoeuer he can deuise and practise he is able to bring nothing to passe without the will of god And like as Satan is hild in awe so also are the wicked men of the world True it is that they passe their bounds as far as they can and they bear themselues in hand that they can withstand God and there wanteth no good will in them to do it But yet in the meane while God accomplisheth his own will by thē so that they be as tooles wherwith he worketh and serueth his own purpose And this poynt is very well vttered to vs in the confession that Iob maketh when he saith that God who had giuen him the goods that ▪ he possessed had also taken them away from him For it is certain that Satan was the doer of al both in raysing the horrible tēpest and in spoyling Iob of his substance in killing of his children VVherfore is it then that he imputeth these things vnto God Specially seeing wee haue seene heeretofore that theeues and robbers spoyled him of hys goodes is it meete that God should bee vttered as the authour of such theeuing and robberie It should seeme that we ment to wrap him in the sinnes of men for we cannot excuse them that came to inuade the goods and cattell of Iob. VVe see here the theeues whom we may condemne and yet notwithstanding Iob sayeth not It is Satan that hath so wholly spoyled mee or they bee the theeues that haue robbed me but he sayth it is God that hath done it Doth Iob blaspheme God in saying so No. For God alloweth his saying as we haue seene alreadie that he charged not god with any vnreasonable dealing He hath confessed that God is rightuous and full of equitie and hath gloryfyed him as meete was and yet neuerthelesse he saith flatly here how God was the dooer
length And let vs pray to thys good God that it may please him to haue alwayes regard of our infirmities whensoeuer hee shall afflict vs and that forasmuch as it is good reason that we should be inured vnto pacience so long as we be in thys worlde although wee bee forced too passe through many thornes and diuers hartgreeues and vexations of mind yet neuerthelesse our good God will so arme vs with his strength as wee may not quayle And that forasmuche as our life is a corruptible and ruinous caban he will holde vs vp in our feeblenesse euen vnto the ende and vntill suche time as hee haue ridde vs quite and cleane of the infirmities of our fleshe and that therewithall wee also hauing our recourse vntoo the fatherly goodnesse whych he vseth towards vs may be succoured by him in all our necessities not doubting at all but hee will bring vs to the saluation which he hath promised vs assuring our selues that if we persist in his obeysance we shall neuer be disappoynted and that if wee sticke vntoo his promises he will neuer fayle to haue his hande stretched out ouer vs to succour vs That it may please him to graunt thys grace not only to vs but also to al people and nations of the earth c. The tenth Sermon which is the third vpon the second Chapter This Sermon conteyneth the rest of the exposition of the tenth verse afore and afterward the verses following 11. And three of Iobs friendes hauing heard of all the aduersities that had happened vnto him that is to vvitte Eliphas the Themanite Baldad the Suhite and Zophar the Maamathite came from the place vvhere they dvvelt for they agreed to come to haue compassiō of him and to comfort hym 12. And vvhen they lift vp their eyes a farre off they knevv him not and then they lifted vp theyr voyce and vvept and rent their clothes and cast dust vpon their heads tovvarde heauen 13. And satedovvneby him vpon the ground by the space of seuen dayes and seuen nightes in suche vviseas none of them spake one vvorde for they savve that his greefe vvas greatly encreased YEsterday I declared in effect what Iob meant by thys sentence VVe haue receyued good at the Lordes hande and why receyue wee not euill also It serueth too shewe how men are toto vnthankfull if they acknowledge not themselues so greatly bounde vnto God for the number of benefites whych they haue receyued at his hand as they ought not to refuse any maner of afflictions when he listeth too exercise them there with But there are that vnderstande it otherwise as though that by these wordes VVee receyue good at the Lordes hande Iob hoped that yet in time too come God would be the same towardes him agayne that he had felt him to be heretofore And so it seemeth too them that Iob meant to comfort his wife and himselfe by saying Thys myserie shall not continue for euer although God punish vs he meaneth not to continue it too the vttermost for in the end he will haue pitie vpon those that are so distressed But the naturall meaning is that which I haue set downe already ▪ that is to witte that Iob calling to remembrance the good that hee had receyued at Gods hande helde him selfe so beholden vnto hym as he thought him selfe bounde to abide all aduersities paciently And heerevpon wee may gather a good and profitable doctrine that is to wit that as oft and as long as aduersities oppresse vs wee must acknowledge that God hath shewed hym selfe so good a father to vs in so many sortes as it becommeth vs not to thinke it straunge if hee chastize vs at times nor be prouoked moued to grudge against him for the same And heerewithall it is certayne that Iob coulde not haue bene comforted except hee had applyed Gods former benefites too the tyme to come For if wee consider but onely howe God hath bene good to vs in tyme past and that wee shall haue no more too what purpose were that for we could not be paciente as hath bene sayde alreadye VVe must bee well assured of the goodnesse and loue of God and we must truste continually to hys grace not doubting at all but that hee wil proceede too loue vs still notwithstanding that he deale roughly with vs Iob then calleth to minde the benefites that hee had receyued heeretofore at Gods hande in suche wise as hee maketh this conclusion namely that God had not changed nother his purpose nor his nature nor ceassed to continue good and righteous notwithstanding that he had afflicted hym VVhen we haue this consideration with vs wee see wherewith to assuage our sorowes True it is that the aduersities that go againste our nature are very sharpe and harde for vs to beare lyke as medicines are bitter and troublesome and therefore must be somewhat sweetned that they may be the easlyer receyued God also gyueth vs wherewith too season oure sorrowes too the intente wee shoulde not bee ouer sorrowfull Heere wee see a principall poynt namely that although God seeme to be bent againste vs yet considering how we haue found him so good and that hee hathe made vs to feele his loue after so many sorts wee shoulde not doubt but he will continue the same euen to the end For thys cause it is sayde that in all these thynges Iob offended not with his lippes And wee muste not vnderstande heere that Iob was an hypocrite to glorifye God with hys mouth and yet had a mind or heart to the contrarye VVhere fore then is it sayde that hee sinned not with hys lippes It is to shewe that hee had a wonderfull stay of hym selfe True it is that sometymes although wee conceyue euill imaginations yet wee holde them in so as no euill wordes escape vs As howe A man is tempted too bee offended with God and many imaginations runne in his head in so muche that hee woulde fayne lifte vp him selfe willingly agaynst God yea and euen conceyueth blasphemies But heerevppon he bridleth and rebuketh him selfe thus wretched creature what meanest thou VVee see then that in the middest of our temptatiōs God gyueth vs the grace to resist them so as wee come not too the extremitie to blaspheme hym openlye Not that we bee not blame worthy in the meane whyle for conceyuing suche thoughtes or that we ought not too condemne our selues for so doing before God but it appeareth well that the holye Ghoste hathe wroughte in vs when wee haue not consented too suche temptations nor had any liking of them And a man may well take thys sentence in thys sense namely that Iob offended not with hys lippes that is to say that hee came not too extremitie but that although hee were sore prouoked too euill yet hee resisted so as the euill ouercame him not but hee maynteyned hys battell stedfastly Notwithstanding when wee haue considered all things throughly there is no doubte but that Iob is set
heauinesse in him Saue onely that as I haue sayde alreadie his sorrowing was moderated as was conuenient and was not wicked nor sinfull of it selfe But all our passions are wicked bycause they bee wrapped in some sturdinesse agaynst God or in some dystrust or in some other outrage of the flesh If God send vs any good it is not euill don of vs to be glad of it and specially wee cannot yeeld him thankes but we must haue our harts at libertie too feele the good lucke that hee hathe sente vs But what Menne are alwayes so full of vanitie as they can neuer make themselues merry without offending of god As for example if God sende them ryches there goeth I wote not what a vaynglorye medled with them I cannot tell howe Or at leastwyse they call not vppon God with suche feruentnesse as they were woont to doo but become verye lazie and giue them selues ouer too that whiche they haue in hande Too bee short as fast as men purpose too make themselues merrie or too bee sad there will euermore bee some excesse and hardlye can they holde themselues from offending God bicause they haue not suche staye of themselues as were requisite but let themselues runne at randon And specially if the aduersitie bee great menne shall verie hardly scape too forgette themselues and too bee caried awaye according as it befalleth heere vntoo Iob when hee sayeth hee woulde fayne that his byrthdaye were quite wyped out of the yeare But did hee himselfe dispose the dayes of the yeare that hee shoulde desyre too chaunge Gods ordinaunce when our Lorde sheweth vs the modestie which wee ought too keepe in making of othes he sayth yee are not able too make one of the heares of youre heade whyte when it is blacke or blacke when it is white and howe sweare you then by your heade But here Iob passeth somewhat further For hee woulde plucke the starres out of the skie hee would set the whole worlde on fyre to burne vp the earth and he woulde haue the clowdes and the windes and all things else to mingle themselues togither at his desire Hereby wee see that when men are much pinched wyth aduersitie they ouershoote themselues in suche wyse as there remayneth no more modestie or any thing else in them but outrage Sith wee see this in Iob it behoueth vs to stande the more vppon our garde and to bee well aduised that our sorrowing in our afflictions bee after such a sort as in the meane whyle God be blissed in all that hee doth that wee prouoke him not to displeasnre no not euen by vnaduisednesse for it is certaine that Iob ment not too displease God willingly neyther was it his intent too dooe agaynst Gods minde but this befell him through vnaduisednesse For our passions are blinde wee haue no witte too discerne we wander without keeping eyther waye or pathe In so muche then as wee knowe our affections too bee so outrageous we haue so much the more neede too pray God too rule them for vs But by the way if wee compare Iob wyth those that blaspheme God with open mouth I pray you howe woorthie are suche men too bee condemned For Iob hauing serued God all the tyme of his lyfe is neuerthelesse set here as it were vppon a scaffolde by the spirite of God too the ende men might by him perceyue theyr owne wretchednesse and humble themselues and vnderstande that when the grace of God fayleth them they are in a forewardenesse too cast themselues into hell if they bee not hilde backe Seeing that Gods will was to exercyse Iob in suche sorte as too set him oute for a gazing stocke and too make him serue for an example and learning vntoo others what shall become of those that blaspheme God yea euen without cause For there are some that if any heart griefe happen to them so as they be troubled or if a man doo but styrre their choler yee shall see them teare Gods name a peeces and they thinke that it ought too serue them for excuse if they can say why then did he chafe mee If a man happen too doo them a little displeasure or if a flie chaunce to crosse before their eyes Iesus Christe and his death and his bloud and his fleshe and all that euer hee hath shall bee torne all too peeces As who woulde say that our Lorde Iesus Christ had taken mans flesh vppon him to bee made a Rayling stocke at those monsters handes which are not woorthie to liue vpon the earth And yet notwithstanding they will take it for theyr excuse too saye suche a man did anger mee Thou supposest that thou bendest thy selfe agaynst man and yet notwithstanding when thou bendest thee agaynst hym that hathe grieued thee the cace is so that God is offended by it But when they come too aduaunce themselues in that wise agaynst God seeme they not Monsters contrarie too nature Therefore lette vs take heede that wee so brydle our affections as Gods name bee not blasphemed by vs whereas it ought too bee praysed and blissed Marke this for one speciall poynt Furthermore wee see that in blaspheming of God men haue a certaine naturall Rhetorike and are so cunning in the art as there is no lacke in them God hathe giuen vs speache to the intent wee shoulde confesse him too bee good righteous and full of equitie in all respectes and caces and too the ende that in all oure talke our indeuer shoulde bee too speake of hym with all reuerence But when it commeth too the poynt that God shoulde bee honoured aboue all thinges wee speake so fayntlye of him that scarcely can a man wring a little woorde out of vs that shall bee well set But if men will go too blaspheming then yee shall see them as eloquent as may bee deuysed and there is not the man that maye not seeme too haue beene at schoole too learne fine Rhetorike Euen so is it here Iob did it not of set purpose as I haue sayde afore for he withhilde himselfe as muche as he was able and hee fought agaynst the temptation And yet notwithstanding we see howe his owne nature caried him awaye in suche wyse as hee coulde not holde hymselfe from this kinde of Rhetorike whiche is too too flowing For wheretoo else serueth his setting downe of so manye fashions of speache whiche hee heapeth vppe as it were intoo a little pyle For so muche then as wee see suche a vyce rooted in menne what haue wee too doo VVee muste pray God too open oure mouth and too giue vs the grace that all our woordes may tende too his honour And moreouer that he will restraine vs after suche a sorte as wee maye take good heede that wee speake not vntowardly and at aduenture when occasion is giuen to talke of his iudgementes and of the good that hee hath done vs and of the corrections that hee hathe sent vs and of suche other lyke things and that wee maye
whole life and whereas they can not moue the tip of their tung without God do guide it yet determine they vppon this and that And what a mockerie is it They are not able to moue the tippe of their toung and yet they presume to say Behold I will do this a ten yeeres hence according also as Sainct Iames agreeth with Salomon in scorning of the sayd presumptuousnesse which is in men For so long as God letteth vs alone at our ease euery man beleeueth what hee listeth himselfe and we take our selues to bee petigoddes But assoone as God turneth his hand and beateth vs with his roddes ye shall see vs so amazed as we wote not where to become we thinke it not possible for vs euer to scape out of our miseries we looke on the one side and on the other and we see no end at all of them we bee as it were so shet vp in them that wee cannot take hold of the goodnesse and mightie power of God to succoure vs And this is the very affection that Iob sheweth vs heere which is an ouercommon disease as wee fynd well ynough by experience For there is not any thing that troubleth and tormenteth vs so much as when wee see our selues shut vp and know not what will be the ende of our miseries nor what shall become of vs in so much as being assayled on all sides we conclude with our selues that we can neuer get away without vtter oppression and ouerthrowe Haue we this sayd disease Then let vs resort to the remedie For if the disease be not cured wee must needes fall into the said excessiue passion whereof mention is made heere namely that wee shall wish for death as men in despaire and shall haue no assuagement of our miseries but only to desire God to ouerwhelme vs out of hande But the conueniente remedie of this disease is to referre our selues to Gods prouidence that hee may see brightly for vs and that sith we bee blynd and in darknesse our God may guyde vs as he knoweth is good for vs and leade vs foorth in all our enterprises Behold also wherevnto the holy scripture bringeth vs backe Ieremie sayth O Lorde I knowe that the way of man is not in his owne power neither is it in man to walke and direct his owne steppes This is as much to say as a man taketh too muche vppon him when he purposeth to dispose of his owne lyfe Let vs vnderstand then that it is Gods will to humble vs in as much as he shutteth our eyes so as wee see not what must become of vs and we know not too day what wee haue to do tomorow but God entertayneth vs by the day lyke iourneymen as men terme them after the maner of a hyreling who being waged for a daye woteth not who shall set him a worke the next morowe Behold how God will haue vs to liue to the ende we should learne to depend wholly vpon him saying True it is Lord that my life is frayle but yet thou knowest what shall betide me thou hast forseene it Lorde and therefore I put my selfe into thyne hande I haue many cares too tormente and trouble me but I discharge mee of them intoo thy lappe forasmuch as I am sure too bee safe vnder thy protection and custodie I holde my selfe contented Thus we see how it behoueth vs to deale And when we haue this sayd Prouidence of God thoroughly imprinted in our hartes so as we can depend wholly vpon it although we bee turmoyled with many troubles in this world yet we see a good foundation that will make vs to stand steadie and constant in our calling to serue God according to hys will all the dayes of our life Then let vs learne to settle our selues vpon the sayde prouidence of God and when we see things so shuffled togither in the worlde as wee know not on whych syde to turne vs we may not therefore ceasse to be apeaceable and quiet assuring our selues that God ordereth and guydeth all things in suche wise as there is nothing that can hinder the welfare of the faithfull seeing that he hath once takeÌ„ them into his protectioÌ„ Thus we see what we haue to marke in this straine Now in the ende Iob addeth that hee hath no rest and that â—e is in beauinesse before he take his repast and yet notwithstanding sayeth he I haue not behaued my selfe heeretofore as most men do I haue not settled my selfe in my prosperitie but I haue continually feared the miserie that is come vppn me Let vs marke then this complaynt of Iobs For on the one syde it sheweth that his miserie was extreme and therewithall sayeth hee what is the cause why GOD handleth me so For when God threateneth menne hee sayeth Forasmuche as thou hast made thy selfe drunken in thyne owne pleasures forasmuch as thou hast bene as it were blinded by them forasmuch as thou wart so altered when I didde thee good that thou hast not knowen mee thou maist see wherefore I intend to punish thee And God sheweth precisely that he caÌ„not away with this fleshly selfeloue which is in men For wheÌ„ they weene that they shall alwayes haue ease at will and when they shall say peace and all is safe behold a sodayn storme shall ouerthrow them which they forsaw not afore haÌ„d VVe see then how god punisheth this presumption and rashnesse that is in men who whyle they bee in prosperitie beleeue they shall dwell in it for euer and in the meane season consider not that they are in the hande of God nor thinke vpon their owne frailtie But God cannot abide that for when we be at our ease wee must referre all vnto God and therewithall prepare ourselues too bee afflicted when it shall please hym and in such maner as hee knoweth to be expedient So then for asmuche as GOD threateneth those that are blynded after that manner in their pleasures Iob beholding himselfe so sore tormented and afflicted was amazed at it bycause hee had not at any tyme sotted hymselfe in his abundance but had alwayes fore mistrusted the mischiefe that was nowe lyghted vppon him and had not borne hymselfe in hand that hee should from thencefoorth continue in the ease and prosperitie that God had set him in lyke them that thinke no more of their mortall lyfe when God hathe once aduaunced them aboue others He sayeth he had continually thought afore hand on the miseries that myght happen vnto him How then hapned it that hee was so ouertaken Although this thing cannot now be discoursed at length yet may we gather thereby in one word that in asmuch as Iob who had alwayes put himselfe in a readinesse to indure the aduersitie that God should send vnto him was ouertaken with such anguishe and so greate it standeth vs on hande to looke to haue much worse according to our deserts And if God spare vs and hold vs vp for a time let vs not therevppon conceyue
haue kept on their way in this rightnesse soundnesse can neuer be cōfounded True it is that to the worldward men may oppresse them with false slaunders and men may diffame them in suche wise as it shall seeme that they be the worst folke in the whole world according as we see the frowardnesse that reigneth nowadayes so as there is nother right nor indifferencie remayning VVe be come to the time wherof the prophet Esay cōplayneth namely that right is openly oppressed and vprightnesse and truth are chaced out of the world And besides this sayeth he although the mischeef be increased and ouerfloweth his bounds more more yet hath there not bene any man that hath vttered one word to cleere these things that are so confuzed but rather it hath seemed that euery man hath had a desyre too augment the mischeef Behold at what poynt we be But as I haue sayd heeretofore yee see it is an inestimable priuiledge that wee can hold that thing for good whyche the world hateth and that when men poynt at vs wyth their finger when they spit in our faces and when they trample all reason vnder foote Although we see all this yet notwithstanding we be not abashed so as wee shoulde inclyne too any wickednesse but doo alwayes continue fast rooted and grounded in the sayde truthe whych is myghtie ynough to maynteyne vs And so folowing that which is shewed heere let vs learne to hold vs always to the word of rightuousnesse assuring our selues that God will euermore bee on our side and that his truth will bee so myghtie that in the end it will get the vpper had True it is that forsomuchas men are fugitiue and runne on so headily the truth hath not alwayes his full scope and it will seeme erewhyles to be vtterly ouerthrowne but let vs haue pacience vntill the day of the Lord do appeare as sayeth S. Paule For that is it wherevnto he calleth them mocking at the ouerweening of suche as iudge so awkly ouerthwartly and confuzedly in charging him with those reproches But sayeth he I will wayt for the day of the Lord til God at length discouer the false slaunders wherwith I haue bin charged For whē that day sayeth he beginneth to appeare thē must ryghtfulnesse come abrode then must slaunderers bee conuicted and then must all things turne to their confusion Now if God euen in our whole lyfe graunt vs the grace too get the vpper hand of all maliciouse persones that go about to trample vs vnder foote when we shall haue walked vnfeynedly in truthe much more shall wee haue that preheminence when the cace concerneth fayth and the seruice of God the doctrine of saluation that is to wit God will giue vs such so stedfast a constancie that when the diuell shall haue bent all his force against vs he shall gayne nothing at our hāds according also as we haue a promis therof VVherof is it long then that we bee no stedfaster now adayes seeyng the troubles that are in the world whereof commeth it that wee see so many men giue themselues too naughtinesse Euen bicause they haue not this said rightnesse and bycause they bee not fensed against the manifold assaults whiche Satan bendeth agaynst them Verely there are some of a good minde if a man warne them they receyue chastizement quietly if no man trouble them it is well they will hurt no man neyther will they gyue any cause of offence But if they once see that iniquitie hath full scope and that if a man meene too liue simplely and vprightly hee shall bee pricked on the one syde and punched on the other then he starteth asyde and boweth wyth al wyndes And whereof commeth such inconstancie It is bycause they haue not the rightnesse that is spoken of heere well rooted in their harts Behold I say what is the cause why wee see so many wauering men who are not sure of the truthe of the Gospell insomuch that they be but as wethercockes that turne wyth euery wynd or as reedes that bow euery way And why is that Euen bycause they neuer knew the power of Gods woord and his truthe For it is certayne that the truth is so strong as the diuell may well assayle vs and woorke vs all the trouble that he can deuise but yet howsoeuer the world go wee shall holde our owne and wee shall abide stedfast in our state VVhat is too bee done then Let vs pray God to make vs feele the power of his word whereof mention is made here that is to wit how it is an inuincible fortresse that we may knowe the same by experience and in very deede wee be too blame if wee doo it not And let vs not say as many ignorant persons saye I knowe not on what syde to turne me for I see contrarieties in mennes opinions one sayes this and another sayes that True it is that there are dyuers opinions but so must our fayth be tried and God suffereth it according also as Sainct Paule sayeth that there must be heresies to the intent that such as are of God may be knowne by hauing this the constancie of cleauing continually vnto Gods truth neuer to be turned from the same Then if it be alledged that there are many incounters and disputations it is true but is that as muche to say as oure faith must therefore bee shaken for wherein shall the stedfastnesse of this ryghtnesse shewe it selfe that is too say how shall a man knowe that the truthe is so strong or where shall the power thereof shewe it selfe but in vs Like as in verye deede when it is sayde that Goddes woord indureth for euer it is not ment that it is alwayes but in heauen only but that it is also in the harts of the faythfull according as sainct Peter sheweth vs that although wee bee tossed with many stormes and tempests in this world yet shall our fayth neuer be shaken downe So then it is certayne that Gods truthe is myghtye ynough too withstand all assaultes according as it is sayde the victory that ouercommeth the world is this namely euen your faythe as Sainct Iohn sayes in his canonicall epistle And so are wee desyrous too profite well in the Gospell and in the schoole of God Then let vs learne not only too take and too followe that whiche is good but also too answer therevnto in such wise as wee maye protest I will doo such a thing not only bycause I hope too bring it too passe but also bycause God wyll gyue mee strength too withstande the temptations whych the diuell shall prepare against mee so as I shall neuer fayle whatsoeuer betyde And where as it is sayd whiche is the faultfinder among you that can find fault with any thing it is too shewe that the enemies of God may well practyze and well vse craftie conueyances and naughtinesse but they shall neuer obteyne too suppresse the truthe Not that they shall not streyne themselues
Therefore whensoeuer it shall seeme that we be vtterly forlorn let vs not therfore ceasse to call vpon our God hoping not only that he wil in the ende turne all our troubles into ioy and glory but also that he will continue his goodnesse towardes vs vntill he make vs feele it in all perfectnesse But let vs caste oure selues downe before the face of our good God with acknowledgement of oure faultes praying him to humble vs in suche wise that being ashamed in our selues we may be sory and giue him the glory that is due vnto him and yet notwithstanding that in the meane while wee may not ceasse to returne towards him seeing hee allureth vs so familiarly beeing sure that hee will receyue vs at all times and that we may knowe which is the way whereby he will leade vs thither that is to say our Lord Iesus Christ so that after we haue once knowne howe there is nothing in vs but a bottomlesse gulfe of all confusion we may neuerthelesse continue in stedfast trust that we shall be acceptable to this our good God seeing we be clothed with the rightuousnesse of his onely sonne and that oure sinnes bee blotted out by the merit of his death and passion and by the purenesse of the obedience whiche he hath yeelded vnto him That it may please him to graunt this grace c. The .xxix. Sermon which is the thirde vpon the seuenth Chapter This Sermon conteyneth the rest of the exposition of the xv verse and then as followeth 16 I am vvery I shall not liue alvvayes take thy selfe avvay from mee for my dayes are nothing 17 VVhat is man that thou so magnifiest him and that thou hast care of him 18 Thou visitest him in the morning thou hast an eye vpon him euery minute 19 Hovve long will it bee ere thou lette mee alone Thou wilt gyue mee tyme too svvallovve my spittle 20 I haue sinned vvhat shall I doe to thee O thou keeper of men vvhy hast thou set mee ouer against thee to bee a burthen to my selfe 21 VVhy doest thou not take avvay my sinne vvhy doest thou not pardon mine iniquities for I shall be layde in the dust and if thou seeke me in the morning I shall be no more HEre Iob goeth forward still with the matter I touched yesterday that is to say with his lothing of his life not that he sayth he resteth resolutely vpō that poynt as though hee tasted not Gods goodnesse awhit to cōfort himselfe withal but he considereth what this lyfe is so long as God holdeth him in such rigour And therevpon he cōcludeth that it were muche better if God would kill him yea after what sort so euer it were for I haue sayde alreadie that when men looke no further than too theyr present state they may bee tempted to suche a misliking of it as they shall be vtterly dismayde by reason of theyr exceeding miserie and specially it seemeth that God is minded too execute a singular rigour towardes his faithfull and that he handleth them in suche wise as they be more afflicted than the wicked Then maye wee bee caryed away with a hopelesnesse so as wee shall bee wearie of our lyfe and had leuer too bee deade There is nothing that comforteth vs but our knowing that euen in the middes of our sorowes we be still beloued of God that in the end he will haue pitie of vs giue vs saluation lyfe by meanes of our Lord Iesus Christ VVithout this it is certaine that our life will be weerisome bring nothing but lothsomnesse yea euen to repyning againste god Let vs marke then that Iob ment not here to expresse what affection he had but only that God had hilde him vp And that is the cause why he now addeth That he is weery that hee shall not liue euer and that his dayes are but vanitie and therefore hee woulde haue God too go away from him as if hee should say Alas Lorde wherefore persecutest thou mee Thou seest heere a poore soule that can indure no more except thou haue consideration of him and as for his life it is nothing it is but vanitie VVherfore then doost thou not get thee away from mee This is according too that which we haue seene alreadie that is to witte that God ought not to vtter his full force against mortall transitorie men bicause they bee not rockes nor yet so boysteous beasts that he should be fayne to inforce himselfe so muche against them Iob therefore confirmeth still the same matter as a man that is in anguishe cannot make an ende of his gronings And hauing sayde so he addeth VVhat is man that thou so magnifyest him VVhat is hee that thou visitest him a Morninges that thou settest thy harte vpon him and hast so greate care of him Some expound this sentence VVhat is man that thou makest so muche of him as thoughe Iob ment heere as it were too rayle at God that hee lifteth vs vp as if wee were little kings and that hee seemeth to haue a fatherly care of vs and to preferre vs aboue all creatures and afterward throweth vs down as men in the picture of the wheele of fortune Thus yee see howe some take this streyne Othersome thinke that Iob ment to make comparison betweene himselfe and all mankind as if he had sayd Alas Lorde Thou art so good vnto men that thy mercy filleth the whole earth there is not the man that feeleth not howe thou art his father that thou bestowest many benefites vpon him there is none but my selfe alone to whome thou art vnkind VVhat meeneth this why shall not I be in the same ranke that other men are But when all things are well considered Iobs plaine meening is to say yea Lord why art thou so greeued agaynste men Thou settest verye greate store by them Then dooth hee not speake of Gods benefites but rather meeneth that it is not a conuenient thing for God too bee greeued at men As for example If a greate Prince shoulde take pritch against a poore Labourer it were not for this honour for men woulde saye why matcheth hee not himselfe with hys equall Hee doth himselfe great wrong in that he knoweth not who hee is Yea and euen the proude sorte of this worlde can well ynoughe saye if suche a one were my matche I woulde shewe him who I am Yee see then after what sorte men commonly vse to shewe token of disdeyne If men who are but woormes of the earth can well skill too alledge that it is not comely for them to beare malice to those that are farre their inferiors there is farre greater reason too thinke that God seemeth too magnifie men ouer muche when hee matcheth himselfe agaynst them For who are they VVhat is their state God therefore ought to set light by them and to say Tushe well yee are but woormes yee are but vermine and shall I chalendge you too go fyght with you That
were greatlye too the defacing of my glorie and Maiestie Yee see then what Iobs cheefe meening is Furthermore wee haue too marke that this present sentence is not like that of the eyght Psalme where it is sayde Lorde what is man that thou makest so muche of him Yee see heere howe the woordes are sette in theyr proper signification but in Iobs saying they bee taken cleane contrarie For in the said text of the Psalme which I haue alledged Dauid recounteth Gods infinite goodnesse in that he thinketh so vpon his creatures and that he vouchsafeth too haue a care of them too guyde them and to gouerne them If ye looke vpon man in himselfe ye shall see so poore a creature as it may well seeme that God ought not too haue respect of him or too caste his eye vppon him Nowe then when wee see that God not onely vouchsafeth too gouerne men but also maketh them Lordes of all his creatures according as it is sayde there that hee hath made both the beastes of the feelde and the byrdes of the ayre and the fishes of the sea too serue our turnes withall seeing hee hath so disposed all things to serue vs and to succour our necesâ—ities it seemeth that God beareth vs suche a loue as hee putteth all that he hath vnder our hands saying I withhold nothing from you Ye see then that the wretchednesse and poorenesse of men yeeldeth a greater beauty to Gods goodnesse and mercie than if wee had any thing of oure owne that coulde prouoke him to do vs good Thus ye see Dauids playne meening And this thing is specially fulfilled in the person of our Lorde Iesus Christ For although hee be the onely sonne of God yet notwithstanding so it is that in respect of his manhoode hee was the sonne of Abraham and was fully like vs in all poynts sinne onely excepted And so when we see that God hath made much of him by gyuing all things intoo his hande to the ende that wee shoulde recouer that thing in him whiche wee loste in Adam therein God hath shewed the greate and infinite treasures of his mercie And verely Iesus Christe is the true looking glasse of Gods grace whiche afterward is spred out vpon all his members And so after the example of Dauid wee haue good cause too exalte the goodnesse of God when wee see that hauing begonne first in Adam and afterwarde in Iesus Christ by whome all is made whole agayne that was beaten downe and defaced in Adam hee continueth still at this day in doing vs good and we bee made parttakers of all his riches Heerein wee haue good cause too maruell and too saye Alas Lorde what are wee that thou visitest vs that thou vsest vs so familiarly that wee bee as thy children that thou holdest vs as in thy lappe that thou shewest thy selfe so bountifull towardes vs I o what wee ought too doo But in this place Iob taketh all too the fiat contrarie VVherein wee see that when mennes mouthes are oute of taste nothing can like them in cace as if a mannes stomacke were squeymishe by meanes of sicknesse the beste and finest meates that coulde bee brought vntoo him shoulde haue no sauour with him but should lothe him and prouoke him as it were too vomiting So standeth the cace with vs when wee bee yll disposed and haue not a right and well ruled iudgement Gods graces shall haue no taste nor sauer with vs Is there any thing that oughte too prouoke vs more too loue God than when wee knowe that hee commeth downe after that sorte vnto vs and that hee dooth as ye woulde say put the meate into our mouthes as a moother dooth too hir yong babes and that hee hath his wings spred oute too receyue vs vnder them as it is sayde in the song of Moyses VVhen wee see God too haue so familiar a care of vs is it not ynoughe too rauishe vs oute of our wittes Ought not the consideration therof to susfize vs throughly But as for them that are forweeryed and full of anguishe they come so farre shorte of tasting this too theyr profite that they coulde finde in theyr hartes that God were a greate way off from them according as wee see it is happened vnto Iob â–ª at leastewise in respect of his fleshly affection No doubt but hee resisted it and had pacience howbeit that the same were secrete and hidden within him neuerthelesse it behooued the same passion to shewe it selfe whatsoeuer it were and God ment too humble him thereby VVee see then howe Iob turneth Gods prouidence quite vpside downe and that in steade of coÌ„forting and cheering himselfe therewith he woulde fayne that God were farre of VVhat is man sayeth he that thou makest so muche of him Yea verely But if God chastize vs wheÌ„ we do amisse must we therefore say he aduaunceth vs to muche and that he doeth vs wrong It is not with him as it is with mortall men For if a man bee offended with me he will hold scorne to match himselfe with his vnderling but will bende himselfe agaynste his equall And wherefore For the matter standeth vpon reuenging But if God chastize vs for the faultes that wee haue committed it is not too auenge himselfe of vs hee passeth for no such thing VVhat then For two reasons The one is that wee muste bee fayne to take him for our iudge spite of oure teeth when wee haue despyzed him neuer so muche And the other is that he would not haue vs to perishe and therefore he correcteth vs to the end we should come backe agayne to him and he calleth vs by that meanes to repentance VVee will not say they are vncomely things for God to punishe vs and to preace so vpon vs too the intent too plucke vs backe from our sinnes and to shew himselfe to be our iudge and that we should learne to be subiect vnto him VVe see then howe thaÌ„klesse men are sith they turne the good turnes vpside downe which God doth to them And moreouer lette vs vnderstand that if it befell vnto Iob to bee so tempted as hee wished God awaye from him the like temptation may well happen vnto vs not only to shake vs but also to put vs to such a plundge as we shall be quite ouerthrown Then must men bee well aduised to fense themselues aforehaÌ„d and accordingly to that which I haue declared we must acknowledge that God bindeth vs exceedingly much vnto him in that he vouchsafeth to visit vs and as it were to keepe watch and warde ouer our life and too haue a fatherly â–ª care of vs as wee can neuer magnifie his grace to muche Yea and when hee punisheth vs for our sinnes let vs assure our selues that his chastening of vs is not for that wee bee worthy of it there is no cause why hee shoulde once put to his hande but that hee should let vs go for suche as we are Then in sending vs punishmeÌ„ts God sheweth
and to drie them vp VVee see all these things and we see not so much as one floure and this is a cutting vs off Beholde heere a kynd of death which lasteth not for a daye or twayne but for foure or fine moneths Neuerthelesse although the life of the trees be vnseene yet is their sap in their roote and in the hart of the wood Euen so is it with vs that our life also is hidden howe be it not in our selues For that were a poore kind of hiding There should need no great frost to sterue it vp nor great wet to marre it For we carrie fire and frost ynough in our selues to consume it But our life is hidden in God hee is the keeper of it and wee knowe that Iesus Christ is the partie from out of whome wee drawe all our life So then let vs content our selues with the sayde headdinesse True it is that if a man take vp a tree and purpose to set it againe hee had neede to make hast For if a tree tarrie anye long time aboue the grounde it will neuer take roote any more though it bee planted newe againe But God hathe an other manner of power than the laborers of the earth haue Neuerthelesse wee see sometimes that men are cunning and can well keepe a tree aliue for a time They will laye it in a shadie place where nother wynde nor sunne shall come at it to drye it so as the sappe shall alwayes bee kepte close in it men will fynde some meanes or other and although they cannot saue the liues of trees for euer yet will they helpe them in some sorte And let not vs thinke that when God listeth to keepe vs vnplanted a long time hee can not for all that preserue vs yea euen in such wise as it shall not be hard for him to make vs take roote newe againe when so euer it pleaseth him Yee see then what wee haue to beare in mynde And it is the thing wherein euery one of vs must exercise himselfe and giue his whole mynde to it that we may profite our selues by the similitude that is spoken of heere And for to conclude with and to confirme this matter it behoueth vs to marke well what is sayd here namely That God will neuer lend his hand to the wicked but contrariwise will put the enemies of good men to shame and haue pitie of th â–ª good men continually Verely if wee should put God to his stint to say that in respect of this present life hee should behaue himselfe in such sorte towardes vs as wee should alwayes bee blissed at his hande and continue alwayes in prosperitie this doctrine were false And also we haue recordes ynowe in the Scripture that God will not hold any such rule here as that they whose father and sauiour he is should liue at their ease and rest and in verie deede it were not expedient for vs As for example if in these days the good men were handled gentlie at Gods hande and had all things at their wish and desire and that the wicked were punished roughly where were the hoping for the latter daye wee should fall so sound asleepe in that cace as nothing should â–ª be more needefull than that our Lord Iesus Christ should appeate to iudge the world And why so Gods iudgementes should bee altogither apparaunt and there should be none other hope of saluation VVee see then that although God suffer things to bee confused in this worlde so as good folke are tormented to the vttermoste and wicked folke aduaunced in triumphe yet wee bee so drouzie and so dulheaded as wee can not bee moued to come vnto God and to consider what he sayth to vs namely that our life is hidden as yet and that wee muste tarrie till it bee reuealed by the comming of Iesus Christ VVee can not attaine to this consideration by no meanes no not although God prouoke vs and drawe vs to it as it were by force VVhat would we do then if God disposed mannes life in such wise as all were well ordered there and no man indured anye aduersitie but that men might say Behold how God aydeth the good therewithall shewing himselfe an enemie to the bad and that he can not beare with them nor suffer them It is certayne that wee would make our heauen heere and wee would conclude that it were a fondnesse to waite for the comming of Christ and that it were not to bee looked for So then wee see it is not for our profite that God should as nowe vphold vs after an ordinarie and vnpartiall maner to shew himselfe fauourable to the faithfull and to punishe the naughtipacks but rather that he should seeme to dissemble for a time when the wicked ouershoote themselues working him displeasure and nothing else but mocking him VVell it seemeth that God is a sleepe or rather that hee is not able too represse them the wycked muste ruffle it oute and haue the better hande for the tyme And on the contrarie when the good are troubled and tormented God muste not succoure them they muste syghe after him and crye vpon him and all this seemes to bee in vayne for if they were heard the effecte would shewe it It is good therefore that things should goe so And why If there were none other reason than I haue alledged alreadie were it not inough And here we must also rehearse other texts of Scripture as when it is sayd that our faythe is muche more precious than corruptible metalles so that if golde and syluer muste passe through the fyre too bee fyned from their drosse oure fayth muste also bee tryed so muche the more thorrowlye as it is more precious before god And howe shall this be done by afflictions Marke then what wee haue to note that we may fare the better for this texte which is that God lendeth his hande to the wicked fauouring them and shewing him selfe too bee their friende and that on the contrarie hee will not shewe his loue towards the faithfull at the first but suffereth them to languishe in suche wise as they bee trampled vnder foote and there is no likelyhoode that euer they should bee set vp againe God then maye well doe all these thinges and yet in the meane whyle he ceasseth not to fulfill that which is conteyned heere that is to witte that hee reacheth not his hande vnto the wicked And why For all the goodes whiche they haue and all that euer they delight in or glorye of must euery whit of it turne to their confusion But wee perceyue not this excepte wee gyue eare to that whiche is spoken too vs in the holie Scripture VVhen we shall haue harkened to heare what God vttereth then will hee giue vs eyes to behold that which is hidden from vs How is that Behold our Sauioure Iesus Christe cryeth wo bee to you that laugh nowe for yee shall weepe VVo bee to them that ruffle it out for they must
be here beneath but also crie out vnto him with open mouth as to our father That it may please him to graunt this grace not onely to vs but also to all people and Nations c. The .xxxvj. Sermon which is the fourth vpon the ninth Chapter 23 If the scourge kill out of hande shall he laugh at the temptation of innocents 24 The earth is giuen into the hande of the vvicked hee couereth the faces of the Iudges If not vvhere is he or vvho is he 25 My dayes are passed more svviftly than a Post insomuch that I haue seene no good at all 26 They be slipt avvay sooner than a svvift ship or than a flying Eagle 27 If I say in my selfe I vvill forgette my complaint I vvill appease my vvrath I vvill comfort mee 38 I am afray de of my miseries For I knovv thou vvilt not iudge me innocent THat wee may fare the better by thys doctrine we must call to remembrance what hath bene sayd heretofore namely howe Iobs intent was too shewe that Gods iustice appeareth not alwayes vnto men nor is so knowne as it can be sayd that men may touch it with their finger but rather that God woorketh after such a straunge fashion as it seemeth vnto vs that there is neither reason nor indifferencie in him and that he maketh a hotchpotch of al things But I haue tolde you afore that Gods Iustice doth sometimes shewe it selfe and that there are certaine markes for vs too discerne it by If God punish a wicked man there is none of vs but hee thinketh vs all too haue warning by such example and wee bee compelled to glorifie him according as it is sayde in the hundreth and seuenth Psalme If God deliuer any one that calleth vpon him and hath walked in his feare we will say God is rightuous But hee keepeth not all one rate too doo continually so For he hath his secrete iudge ments which are incomprehensible too vs insomuche that wee cannot but bee abashed and amazed when God shall doo things that seeme too bee quite agaynst reason Yee see then howe Iobs meening is that he findeth himselfe as it were amazed bycause God ruleth him not after his owne mynde and fancie but hath another maner of doing of his workes which is vtterly vnknowne vntoo vs And here yee see why he sayeth If the whip sinyte too kill howe shall God laugh at the temptation of good men Bycause this sentence is darke and shorte whiche causeth darkenesse it hath bene expounded diuers wayes But when all is throughly considered the very right meening is this namely that if God ryse vp agaynst the wicked howe dooth hee laugh at the trouble of the good for he that spake afore that is to witte Baldad pretended that God vttereth out his chastizements openly so as when soeuer men haue deserued it and whensoeuer they haue done amisse God punisheth them for it Too bee short hee seemed by his saying that men were alreadie come too the latter day and that iudgement and iustice were set in full perfection Howbeeit God reserueth many things And so yee see why God seemeth too goueme things confuzedly to this day For if he should punish all the sinnes of men we woulde thinke the ende to be come alreadie we would no more hope that our Lord Iesus Christ should gather vs vp to himself So then it is needefull for vs that God shoulde leaue many faultes vnpunished also it is needful that the good should be afflicted and seeme to haue lost their labour in seruing god But now let vs come to Iobs wordes If the scourge sayth he doth slea immediately that is to say if God make no delay of his corrections but lift vp his hande too smite men as soone as they haue sinned and do vnto euery man according to his woorthinesse and deseruings why shoulde he then laugh at the affliction of good men for we knowe that Iustice and vprightnesse consist of two partes wherof the one is the punishing of euil folke and the other is the releeuing of good folke and the mainteyning of them in their rightuous and sounde conuersation Therefore if God punish the wicked hee must also on the contrarie part mainteyne the good so as he keepe them vnder his tuition and suffer them not to be troubled or tormēted bur that they may feele his succour so soone as they crie vnto him Howbeit as we see the good are punished not for a day or two but with lingering paynes all their life long so that in stead of shewing any signe that hee is minded to help them it seemeth that God taketh vengeance of them and is purposed to plunge thē into the bottomlesse pit Then let vs conclude that he is not hastie to punish the wicked out of hand nor bringeth them at the first brunt too the poynt that men may say Such a one hath done amisse and therefore hee must bee punished For it were conuenient that both these two things were ioyned togither And the reason that Iob vseth here is good For it is the same that S. Paule also setteth out in his seconde Epistle to the Thessalonians saying that it belongeth to Gods rightuousnesse too punish those that trouble the good to giue reliefe and rest to such as shall haue bene oppressed wrongfully for a time The one of these points say I cannot be separated from the other that is to wit that if God be rightuous and minde to shewe it perfectly in this world on the one side he must haue his eye vpon all such as do amisse not suffer them to scape his hand but make thē come to a reckening and on the other side when good men are disquieted or haue any wrōg or violence offered them he must pitie them and shew how he hath them in his hand Ye see I say how these two things ought to match togither otherwise there shoulde be but the one part of iustice in God and his iustice shoulde not be whole and perfect VVe see then that Iob hath good reason to speake so And yet for all that it is not to be said that he lifted vp himselfe maliciously agaynst god As I haue declared heretofore his intent is to shew that Gods rightuousnesse is not alwayes apparant and that we must not take it for a generall rule that as soone as men haue sinned God hath his hand bent to punish them on the contrarie part he wil at the first brunt shew himself a preseruer of the good by ridding them out of all their miseries we must not come to that poynt And why Bicause it is not Gods will that his rightuousnesse should alwayes be knowne vnto vs but rather to shewe how it is not for vs to enter at any time into his iudgemēts but that it behoueth vs to humble our selues whensoeuer he vseth any maner of dealings that shal be quite contrarie to our fancies we must not presume to murmur against
the starres which wee behold in the sky and al the residew are vnto vs as a liuely picture of gods maiestie And in good faith although the starres speake not yet euē in holding their peace they crie so loude as ther shall nede none other witnesse against vs at the latter day bicause we haue not taken heede to that which hath bin shewed vs ther. Ye see then what we haue to beare in mind according also as S. Paul saith in the first chapter to the Romanes That wheras God is inuisible to himself in his own being he hath vttered himself opēly ynough in his cretures to the intēt we shuld be left without excuse and as it is said in the Acts of the Apostles he hath not left himself without witnesse but crieth lowde shril in his creatures that al goodnes cōmeth of him Now if God haue created this world and al is in his hād vnder his subiectiō I pray you is it not reason that we should do him homage whē as wee hold our life of him and are wholly his And if we do it not needeth hee to make anye long proces to condemne vs No for oure naughtinesse is too common in that we haue denied the obedience which is due to our maker labored to plucke our selues away frō him in sted of honoring him spited him with our vices corruptiōs Seing thē that al this is notoriously knowē are we not vtterly confounded Therefore let vs remēber well what is said here namely that ther is no excuse of ignorance left for men if they go about to alledge that they knew not God that it is to high a thing for them to attein vnto VVhy go they not to schole to the beasts For they wold be sufficiēt teachers for thē Ther is nother Asse nor Oxe but he could teach vs what god is ▪ Did the bests create thēselues Doth not mē see that welynough Now when it is said that God made al things do we not cōsider to what end namely that he hath applied all to our vse Doth not this shew that we be boūd vnto him excedingly VVhat things hath he giuē vs aboue al other creaturs Seing he hath shewed himself so bountifull towards vs is it meete that the powring our of his riches should be as it were to cast thē in the mire Is it not reason that we shuld set store by the goodnes which he hath made vs to feele So thē the cōparison which we make betweene ourselues and the beasts ought of right to bring vs so far as to worship serue God according to the discerning of good euil which he hath ingraued in our heart But we through our retchlesnesse dulnesse vnthākfulnesse do so burie all things that oftentimes it is to be seene that the very bests haue more witte and reason than we haue True it is that when it is said here that the bests teach vs that is not by their examples but bicause we haue to behold the glory of God in thē Furthermore as I haue touched alredy the very beasts do shew vs our duety they do their duetie better than we thereby are we cōdemned double And that also is the thing whervnto the Prophet Esay sendeth vs The Asse saith he knoweth his masters stable and the Oxe knoweth his owners crib but my people knoweth not me VVe will say wee bee of Gods Church and of his house we could find in our hart to be aduanced higher But he saith that in his Church he makes himselfe to bee herd his voice soundeth high cleere yet for al that we know it not And wherof cōmeth it that there is more wit reason in an Oxe or in an Asse thā in mortal men VVherfore hath he giuē vs reason Yea why haue we bin taught his word his wil Is not this an vtter peruerting of Gods goodnesse VVe see thē after what fort men may be rebuked by the exāple of beasts whē they be slouth ful in dscharging their duetie to Godward as I saide that turneth to their double cōfusiō But in this text Iob ment that the creatures do sufficiētly teach vs how we ought to honour god And why Let vs but opē our eyes saith he VVe neede not to be learned nor to haue any great capacitie For we cānot cast our eye vpward or downward but God presēteth himself on al sides In what sort I haue told you that his glory is visible throughout all things And wherin consisteth Gods glory In his power goodnesse wisdome and iustice VVe see that god hath set the world in as good order as can be Ye see a wonderfull wisdome whereat we ought to be rauished There is an infinite power in that God mainteineth and preserueth the things that he hath made that the whole is vphild in hys full state For it may well seeme that that were an impossible thing Ye see then how we ought to reuerēce Gods mighty power There is also his goodnesse For wherfore hath he made the world VVherefore hath he stuffed it with such riches VVherefore hath he so decked it Is it not to vtter his loue and specially his mercie towards men according as it is said in the Psalmes that he extendeth hys mercie euen vnto the beastes And what shall betide vs then who are much neerer to him and in whome he hath put much more noblenesse without comparison Ye see then how Gods goodnesse sheweth and declareh it selfe VVe see hys righteousnesse in that he watcheth ouer his creatures and careth for them and therewithall on the other side we see also his iustice we see how he gouerneth the world after a wonderful fashion so that although the wicked seeke nothing else but to bite at it yet must they bee fayne to be confounded by it Therefore let vs learne to applie our indeuoure better to the beholding of Gods works VVhen the sunne shineth let vs cōsider that God kindleth that light to the end we should be led and guided vnto him by beholding the heauen and the earth and all things conteyned in them that we should do him homage for the benefites that hee bestoweth vppon vs and that nothing myght hinder vs from marking and considering them throughly Lo how God would haue vs to comprehend what he is Not that wee can atteine to the vttermost depth of that wisdome for it is too deepe a gulfe but yet for all that it behoueth vs to be diligente and to do our indeuoure that we may prooue good scholers in Gods schoole according to our abilitie If we do not so doutlesse it shall at the latter day bee cast in oure teeth that wee haue not conceyued that which the verie beastes and the dumb witlesse creatures haue shewed vs The Angels of heauen are ready to declare Gods wil the same hath bin witnessed to vs by the Prophets and Apostles and specially by our Lord Iesus Christ If we fare not the
sendeth vs nowadayes but too call vs to repentance Now if God should tarry till wee were deade the gate would be shut there would be no tyme of returning vnto him Behold sayeth Sainct Paule the acceptable dayes the dayes of saluation are while wee bee in our way Then if God should see men go astray rūne here there letthē go on till they were falne downe tūbled headlong into the pit which they coulde neuer get out of what a thing were that Therefore it behoueth vs to reason contrary too that whiche Iob did that is to wit that seeing our life is short not in so good cace as a tree let vs put the cace it were so bicause that whē we be departed out of the world it seemeth that all is perished therfore it is good that God should chastize vs as long as we liue And to what end To call vs to repentance for after deathe there shall bee no more time And as for the reste lette vs not doubt as I haue touched afore but Iob was of opinion that it is good for men too bee visited of Gods hād although they shunne it But there are skoffers whiche alledge Iobs example for a shrowding sheete saying Beholde the holy men haue forgotten the hope of the resurruction they chafed against God cōplayned that God pressed them ouersore in somuche that they had no leysure too subdue their imperfections and why then shall not the lyke bee lawfull for vs But as I haue declared already although wee bee pacient in bearing of Gods chastyzementes and in induring them quietlye as wee ought to do yet fayle we not to be moued to haue oure fleshe too shewe it selfe somewhat rebellious in vs Therefore wee cannot come vntoo God too serue him but wee shall bee assayled and pricked on all sides But what for that VVee muste styll fighte according as the Apostle sayeth that wee shall get no victorye but by fyghting And the cheefe battell that wee haue to fighte is agaynste oure selues and agaynste oure owne vices and that is the thing wherein wee muste imploye oure whole force So then lette vs marke that whereas Iob speaketh heere of the lyfe of man as a persone withoute regarde of the resurrection to come hee rested not wholly vpon that poynte for hee had well foreseene what that was but meant to expresse the passion that he felt to the end that euery of vs should bethinke himselfe and not be caryed away when such temptations befall vs Moreouer if Iob were weakened after that sort let vs assure our selues that we shall be weakened much more Howbeit God whiche assisted him will do the like for vs also For his power is as inuincible to maynteyne vs at this daye as it was then Hee calleth vs too him at this daye euen of his owne goodnesse which is not abated that he shoulde not make vs to feele it as well as he made his seruants of old time to fele it And therfore when we see all things so cōfounded nowadayes in the world as we wote not what to say nor where to become let vs runne to our good God casting our eyes vpon oure Lorde Iesus Christ who will deliuer vs from all miseries from all the troubles that are at this day in this world VVell then do we feele our selues feeble weake Let vs looke vpon our Lord Iesus Christ who is the power of God his father Do we see our selues as good as already dead The fountaine of lyfe is come vnto vs forsomuch as God hath sent vs his only sonne And to what end Euen to draw vs out of the dungeons of death and to assure vs that beeing vnited vnto him we cā neuer be set beside the saluatiō that is prepared for vs Ye see thē that if we haue our eye settled vpon our Lord Iesus Christ we shall not fayle to thinke our selues safe as wel in the midds of death as of the troubles of this worlde bicause that by the meanes of him we be sure we shall come to the heauenly glory wherinto he is entered before vs when we haue finished the course whiche wee haue to runne which now is subiect to so many miseries But let vs fall downe before the presence of our good God with acknowledgement of our faultes praying him to make vs perceyue them better than we haue done and yet notwithstanding after such a sort as we may not become as folke forlorne but returne too the remedie desiring him to bee pitifull to vs and to shewe himselfe the same towardes vs which he hath bin towardes his in all times and furthermore that seeing it hath pleased him too bee at one with vs in the persone of our Lorde Iesus Christ and that our Lorde Iesus Christ hath giuen in his owne selfe vs so good a gage of his loue speciallye by the death and passion whiche he indured for our sakes hee suffer vs not to forget or too despize so greate a benefite but rather that wee may put oure whole truste in him and by that meanes be stirred vp to call vppon oure good God in all oure necessities and miseries That it may please him to graunte this grace not onely too vs but also to all people c. The .lv. Sermon which is the third vpon the .xiiij. Chapter 13 O that thou vvoldest hide me in the graue and that thou hadst shut me vp till thine anger vvere abated and that thou vvoldest set me a time vvherein to thinke vpon me 14 Shall the man that is dead liue agayne All the dayes of my battell I vvill vvayte till my chaunge come 15 O that thou vvoldest ansvvere me vvhen I call to thee O that thou vvoldest fauour the vvorke of thy handes THe Prophet Esay shewing howe horrible Gods wrath is and howe heauy too beare sayeth that such as feele it wold faine that the mountaines shoulde hide them and wishe that they myghte fall downe vpon their heads and our Lord Iesus Christ also hath vsed the selfe same words And that is done to shewe vs that we must not bee so dulheaded as we be For we know not what a thing it is to haue God against vs True it is that wee shall well ynough feele the mischeefe whē he persecuteth vs but that is not all nor the cheefe thing that wee haue too doo It standeth vs in hande to wey throughly what Gods wrath is And why so For when we vnderstand Gods hande then bethinke we our selues of our sinnes And therevpon wee bee abashed and perceyue full well that we muste needes perishe except God haue pitie vpon vs Howbeeit forasmuche as we shunne that feeling our Lorde exerciseth vs to make vs thoughly awake when he intendeth to shewe vs mercie Thus yee see what is to be gathered of Iobs woordes when he sayth O that thou woldest hide me in the graue For hee preferred death before his life in cace as it was And why Bicause he wold
And seeing I haue hym mine enemie what shall become of mee Iob then was tormented with that temptation which was euill bicause he marked howe God was so agaynst him but yet was he not ouercome And although the battell were verie sore and hard for him to endure out yet gat he the vpper hande Thus yee see after what sort wee must take this sentence For had Iob settled in that opinion it had beene a cursed blasphemie too aske whether man shall rise againe or no. But surely hee was assayled in such wise as yet neuerthelesse hee abode styll in the beleefe that hee had conceyued and the spirite of God gaue him the vpper hande VVee muste not therefore charge him with blasphemie for so dooing neyther muste wee condemne him of misbeleefe for it For fayth is not withoute fighting it behoueth hir too bee throughly exercized And howe is that done By the Diuels casting of many occasions of vnbeleefe and misbeleefe in our way Thus yee see the true tryall of our fayth Iob then must not bee cast out of the number and companie of the faythfull for beeing so assaulted Also it is to bee noted that hee did not alonely doubt but also was so caryed away bycause he was pressed by Gods hande If Iob had bene demaunded whether men perish vtterly by dying hee woulde haue answered no. For although the bodie rot away God will rayse it againe and the soule is reserued till the last day at whiche time we shall be wholy restored Iob woulde surely haue answered so if he had bin examined of death in generall But forasmuch as the cace is nowe become peculiar too himself bicause God pincheth him so sore as hee woteth not where to become insomuch as it seemeth that God is fully determined to confounde and ouerwhelme him for euer he is sore dismayd therat and that is the cause of his doubting Therfore let vs mark that Iob had an eie to that which was in his owne person that is to wit to Gods rigor which was so great as there was no likelihood at all that euer he should get out of the miserie wherin he was For this cause he sayth Shall the man that is dead rise again ▪ Verely hee meeneth of death in cace as when God vttereth all his force too bring a manne too naught And what is that It is as if hee shoulde say Alas Lorde it seemeth that thou art mynded too barre mee of the hope whiche thou haste gyuen vs of oure rysing agayne For seeing thou handlest mee so rygorously dooth not thys straunge dealing which thou vsest towardes mee tende too the vtter fordooing of me And when thou hast fordone me who is he that can make mee vp againe Then his surmising is not that God will put him ouer too a further time but that he will vtterly root him out of the number of creatures And that is the cause why he demaūdeth whither it be possible for a man to come to life again when he is once dead It is bicause God dealeth so straūgely with him as it may seeme that hee is minded too bring him vtterly to naught And hereby we be warned to pray God to handle vs so measurably as we may alwayes haue the hope to assure our selues that our miserie shal not endure for euer but that God will remedie them and that it is his office to rayze them out of their graues which are in them For if we belecue not that wee must needes fall into horrible dispayre which will dismay vs as wee see it had happened vnto Iob if God had not hilde him vp by strong hand And here ye see also why it is sayd Lord chastice me howbeeit with reason Not that God is at any time vnreasonable But by this worde Reason or Iudgement Ieremiement a moderate fashion agreeable to oure infirmitie when we bee not tempted so strongly but wee may alwayes perceyue that God will pitie vs in the ende and remedie our miseries Thus ye see wherof we bee admonished in this text when it is demaunded whether the man that is once deade shall liue againe As touching that which insueth namely I will wayte till the day of my chaunging come some men expound it that if Iob wist that God woulde rayze the deade and that there were any hope of the resurrection and renewment hee woulde wayte for that day But it must bee taken more plainly that is too wit Lorde comfort me for I am nowe at my wittes ende ▪ I see thou vsest nothing but force I see thou executest no thing but violence agaynst mee and so must I still fight and streyne my selfe to the vttermost and I haue none other comfort but only to waite for the day of my change See then in effect after what sort Iob vnderstoode that saying Hee rather reasoneth with himselfe and wyth God whether a man shall returne to lyfe againe when he is deade As if hee shoulde say I see my selfe heere in so ▪ wretched state as too mine owne seeming I must bee vtterly terly confounded and there is no meanes of recouerie For sith that God is agaynst mee and is minded to bring me to naught what is to bee sayde to it But yet heerevpon hee inforceth himselfe and calleth his courage too him concluding thus yet will I wayte for the day of my chaunge Heereby therefore wee perceyue that Iob gat the vpper hande and wanne the prize in that battell For notwithstanding that he entered into debate whether he shoulde rize agayne or no yet in the ende he sayth Beholde I will wayte for the day of my chaunge yea euen all the time of my trauell As if he had sayd True it is that as long as my time lasteth I wishe that God shoulde keepe mee shette vp in my graue that hee shoulde caste mee intoo some dungeon and that he shoulde cause the hilles to fall vpon mee but yet must I tarie his leysure still yea euen in the middes of the affictions wherein I am And although they be harde and vnable to be indured yet notwithstanding forasmuche as there is a chaunge the same must suffice me to giue me some comfort and to nourish me in the obedience of God Now we see what the meening of Iobs words is And we haue a good and profitable lesson to picke out of this saying First whensoeuer wee be assayled by Satan and tormented with naughtie ymaginations and specially when there commeth any distrust to leade vs too dispayre wee must not make these disputations but quickly and shortly conclude too resolue our selues vpon Gods truth As howe Some haue a pleasure too intangle themselues in lewde imaginations and there will come some opinion in theyr heade yea euen some opinion that is lewde and tendeth euen too the dashing of themselues agaynst god And heerevpon they fall too debating and imagining whether the same be possible or no. And howe fareth it Therefore when our heades runne vpon wheeles after that sort and we
whome he shall render an account Such as are ordeyned to be Shepherds to feede Gods people muste imploye all their strength and power therevpon nother muste they openly or particularly conceale that which they haue receyued according wherevnto Sainte Paule sheweth that hee is cleare from blud that is to say he is not faultie before God for hee had taught them Gods truthe faythfullye without ceassing as well at home in theyr houses as openly abroade Also let the Magistrate for his parte looke too himselfe and let him not through negligence quenche the lyghte that God hath put into him But to the vttermoste of his power let him indeuer that iustice maye reigne and haue hir full course that God maye be honoured and his truth receyued and that leasings and all thinges that are contrarie to true Religion may be done away Lo what wee haue to remember in this streyne Nowe whereas Eliphas sayth that God had giuen them the land and no stranger had passed through it it is to expresse that they had receyued an excellent prerogatiue from aboue For it is certaine that if a man be able to mainteine the gouernement that is put into his hande it is a token that God fauoreth him and it becommeth him to acknowledge that benefite For there is no pollicie of manable to do that throughly Also wheras Eliphas sayth that those of whom he speaketh had reigned peasably and that God had blissed them in such wise as they were not troubled but had so guided their subiectes as their dominion conteined in quietnesse thereby we be done to vnderstand that when God maynteineth states and a countrie is in peace wee must not father it vpon mortall men but acknowledge it to be the speciall benefite of god And our acknowledging of it must not be honoring the men by whome God serued his turne in doing it but also in yeelding God his due prayse Nowe let vs come to the chiefe article that we haue touched Eliphas saith that the wicked man is alway as it were trauelling with childe that he neuer hath any rest that hee is in continuall tormente that hee looketh euer at the sworde and that he knoweth not the number of his dayes And our Lorde vseth the same threat against the transgressers of his lawe namely that he will sende them such a fearefulnesse that their life shall hang afore them by a thread that their eyes shall bee sunken in their heade and that they shall bee in such anguishe of mynde that in the morning they shall say who will warrant mee my life vntill night and when night is come howe maye I indure till tomorrowe Lo howe God punisheth such as walke not purely according to his law And in good faith what purenesse is there in our life If we desire to be at rest and not to be tossed with any cares it behoueth vs to knowe that we be in Gods protection and we must be fully resolued of it and then it is certayne that wee may passe through fire and water that is to say hap what hap will wee shall bee sure of a good and stedfast leaningstocke But if wee knowe not that God watcheth ouer vs or at leastwise if wee thinke hee is against vs wee must needes be afrayde and not knowe where to become Therefore it is not without cause that God vseth the said manace againste the transgressers of his law And so is Eliphassis saying very true that the wicked is alwayes fearefull according also as the Prophet Esay likeneth the thoughts of wicked folkes too waues that beate one againste another VVhen any tempest is yee see the water stirreth and the waues come rushing one againste another and breake asunder Euen so is it with a man that is not ayded by god It is not any one passion that shall carrie him away and torment him but there shall bee many contraries and hee shall bee in such a pecke of troubles with it that hee shall bee vtterly at his wittes ende And so when it is tolde vs that the wicked man is in such vnquietnesse Let vs assure oure selues that it is Gods rightfull vengeance vpon all those that haue not sought to bee at peace with him And howe maye wee haue peace with God By walking in a good and pure conscience and specially by knowing that wee haue none other foundation too stande vppon saue onely his mercy in that wee bee in his fauoure for our Lorde Iesus Christes sake and that there with wee call vpon him assuring oure selues to bee happie both in life and death bycause it pleaseth him to be present with vs and to receyue vs and gather vs vp to himselfe Marke I say howe the way for men too haue peace with God is to assure them selues that their sinnes are forgiuen and to praye vnto him and therewithall to walke in his obedience so as they indeuer to haue a good and pure conscience towards their neighbours And this peace is ioyned with a ioye which Sainte Paule termeth the ioy of the holy Ghost which is when we bee strengthened by fayth Saint Paule sayth that this ioy is ghostly and he vseth that terme purposely bycause the wicked do sometimes reioyce that is to say they friske and laugh and are merrie when all things goe well with them and they forget themselues after such a sort as they feele not their owne miserie but become dull Yea but this peace where with God filleth them shall bee nothing at all to their profite And what manner of peace is it It is not for that they drawe neere vnto God but rather they turne their tayle vpon him But the true peace which is happie and blissed of God is when wee haue an eye vntoo him and come to him and thervpon are in quiet assuring our selues that hee receyueth reckeneth and auoweth vs to bee his so as he will not giue vs vp but guide vs always both in life and death Thus ye see what wee haue to remember in this sentence Howbeit it is true that eueramong the faythfull are in suche troubles as a man can hardly discerne betweene them and the dispisers of God but yet in the end God setteth them at rest For by handling them after that manner hee maketh them too knowe their owne weakenesse that they maye humble themselues and learne too call vpon him and put themselues wholly into his hande and trust altogither to hys goodnesse Moreouer somtimes he pricketh and spurreth vs too come too him the more earnestly and too beseech him to reach vs his hande and to shew that he hath a care of vs and that whensoeuer we bee tossed after that sorte we neede no more but to vnlode our cares into his lappe and to rest our selues there in all caces and there to take all our contentation and comforte Yee see then that the faythfull may well be stricken with feare and troubling but yet will God make them to feele what that peace is which hee
the grace of god If it please our Lorde wee shall bee fedde though there want bread drink meate according as he sayeth he wil feede those that are his euen in the time of famine But cōtrariwise a man may haue his garners full and well stored and he may be so full till he burst and yet shall he not be sustenanced euer a whit the more for it To be shorte God shewed once in the Manna how it is he onely that susteyneth vs by his power If the foode that we eate be blissed of God it will serue our turne as the Manna did and if there be any scarcitie of it God will well supply it Againe if Gods blissing bee not vpon vs nothing can do vs good wee must needes wexe leane wee muste needes starue and pine away with our abundance Then is this sentence of Bildads very true and we see there are many other textes of Scripture that agree with it VVherefore let vs learne to profite our selues by it let vs vnderstād that wee haue nother strength nor sustenance but by the spreading out of Gods goodnesse vpon vs whiche is the thing from whence we drawe lyfe and the meane wherby wee bee preserued and maynteyned in our state and therefore let vs settle our whole trust vpon that Furthermore when wee see the wicked to be strong lette vs assure our selues that it shall not last euer True it is that wee muste not imagine as Bildad did namely that God sheweth to our eyesight the thing that is spoken here but wee muste tarie paciently and giue God leaue to execute his judgements when he shall thinke good Thus ye see what we haue to marke in this streyne And now he addeth immediatly that the first borne of death shall eate his braunches or the members of his skinne yea it shall eate his members for that parcell is repeted VVhereas mention is made here of the firstborne of death it behoueth vs too vnderstād some exquisite kind of death For when some mē die we see they passe away easily God spareth thē Othersome are tormented in suche wise as they pine away by peecemeale and are worne away too the harde bones and othersome go away without any feeling Then let vs marke here that this woord The firstborne of death carieth in it a great force when a man is hilde as it were vpon the racke and that God dismayeth him and frayeth him and wrappes him in anguish on all sides in somuch that he seeth nothing but a bottomlesse pitte of horrible feare Bildad therefore sayeth it shall happen after that maner to the wicked True it is that all of vs are mortall and that God hathe put vs into this worlde with condition to take vs hence againe Surely we cānot come to the heauēly life except the corruptible that is in vs be first put away as S. Paule speaketh VVhat must be done then Let euery man dispose himselfe to die assuring our selues that God doth vs an inestimable grace in voutchsafing to deliuer vs frō corruptiō by the meanes of death that although this trāsitory lodging of our body be destroyed yet will he reare vp a new buyldingin vs which shall be much more excellēt in asmuch as we shall be clothed with glorie immortality But on the cōtrarie part let vs assure our selues that our Lord will sende the first-borne of death vpō the wicked so as their death must be full of terrour without any cōfort vnasswaged of the misery that is in it And here ye see that the thing wherein we differ from the vnbeleeuers is that although both of vs must be fayn to passe through death togither and that the same be common to all men without exception yet notwithstandinge God reacheth vs his hande when wee come to the poynt of death so as wee go to him with a quiet minde are able to cōmende our soules vnto him with a true and rightordered trust that hee may receyue them as a good and faythfull keeper But as for the wicked they muste bee fayne too go hence with great violence and to bee troubled and dismayed and too striue with God and to storme and to haue nothing that may comfort them Neuerthelesse let vs bethinke vs of that which hath bene sayde namely that this thing shall not be alwayes apparant For sometime God sendeth a violent death too his children But although their body bee payned yet is not their soule therefore in the worse cace And this is it wherein Baldad was deceyued according as wee haue alwayes too beare in minde that wee muste not iudge by eyesight but for asmuche as Gods iudgements are hidden from vs and wee know not how God executeth them we must not vse our owne wit and imagination in that behalfe Howebeit if God execute his iudgements after a visible maner let vs marke them that wee may take good by them If wee see them not well let vs vnderstand that hee hath reserued the vtterance of them till the last day for the triall of our fayth But yet in the meane whyle wee must bee fully resolued that although death be common too all men yet are the faythfull so comforted and strengthened by Gods goodnesse as they come willingly vnto him knowing that hee will receyue them according also as they bee sure that he will keepe their soules well and safely vnto the latter day in so much that they cannot perish bicause hee hath cōmitted thē into the hād of our Lord Iesus Christ and he hath taken them into his protectiō The faythfull therfore wil go willingly vnto death Contrarywise there lighteth an exquisite and dreadfull death vpon the wicked bycause that first they knowe not whither they goe and secondly Gods Iustice pursueth them in such wise as they can cōceyue nothing but feare and dismayednesse VVhen we heare that the sayde priuiledge is giuen too vs wee haue good cause to thanke our good God and to prepare our selues to liue or die at his pleasure Then lette vs not bee stubborne when hee goeth about too take vs out of this worlde sith suche comfort is prepared for vs Now it insueth immediatly that his hope shall bee rooted out of his tent and that hee shall bee brought too the king of death VVhen he sayeth that the hope of the vngodly shall bee rooted out of his tent thereby it is done vs to vnderstād that God will for a time lodge such as are vnworthie of it so as they shall haue ease at will yea and dwell in palaces whyle in the meane season the poore faythfull ones shall scarsely haue a little cotage too retyre vnto Thus the despyzers of God whiche are giuen too all naughtinesse shall dwell in this worlde as though the Lordship thereof belonged too none but them They shall haue wide and large houses they shal haue goodly long walks and therewithall their trust shall bee in their pleasures that is to say they shall thinke themselues
so well settled as they may neuer be shaken according also as it is sayde in the Psalme that they shal repine at the order of nature and if a man looke vpon the buyldings that they make here bylowe it seemeth that they bee so highly aduaunced as the hand of God cannot touche them Thus yee see the twoo things that are shewed vs in this sentence And therefore when wee see the despyzers of God in their brauerie and in their iollitie let vs not be abashed at it VVhy so For it is not of late dayes that suche trade began Our Lorde will haue vs to behold these thinges to the end we may know that we be not yet come to our heritage but our saluatioÌ„ is yet hidden Thus must we not be troubled nor offended when we see the wicked to prosper to haue their ful scope to haue fayre dwelling places yea to trust in their good fortune and to be puffed vp with pride and to haue so suregrounded hope to their owne seeming as may be VVheÌ„ we see this well it is no newe thing But what Let vs marke how it is sayd that hope is rooted out of their dwelling place that is to say that although the world see theÌ„ in such pâ—pe now adayes so fenced furnished as they seeme to bee raÌ„pirde on al sides that no harme may come neere theÌ„ to incoÌ„ber theÌ„ although the worlde see them well at their ease that the same is like to coÌ„tinue with theÌ„ euer after yet wil God performe that which he hath sayde And it is not for naught that he hath spoken both of their dwelling places of their hope For therein it is shewed vs that God wil not be letted to execute his vengeance vpoÌ„ theÌ„ notwithstanding that they be so highly aduaunced for a time and as it were exempted from all the miseries of this worlde And in the ende it is sayd that they shall come too the king of feare Like as before mencion was made of the first-borne of death to betoken a violent death a death that is more terrible than common death So likewise when Bildad speaketh here of the king of feare he betokeneth a royall and exquisite feare that is to say the greatest feare that is to be found True it is that by this similitude wee may take the Diuell for the king of feare but the natural meening is that which I haue touched afore And surely the firstborne of death and the king of feare are all one maner of speeche So then let vs marke briefly that here the wicked are threatened to be driuen into such a terrible and excessiue feare that all the feares in the worlde which the godly do conceiue are nothing to it And we muste marke this sentence well For if God sende vs any occasion of care and feare wee be grieued at it and truly the chiefe benefite that we can wish in this lyfe is peace so as wee be set free and exempted from all misdoubting and carefulnesse Yet notwithstanding if God will haue vs to care wee muste not therefore be out of quiet And why For when we be ouertakeÌ„ with feare although the same be greate yet is it the meane whereby God prouoketh vs to resort vnto him For we would neuer come to hyde our selues vnder the shadowe of his winges if wee were safe and sure on all sides It is with vs as it is with little children for as long as they be not afrayd they sport and play and runne euerywhere But if they bee scared with any feare a man shall not get them out of their mothers lap The little chickens would neuer gather themselues so hastily vnder their dammes wings as when they be scared and put in feare VVee bee so witlesse that if wee knowe there is no daunger for vs wee play the stray beasts And therefore our Lorde too drawe vs home too him sendeth vs such feare as wee bee fayne spite of our teeth too acknowledge that our life is vnsure if it be not garded by god Thus ye see whereto the cares and feares that God sendeth to his children do tende Againe they be a meane too make them distrust their owne strength â–ª For wee can neuer trust throughly in God except we be discouraged in our selues so as wee knowe not where too become Therefore it is good for vs to bee put in feare Howbeit when wee see the wicked in sure state lette vs bee of good cheere for the reste that they inioy as now must in the ende be deerely payde for And why They shall go too the King of feare that is too say they shall haue suche flightings as nothing may deliuer them from them but they shall liue in extreeme torment and anguish in somuch that if a man would bring them backe againe to God he should not preuayle and if he should tell them that they ought too humble themselues vntoo God that they might rest vpoÌ„ his goodnesse they should not vnderstand a whit what he ment nor be able to taste thereof Behold I say what the astonishments of the wicked are which dally nowadayes with god Thus yee see in effect what wee haue to remember in this streyne And consequently it is sayde that one whiche is none of his shall dwell in his tent and brimstone shall bee powred out vpon his house Some men set it downe that he shall dwell in his tent howbeit bicause it is none of his own brimstone shal be cast downe vpon it But that is harde and streyned Let vs marke then that Bildad ment rather that the dwelling-places of the wicked shall perish or else be conueyed ouer vnto straungers This is the effect of his meening here like as in other textes the like is sayd of vineyardes and landes And it is the same curse that Moyses pronouÌ„ceth against suche as obey not God nor haue not serued him but haue bene vnthankfull and rebellious towardes him Thou shalt plant vines sayeth he and another man shall gather the grapes thou shalt sowe and another shal reape thy haruest thou shalt builde houses and strangers shall dwell in them Then if this curse be performed wee must acknowledge it to be the hand of god And as Bildad sayeth they that possesse great houses for a time shal be cast out of them at length and others shall come into them Yea and euen while they theÌ„selues dwell in them God wil ouerthrow theÌ„ There shal neede no extortioner to thrust theÌ„ out nor any other enimie to inuade them to spoyle them of their possessioÌ„s For brimstone shal fall vpoÌ„ them froÌ„ aboue that is to say God will finde meanes vnknowne to meÌ„ extraordinarie wherby he will make the wicked to perish notwithstanding that they be set vp aloft in their shrynes noman put them out of them Ye see in effect what is conteined here And this is a true and very notable sentence so we hold vs to the
seeme to bee but a shadowe and my life vanisheth away out of hand but yet for all that my God will shewe himselfe mightie in my behalfe so as I shall see him If Iob spake thus in the time when there was not yet any greate learning nor perchaunce the Law was yet written but admit it were nother were there yet any Prophetes at leastwise not any mo than Moyses for the Prophets make mention of Iob as of a man of old time I say if Iob hauing but only a little sparke of light was so strengthened in his afflictions and that not only when he saw some one kind of death but also when God seemed to haue set hym as a spectacle among men a dreadfull and terrible thing he was able to say yet shall I see my God what excuse is there for vs in these dayes when God sheweth vs the resurrection so neerely and expresly and giueth vs so many goodly promises of it And specially considering how we see the mirrour and substance thereof in our Lorde Iesus Christ whome he hath rayzed againe to the intent to put vs out of doubt that we shall one day be parttakers of the same immortall glorie Then if after so muche assurance we cannot be brought to be of the same beliefe that Iob was of must we not needes be charged with vnthankfulnesse For if we could imbrace Gods promises with true fayth would they not be of sufficient power to make vs to mount ouer all the temptations that do so reigne ouer vs So then let vs marke well this text that wee may say with S. Paule That if this cotage of our body were gone for he termeth it a cotage as a thing made of leaues or as a shed that is nothing woorth wee haue a much better and excellenter buylding prepared for vs in heauen If this outward man that is to say if all that pertayneth too this present life and all that is seene were done away yet would God renew vs againe yea and he maketh vs alreadie to beholde our resurrection after a sort in that we see our bodies waste away after that manner according also as in another texte the same S. Paule sendeth vs too the seede that is cast into the earth saying that the same cannot grow to haue a liuely roote and to yeeld good fruite except it first rotte Do wee then see that death hath dominion ouer vs Lette vs marke that God is minded to giue vs a true life that is to say the heauenly life which is purchaced for vs by the precious bloud of his Sonne If that were not the least temptation in the worlde woulde ouercome vs For as I haue sayd already all the miseries that we haue too suffer are as many messages of death Now if wee sawe death and thought it shuld make cleane riddance of vs must we not needes vtterly quayle Then is there none other meane to comfort vs in oure afflictions but onely this doctrine that when all that euer is in vs in consumed yet shall wee not ceasse to see our God yea and to see him in our flesh Afterward it is sayd Mine eyes shall beholde him and none other Iob addeth this as continuing the matter that he maynteyned that is to wit Seing that my God hath assured me that he will make mee strong agayne I will hold me wholly vnto him ▪ I neede not to stray any further nor too bee haled one way or other for it behoueth me to holde my selfe to him alone Myne eyes then shall behold him and none other Behold heere one goodly lesson more That which hee spake erewhyle that is to wit that hee shoulde see God in his flesh hath a relation to experience that God should set him vp agayne vpon his feete But that which he speaketh nowe is spoken in another respect that is to witte in respect of hope For God is seene of vs in two maners VVe see hym when he sheweth himselfe a father and Sauiour in effect by giuing vs open proofe and experience of it Behold my God hath delyuered me from such a sicknesse which was as it were a raysing from death the same is a recorde that he hath layde his hand vpon me to succoure me thus do I see him yea and I see him effectually Howbeit euē while I am sicke and when there is no more likelyhood of recouerie I ceasse not to see God still For I put my trust in him ▪ Agayne I wayte paciently for the ende that hee shall giue me and I doubt not but I am his still althoughe hee take me out of the world Thus ye see yet another maner of beholding God Iob then meeneth that he shal see God in effect by being set againe in his former state And secondly he addeth that hee will not ceasse to beholde hym although he be ouerwhelmed with miseries that hee can no more Mine eyes sayeth he shall be fastned vpon him and I will not looke aside from him Heere we see what is the nature of fayth namely to gather it selfe in such wyse vnto God as it wander not abrode nor bee drawne away as wee commonly bee I pray you what is the cause that wee cannot repose our selues vpon God as it were meete wee should It is bycause wee parte Gods office and all his power intoo so many peeces and gobbettes as wee leaue him little or nothing VVee can well ynough say it is God to whome it belongeth too mainteyne vs but yet for all that wee ceasse not to trudge vp and downe and forewarde and backwarde too seeke meanes to lyue by not as gyuen of God and proceeding from hym but wee attribute the very power of God too the meanes themselues whereby we make them as idolles Thus ye see how we cannot looke vpon God with a pure eye nor settle our trust and contentation in him Therefore let vs marke well the woordes that Iob vseth heere which are that his eyes shall behold God and none other as if hee had sayde I will holde me there I will not be fleeting as men are but I will put my selfe wholly to my God and say It is thou Lord yea it is thou only of whome I holde my lyfe and when I am gone hence thou shalte restore mee agayne as thou haste promised And lette vs make this comparison betweene Iob and our selues that if Iob hauing not had such assurance of Gods goodnesse nor so familiar teaching by the hundreth parte as wee haue doo notwithstanding say that hee shall and will beholde God are wee to bee excused when wee fleete too and fro specially seeing that our Lorde Iesus Christe offereth himselfe vnto vs in whome dwelleth the whole fulnesse of the glorie of the Godhead and in whom the ful power of the holy Ghoste was shewed at suche time as hee was rayzed from the dead And surely wee neede not too streyne our eyesight too looke farre for him for the Gospell is the cleere looking glasse wherein
them so as they prosper and liue at their ease all that while they bee so dulled that their mirth is a drunkennesse they runne ryot without order or measure Lo what Sophar ment to speake To this purpose let vs marke well how our Lord Iesus Christ sayeth wo be to you that laugh for you shall weepe your mirth shal be turned into gnashing of teeth Not that it is not lawfull for vs to be merrie as I sayd afore or that it is not lawfull for vs to reioyce when God giueth vs occasion But will we be merrie Then let vs as S. Iames willeth vs Let him that is merrie sing that is to say let him giue God thanks and in calling vpon him let him alwayes still go foreward towards him and be stablished in loue feare and trust towards him more and more Ye see then what our mirth ought to be But by the way with this sayd mirth wee must also bee sadde considering how wee ceasse not too offend God as S. Paule also sheweth vs by example and considering the vices that are in vs And so let vs alwayes go onward still to the full and perfect ioy which is hidden from vs as yet Thus muche concerning this saying that the ioy of the wicked shall not indure long Furthermore let vs mark that Sophar was beguyled by mistaking these words a short time and of small continuance For when the Scripture sayeth that the wicked vanish away and that God will consume them in the turning of a hand it is not ment that he keepeth one ordinarie stint as I haue declared already And why for if God should do so what should be reserued till the latter day we would be wedded to this world and not wayte for the comming of our Lord Iesus Christ to accomplish our resurrection and redemption Our Lord therefore is fayne to reserue many yea and the most parte of things till hys last iudgement But yet in the meane while it is alwayes his office to destroy the wicked and to shew that they be but of short continuance And in good sooth let vs consider well what oure life is and wee shall se◠that the thyng which lasteth longest time in this worlde doth but passe by and slip away in the turning of a hand VVee bee suche fooles that if God lift not vp his hand the first day to destroy such as haue offended wee are of opinion that the time will neuer come And why It seemeth to vs that this life lasteth long and yet we graunt it is but a shadow for euery man must away hence spite of his teeth Therefore when it is sayd vnto vs that the wicked continue not any long tyme lette vs learne that it is not meant that oure Lorde riddes them out of hand For although they come too the yeeres of fiftie or threescore yet ceasse they not too bee trayned on still by Gods hand to their decay and confuzion To bee shorte wee muste bee pacient and wayte with silence what God will do without such boyling and hastinesse as Sophar is wont to vse heere Behold I say howe it behoueth vs too apply this doctrine if wee intend to fare the better by it And truly it is a right necessarie poynt for vs For wee shall see many offended at the reading of the promises in the holy Scripture as that God will blisse those that are his that he will leade them in all their wayes that he will bring all their deuices too good ende that they shall liue in prosperitie that they shall bee blissed at his hande both in themselues and in their ofspring and their cattle at home and abroade and in their possessions and that they shall bee preserued by the grace of god And on the contrarie part we see that the children of God indure so great scarcitie and so many miseries as is rufull Sometime they haue not so much as one morsell of bread to put into their mouth and they be smirten with diseases and al other calamities while in the meane time the wicked whome God had threatned doe prosper VVe be astonished at that that wee seeme to lose our time in trusting vnto God and that his threatenings and promises are deceytfull VVhat is the cause of suche trouble It is for that we want pacience to bridle ourselues and to say I wil see what God will do VVe need no more but to stride ouer as when wee haue to passe a diche we bee fayne to leape and stryde that wee maye get ouer it So then for as much as we can not leape ouer the things of this worlde and so lift vp our selues to beholde Gods iudgements therefore we cannot see them though they be neere at hand And certesse there are diuers that will say I can go no further for such a thing stoppeth me And what is that stop It is but some strawe that lyeth in their way That is all the let and yet they needed no more but to lift vp their foote or to treade vpon it to ouercome all the matter that we make so great adoe of And is not that a great lazinesse in vs Howbeit when we be destitute of Gods spirit yee see in what plight we be Yet are not the things that are conteyned in the holie scripture spoken in vaine nor without cause Furthermore it behoueth vs to marke also howe Zophar sayeth heere that when the wicked shall haue lifted vp their heade to the skie and reached to the clouds God will find meanes well inough to throw them downe yea and to sinke them euen into hell Lo what the end of the wicked shall be which seeke nothing but to aduaunce themselues True it is that God doth erewhiles exalt his seruantes to honour and dignitie but yet do they not ceasse to be lowely still all the while VVhen a man is gouerned by Gods spirit although he be a great Prince and honoured of the whole worlde and God hath reached him his hande to exalt him highly yet will hee always be modestly mynded to acknowledge his own infirmities and to walke in the feare and warenesse saying Alas what would become of me if my God brydled mee not He giueth me of his grace and as for me I haue nothing of myne own Haue I any cause then to glorifie my selfe No But the neerer he commeth to me the more doth he bynde me to him so as if he be honored among men it behoueth me to be as a mirrour to saue such as are destroyed and ouerthrowne God then hath sette me in this cace to the ende I should serue their turnes that haue neede of my helpe Thus when the children of God are indued with any graces they meene not to keepe them to themselues too serue their owne peculiar turne withall but to acquaint themselues with their neighbors yea euē with the meanest of them according as Saint Paule speaketh and to humble themselues to the lowest of them as God hath commaunded them
our passions and the mischefe will pinche vs so sore as wee shall no more knowe where too become So muche the more then had euerie of vs neede to looke narrowlye to himselfe and if God send vs aduersities let vs assure our selues that we shoulde be vanquished and beaten downe out of hand if he vphild vs not by his grace Furthermore let vs not beleeue our owne likings but when our fleshly reason alledgeth any thing to vs let vs say Alas what imaginest thou ô wretched creature for besides that thou art no competente iudge in thine owne cace thy miserie hath blinded thee and thou turnest asyde out of the ryght way If thou weâ—t in quiet thou mightest iudge much better than thou canst now for thine owne conceyt caryeth thee away Seeing it is so thou must not take vpon thee to staÌ„d in defence of thy cace but thou must willingly yeeld thy self giltie assuring thy selfe that thou shalt not be able to clere thyselfe afore God but that thou must be vtterly coÌ„founded Lo what we haue to mark in this text Now let vs proceede further Iob sayeth would God dispute with me by force No but he would giue mee strength Hereby he betokeneth that god did presently dispute or reason against him by mayne force but that were a charging of God with things that can by no meanes lighte into him And vndoubtedly wheras the doctors of Sorbon say that God hath an absolute or lawlesse power it is a diuelish blasphemie forged in hell for it ought not once too enter into a faithfull mannes head Therefore we muste say that God hath an infinite or endelesse power whiche notwithstanding is the rule of all rightuousnesse For it were a rending of God in peeces if we should make him almightie without being al rightuous True it is that his rightuousnesse shall not alwaies be apparant vnto vs but yet ceasseth it not too continue euermore sounde and vnappayred VVee muste not measure Gods rightuousnesse by our owne conceyte for that were too greate a streytening of it but wee muste alwayes bee fully resolued that Gods myghtfulnesse can not bee separated from his rightfulnesse bicause God cannot bee dismembred But Iob suppozeth heere that God disputeth with him by mayne force that is too saye that hee sheweth himselfe so terrible as there is no reason to bee had at his hande bycause there is none other thing with him but I am thy God and I may dispose of thee as I liste my selfe This is very true Howbeeit God ordereth his creatures in suche wyse as we muste not imagine that his rightuousnesse is separated from his power as I sayde afore And that is the point wherin Iob was ouerseen when he saide O then would not God dispute with mee by force For it is certaine that although God had disputed agaynste Iob with force or might yet it shold not haue bin with such a lawlesse might as sholde haue born down right but with a rightfull might notwithstaÌ„ding that men could not coÌ„prehend the rightfulnesse thereof And heere we be warned that when there is any talk of Gods mightinesse ministred vnto vs we muste reuerence it by confessing the same to be alwaies rightful And if we will so do then as I haue touched alreadie we muste not measure his mightinesse by our vnderstanding for what a thing were that It is euen the grouÌ„d cause of all the grudgings that are heard against god For when men conceyue not the reason why God doth things they fall out with him gnash their teeth chafe against him Sure it is a diuelish pryde presumption wheÌ„ we wil haue God to gouern vs after our own liking fall to our coÌ„trolling of al his doings cannot coÌ„ceiue good opinioÌ„ of theÌ„ except he shew vs the reason why But coÌ„trariwise it behoueth vs to honour the said secret mightinesse acknowledging that ther is rightfulnesse inclosed in it which we caÌ„not espye as yet There are other some which to proue god rightuous wold abolish his mighty power Of which nuÌ„ber are they which in these daies caÌ„not abide that a maÌ„ should preach that God hath chosen vs of his owne free goodnesse that he disposeth al things according to his owne good pleasure and that nothing hapneth but by the ordinance guiding of his haÌ„d For bicause they caÌ„not brook that geere they fall to ouerth warting after this sort How now If God haue so chosen some forsaken the residue it foloweth that he hath created men to damnation is that agreable to his righruousnesse Againe if all things be done by Gods wil what shall a man say to it seing ther are so many wicked things done Nowe these wretched fooles or rather madde men cannot finde in their hartes to stoupe so low as to say In deede it is a very strange case that God hauing created meÌ„ wil not also saue theÌ„al neuerthelater let vs assure oure selues that Gods rightuousnesse is to high to deepe for vs to atteine vnto as now but the day will come that our Lorde will make vs able to vnderstand the things that are hiddeÌ„ from vs as now It is sayde that wee know but partly darkly but wheÌ„ we be become like to him we shall not onely see him as he is but also we shall perfectly vnderstand the things that are not yet disclosed vnto vs These drunken sots that are sotted in their ouerweening cannot abide to yelde God so much glory as to submit theÌ„selues wholly vnto him For if a man speake to theÌ„ of Gods prouidence they answer how can it come to passe that a maÌ„ shold be coÌ„deÌ„ned for the euill that he hath coÌ„mitted yet that the same shold be done by the wil of God They cannot discerne that man beeyng conuicted by his own naughtinesse is iustly coÌ„demned for the same yet that god purposeth another end which is vnknowen to vs And lob hath well shewed this by fathering all his afflictions vpoÌ„ god For wheÌ„ the theeues had robbed him of all his goods he sayd it was God that had done it Howbeit in another respect than the theeues had done it Albeeit that these things be strange to vs yet must we not fall to slaundering of Gods rightuousnesse or to rayling at it And thus the thing which I sayd was to be noted out of this strayne is that we muste not put God vnder suche rule as we be able to coÌ„ceiue in our vnderstaÌ„ding for his rightuousnesse far passeth the reache of our witte VVhat is to be done then VVe must humble ourselues when soeuer God worketh after any fashion that is strange and vnknowen to vs we must not therfore ceasse to conclude that he is alwayes rightuous For that is the way whereby God will trie whither wee honour him or no namely if when things fall out contrarie to our reason liking we neuerthelesse do still magnifie his name For if God haÌ„dled vs after our owne wish and
fatherlesse they take the vviddovves Oxe to gage 4 They turne the poore out of the vvay so as they hyde themselues and the meeke are pestered togither vpon earth 5 They go foorth in the morning like vvilde Asses of the desert for their pray the VVildernesse giueth him bread for himselfe and for his children 6 They gather their haruest in the feeldes they gather the vintage from the Vynes euen the vvicked 7 They spoyle the naked man so as he vvalketh vvithout garment in the colde 8 They are vvet vvith the shoures of the nighte in the mountaines and imbrace a stone for theyr bed 9 They fleece the fatherlesse and take a guage of the poore THe matter that is handled heere hathe beene layd foorth heeretofore after another maner Howbeit ther is nothing but we may fare the better by it if wee consider well why God propoundeth this lesson so often to vs The matter is that God executeth not his iudgementes to the vewe of the eye so as it might be seene that hee hath a care of the good to maynteyne them and that he is an enemie to the wicked to punish them as they haue deserued VVee see not this for things are out of order in the world True it is that Iob hath hilde long talke of it afore But we know it is such and so great a stumbling blocke as we be troubled with it continually yea euen the perfectest of vs If the mischeefe indure and God remedye it not euery of vs is greeued and wee fall too disputing howe it shoulde be possible that God shoulde be so pacient and as it were dissemble so muche and seeme to be asleepe when he letteth all things alone after that sort Therefore we had neede to be stablished in the lesson that is conteyned heere and too be often put in minde of it to the ende that when wee see things turmoyled in the worlde wee may alwayes haue such light of faith as may serue vs too see Gods iudgementes although they be hidden from vs as nowe And so the very poynte that Iob intendeth too shewe heere is that God hideth his iudgementes for a time and neither executeth his vengeance vpon the wicked nor deliuereth the godly at the first brunt but suffereth them to endure many wrongs For the proofe heereof he sayth Howe are not the times hidden of the Almightie and suche as knowe him see not his dayes VVee haue seene heeretofore how Eliphas bare vs in hande that God did iudge the worlde in such wise as euery man might perceyue that he thinketh vpon those that serue hym and hathe his eye vppon them and reacheth them his hande continuallye and that on the other side the wicked are punished at his hande But it is cleane contrary sayeth Iob. And for proofe heereof it is seene that all is full of robberie might ouercommeth right and they that haue taken paynes eate not the labor of their handes but their goodes are plucked from them by force Seeing then that the good are so troubled and vexed and the bad so hardned and yet scape vnpunished and God ouerslips them as though he passed not for these worldly matters what should a man say but that he dissembleth will not shew himselfe as a iudge till hee perceiue the time to serue for it But if we would aske the reason why we shoulde bee confounded Therefore wee must conclude that Gods iudgements are secret and wonderfull and passe all mans capacitie so as our wits shall fayle vs in that behalfe and therefore we must reuerence the secrets of God that are vnknowen to vs acknowledging him too bee righteous though we find his doings to be strange Many haue troubled themselues greatly about the firste parte of this sentence where it is sayde How are not the times hidden of God For it seemeth that Iob blasphemeth in going about too exclude God from the gouernment of the worlde And it is sayde that by the tymes are ment the thinges that are subiect to chaunge and alteration as if Iob had ment too say that God gouerneth well the worlde in generall but medleth not at all with the particular ordering aud guiding of things in seueralitie But this is farre off from the naturall meening And we neede not to seeke elsewhere for exposition or gloze than in the text it selfe For there it is sayde How are not the times hidden VVhat meeneth Iob by that Hee sheweth it himselfe in saying Howe is it that they whyche knowe God perceyue not his dayes VVe knowe that those are termed the dayes of God wherein hee vttereth and sheweth hymselfe For when God punisheth not the wicked ne deliuereth the good nor heareth their requests at the firste wee bee as it were in the darke and God seemeth too bee hidden and withdrawne out of the worlde and to separate himselfe from it to let all go to hauocke Too bee shorte excepte God make vs too feele his prouidence and prooue it vnto vs openly that hee gouerneth both aboue and beneath we bee as it were in the night and the tyme becommeth darke for there is no light but in the countenance of God when hee sheweth himselfe the father of all good men in preseruing them by his grace and on the other side punisheth the wicked as they be worthye This is it I say whiche inlighteneth vs this is the very day of the Lorde And so speaketh all the holy Scripture as when it sayeth too the wicked Doo you reioyce at the day of the Lorde It shall bee turned vntoo you intoo darkenesse and not into light it shall be full of feare and terrour VVhy so VVhen God appeareth the wicked muste needes bee afrayde bycause hys presence is ynough too ouerwhelme them For what causeth the wicked to bee so stubborne and too mocke at all threatnings and too go forwarde with their wicked affections but bycause it seemeth too them that they bee scaped from Gods hande But when God sheweth himselfe too them they muste needes bee abasshed spite of their teeth But now let vs returne to the text It is sayd that Gods dayes are not seene of them that know him that is to say of the good mē that trust in God wayting for his help for the saluation that he hath promised them so as they cannot at the first brunt perceyue that hee will helpe them they seeke him but yet for all that they dwell still in suspence as though their calling vpon him had not booted them at all Thus then ye see that the godly cannot see Gods presence that is to say they cannot perceyue out of hand by experience that God is neere them in such sort as he him selfe declareth saying that hee is alwayes ready too heere such as call vpon him in truth Now wee haue the true meening of this sentence that is to witte that Gods hyding of the times is not for that hee executeth not hys iudgements euery minute of an houre but bycause he delayeth and
must looke further than to the present and visible things Then what sayth Iob heere Beholde sayth hee howe menne condemne themselues when they sinne and yet they be not condemned by God too the sight of the worlde that is to say God executeth not his vengeance vpon them at the first dash but letteth them alone in quiet Men therefore are compelled to accuse themselues and as it were to make their owne indytement they condemne themselues and God spareth them And what is ment by that but that God reserueth a greater iudgement to himselfe and that in the meane while hee suffereth things too bee partly out of order too the intent wee shoulde drawe to him aloft and vnderstand that this is the tyme wherin we must be exercised with many battels temptations thys is the tyme of trouble and there is no other thing to lift vs vp withall but the reposing our trust in Gods worde so as wee walke not after our owne fancie nor rest vpon the things that can bee seene as nowe for that were the next way to make vs swarue aside from all ryght and reason This is it in effect whereat Iob ameth Therefore let vs marke well howe it is sayd that such as seeke the darknesse of the night to work naughtinesse in are sorie when they see the day appeere and it is to them as the shadowe of death True it is that somtimes men become so shamelesse as they sticke not to doe euill at high noone dayes and as it is saide in the Prophet they resemble harlottes which vncouer their legges and haue neyther shame nor discretion to discerne good or euill They are no more sorie as sayth Sainct Paule and as Salomon speaketh wheÌ„ they be once come to the bottome which is to despize God and all honestie they become brute beasts and discerne no more betweene good and euill but yet doth God leaue them some tracks whereby they bee forced to condemne their owne sinnes spite of their teeth If wee had neyther Scripture nor lawe nor pollicie nor anye thing else let vs but only looke vpon that which is sayd heere namely that when menne purpose vpon any euill they will finde some meanes to hide themselues and we can not but conclude that euill is euill and that the same is to be condemned VVhat maketh a man to shunne the sight of the worlde when hee would take his pleasure in whoredome in robberie in drunkennesse in wantonnesse and in such other like things He could find in his heart to glorie in his wickednesse and to make a vertne of it and yet neuerthelesse hee hydeth himselfe VVhat is it that constreyneth him to do so If it be sayd that there is but some one man that doth so and no man else will consent with him in his euill behold the whole worlde is full of vngraciousnesse It is to be seene that verie ofte men make compactes togither and suche as be giuen too some vice desire nothing so much as to haue other men doe as they themselues doe and yet notwithstanding as well the one as the other hyde themselues when they go about their naughtinesse and they would faine that their lewdnesse might neuer be knowne Hereby then the wicked do shewe that there is a certaine lawe euen in nature which can not be abolished yea and a discerning between good and euill And for as much as we see this we must of force conclude that God is the iudge For who is hee that hath printed such feeling in mens harts as to be ashamed and sorie for their sinnes It commes not of their owne good will and yet they shunne the light of the Sunne whereas they ought rather to shunne the light of Gods iudgement VVe see how men besotte themselues wilfully and would faine rock their consciences asleepe that they might haue no more feeling to think vpon god But when they haue all doone they muste spite of their teeth enter into themselues and bee hilde fast with this brydle to say in their consciences I haue sinned and wote not how to excuse my fault Then sith we see it must we not conclude that God iudgeth the worlde For that commeth of him men should neuer haue any consideration of them selues to bee wounded of their sinnes and to bee sorie for them excepte God constrayned them by force Nowe if God inforce mens consciences after that sort and seare them with a searing yron making them to haue as it were a burning fire within them thinke wee that hee must not one day call men before him and take a reckening of all things and lay open his registers as it is sayd in Daniell and discouer the things that as now lie buried in darknesse as S. Paule sayth to the Corinthians â–ª So then if there were no more but the shame that the wicked haue the same alone were a sufficient and infallible proof of Gods iudgement in so much that we must be faine to come to that which S. Iohn sayth namely that God is greater than our own consciences VVhen S. Iohn hath sayde that if euery man enter into his owne conscience hee needeth none other witnesse nor aduersarie too accuse him for he himselfe shall finde his owne misdeed and bee sufficiently conuinced of it there My freendes sayth he if we perceyue our owne sinnes yea euen whether wee will or no what shall God do Thinke we that hee is blinde when wee our selues are so cleeresighted Hath not he much more power than our consciences can haue So then if a man condemne himself for one sinne he must conclude that he is damnable before God for an hundred If he finde himselfe astonished and afrayde at his euill doing howe shall hee bee able to beare out Gods horrible vengeance which is prepared for vs if wee continue wilfully in our sinnes Behold heere a lesson which of all other is most necessarie and least put in vre For as I haue sayde alreadie if men had but one sparke of reason in them though there were no more but this remorse and shame that they haue of their sinnes yet should they bee conuicted that they could not scape the hande of god And surely as ofte as wee see a man wilfully giuen to doe euill or feele our own sinnes it is all one as if God summoned vs to his iudgement and constreyned vs to think vpon it And this is not done once a yere but we haue infinit examinations euerie day insomuch that we haue no soner offéded in any thing but by and by the said re moâ—se by and by the sayd sting pricketh vs which is as much as if God should sende a pursiuant to vs to say yee must appeare before the Lord he is your iudge VVee see a number of suche as haue doone amisse which labour to couer their sinnes and are verie cunning in it And why is that but bycause they know their sinne is damnable Behold God warneth vs and yet who is he that
regardeth it Do not men wilfully harden their hearts againste Gods warnings And may it not well be sayde that Satan hath bewitched vs Yes but there is yet more For beside suche warnings God sheweth vs by his worde what our faultes are and maketh vs to feele them and draweth vs to himselfe And yet for all this wee ceasse not to welter still in our owne filth and to growe as it were senslesse Hereby therefore it appeereth that this lesson is verie yll put in vre But yet is it not written in vaine and as I haue sayde it is well worthie to bee marked as in respecte of it selfe That is to say for as much as men labour to excuse and iustifie them selues in their euill dooings and yet can not bring it to passe it standeth euerie one of vs in hand to awake and to consider that we shall gaine nothing by our colouring of things for that can serue no further but to eschue the reproch of the worlde If a man haue spent the night secretly in whoredome if he haue gone a theeuing if he haue beguiled his neighbour or if he haue shet the doores to him to practize some treason truly menne can not condemne him till his lewdnesse bee knowne abroade but can he eschue the presence of god Furthermore let vs marke well howe the Apostle telleth vs that the worde of God is a two edged sworde and entereth through the bones and the maree so as there is nothing hidden from it but God examineth vs in our thoughtes and in our affections when he appoynteth his worde to be preached vnto vs Also let vs adde the lesson which S. Paule giueth vs which is that sith wee haue the Gospell to enlighten vs we be no more the children of darknesse but of light Suche as haue not Gods worde thinke they haue made a fayre hand if their sinne be once buried and come no more too their remembrance But what God doth so inlighten vs by his doctrin that we haue daylight in the night according as it is sayde that the Sunne shall no more shine vpon the Church by daye nor the Moone by night but the Lorde shall be the continuall light of it Truly the order of nature continueth always in his state but yet therewithall let a man lay himselfe in his bed or shet himselfe in his chamber or hide himselfe so close as no man may knowe what hee sayth or what he doth and yet the doctrine of the Gospell doth alwayes shine vpon him he can not quench the knowledge that God hath giuen him And out of doubt although the scornefull and heathenish sort labour to do it as we see howe there be mad beastes in these dayes which seeke mothing but to abolishe all religion yet will God haue the sayde Lampe of his worde to burne alwayes before them that they maye perceyue their owne damnation by it Then seeing that God hathe giuen vs the doctrine of his Gospell the brightnesse whereof wee can not dimme let vs bethinke ourselues and vnderstand that when theeues whoremasters and other euill dooers seeke couert they teache vs howe we ought to walke seeing that God is with vs and we present with him and that hee sheweth himselfe as it were with open face eyther as our father or as our iudge VVherefore let vs learne to dedicate our whole life vnto him and whereas wee see that such as would couer their euill dooing shunne the light as the shadowe of death and are glad when night commeth let vs vse the light that is giuen vs to keepe vs from straying out of our waye and from swaruing aside specially seeing that our Lord calleth vs and reacheth out his hande to drawe vs to him Thus ye see howe wee ought to profite ourselues by the grace that God giueth vs in making vs to know our sinnes and wretchednesse by meanes of his Gospell Furthermore let vs marke that like as the wicked doe hate the light of the day and could find in their heart that the Sunne were plucked out of the skie to the ende that they myght alwayes haue freedome to do euill so do they much more shunne the light of the Gospell And heere ye see also the cause why the same doctrine of the Gospell is so yll receiued of the world as our Lord Iesus Christ sayth It is a wonder howe that men should bee so stubborne againste God specially seeing he sendeth his own sonne to be our redeemer and offereth vs forgiuenesse of our sinnes desiring vs with a great gentlenesse and freendlinesse as can be Howe can it be will many say that men should bee so stubborne as to forsake the goodnesse of God Is it not an outrageous churlishnesse Yes certainly is it But behold the reason why the world hateth the Gospell is bycause that as our sauiour Christe sayth who so euer doth euill hateth the light Now the cace standeth so that most men giue themselues to all euill yea and ouen they that are conuicted of their wilfulnesse ceasse not too harden themselues but would faine shet their eyes to spite God with all their heart Then seeing it is so is it any wonder that men bee loth to tast of the Gospell or to byte of it but rather play the mad bedlems Ought it to be thought strange No For we see that theeues murtherers whoremongers and all other euill doers could wel find in their hearts to haue the Sunne darkened and that it should no more shine in the world But as I haue sayde the brightnesse of the Gospell is yet farre greater For that serueth not to gyude our eyes only and to shew vs the way outwardly but it entreth euen into oure secrete thoughtes and must examine that which is hidden in the verie bottome of our hearts So then yee see why the wicked are loth to come to this doctrin or to frame thēselues by any means vnto it But yet must we on our side deale cleane contrariwise as I haue sayde alreadie And therefore as touching the order of nature when God maketh his daisunne to shine let vs vnderstand that it is to the ende that euerie man should giue himselfe to goodnesse and do his dutie Marke that for one point Againe when wee shall haue walked according to our calling and state euery māseruing God and his neighbor all the day long let vs assure our selues that wee must not abuse the darkenesse of the night to libertie of dooing euill And why For the Lampe of Gods worde neuer goeth out as I haue declared alreadie Therefore both day and night let vs bee the children of light and let vs awake and be inlightned as Saint Paule sayth I say let vs not fall asleepe by soothing our selues in our sinnes neyther let vs thinke our selues to be innocent before god But rather let euerie one of vs quicken vp himselfe and not be drowned in our owne conceits so as we should bee past shame of doing of euill but let vs bee sober
walke soundly and that the man which is not giuen to any wickednesse dooth neuerthelesse iinger in paine all his life long so as he hath much ado to go vpon his legges And how commeth that to passe what is the cause of it VVe cannot tell neither are we able to determine And why For God reserueth the reason to himselfe This therefore is no poynt of his ordinarie Iustice neither must it be measured all after one rate Againe we see the wicked in prosperitie and that not onely for a day or two as hath bin sayd afore but for all the time of their life Yea and euē when they die it is as it were with laughter and they go away as it were in a sleepe For they be taken out of the worlde in the turning of a hande without any long pyning or suffering of much paine And what meeneth that Truly we must not blame God with vnrightuousnesse wee must not sharpen our tongue agaynst him But it behoueth vs to knowe that hee hath a higher kinde of iustice or rightuousnesse than our wit can reache vntoo and wee can neuer atteyne vntoo it but the reason must still be hidden from vs Neuerthelesse wee must not cesse too honour his secrete iudgements and too submit our selues vnto him in wayting till he disclose the thing vntoo vs which hee reserueth as yet too himselfe in hys owne secrete determination Lo howe God hideth mens right from them So then according too that whiche wee haue sayde if a man bee punished after that sort what will bee sayde but that hee is a wicked persone And yet for all that hee is not so True it is that all men are sinners and God might iustly destroy vs and damne vs when hee listed but he will not doo it For he reknowledgeth his owne for rightuous and layeth not their sinnes too theyr charge True it is also that too bee acquitte it behoueth them to condemne themselues before God and yet will hee acquit them how soeuer the worlde go Notwithstanding he chastizeth them in the meane while Too what purpose Is it to destroy and vndoo them No but hee hydeth their right that is to say hee sheweth not openly that hee accounteth them as his children nor that he hath forgiuen their offences and yet hath he done it notwithstanding that our wit be not able to comprehende it Furthermore let vs marke also that Iob hath a further eye to the vntoward misweening and false opinion that mē conceyue in beeing ouerhastie when they tarie not paciently till God shew them wherefore he afflicteth those that are his For if we were so discrete and modest as not too giue sentence of condemnation vpon such as are afflicted we should not find Gods proceedings strange neyther should wee say that God withholdeth the right But assoone as we see a poore man greatly afflicted by and by euery one of vs rush at him and condemne him Such perplexities therefore are a cause that a mannes right is buryed For to our seeming God ought at the first dashe to maynteyne the cace of suche a one as is ryghtmynded before him Neuerthelesse hee doth it not but maketh countenance otherwise So hee reserueth the iudgement too himselfe in suffering men to iudge amisse of vs and too speake amisse of vs and as it were to abhorre vs and in letting vs alone in that plight as good as ouerwhelmed And marke the cause why it is sayde that he will make the rightuousnesse of his seruants to shine foorth as the breake of the day The giuing of this promise is not as much to say as it shall alwayes bee perfourmed to eyesight for it behoueth vs oftentymes too abyde shame and reproche Yea and Sainct Paule himselfe sheweth it I say euen hee that had liued in angelicall perfectnesse sheweth that hee was subiect therevnto and not onely that he was cast vp too many slaunderous reproches touching his owne priuate life but also that he was misreported as touching his office insomuch that whereas he had handled the doctrine faythfully and purely yet notwithstanding men were so vnthankefull as they ceassed not too report euill of him VVell sayth he I appeale to the day of our Lorde which is to come Hee sheweth that oftentymes in this worlde there shall bee troubles that are mencioned heere so as a man shall not bee able too discerne betweene whyte and blacke but the best seruers of God shall bee slaundered and wronged And why is that Bycause that when men see them afflicted they alwayes conster it in euill part according to mannes inclination which is giuen to misdeeming Then let vs marke well that God doeth then bereeue men of iudgement when he appeareth not at the first brunt eyther to defende vs or too shewe that he holdeth vs for rightuous and when hee taketh not our cace in hande but suffereth vs to bee condemned by men and finally when he increaseth our afflictions more and more and therevppon men harden themselues agaynst vs that is to say become so peruerse as to iudge all things contrarie to the grounde of them and to gather so much the more boldenesse too them saying O I may well say it for may not men see still howe he is handled Thus yee see the good men are ouersore oppressed and God shrinketh aside and maketh no countenaunce of accounting them for rightuous but rather seemeth to warre agaynst them and too intende too condemne them aboue all others Now then we see that Iob blasphemed not God in saying that he had bereft him of his right And we see after what sort it behoueth vs to make our profit of this excellent doctrine Then let vs vnderstande that God may oftentymes bereeue vs of our right and yet we shall not haue whereof to accuse him or to complaine of him neyther shall wee amende our cace by pleading against him For he hath his secrete rightuousnesse which it behoueth vs to honour till he make vs to knowe it His minde is to exercise vs as yet in lowlinesse and when he worketh after so straunge a fashion towards vs as we cannot vnderstande it hee doth it to keepe vs in awe and to make vs to glorifie him in saying True it is Lord that I am heere as a poore blinde soule in the darke and I see not a whit in this behalfe but yet art thou rightuous Although thy iudgements be a bottomlesse pit in this cace so as I cānot enter into them yea and although I be as good as buried in death yet will I confesse thee to be rightuous ô Lorde VVhen we go so to worke then haue wee profited by the afflictions that God sendeth vs whereof the reasons are not apparant vntoo vs Furthermore let vs practise that which Iob sayeth here which is that if God bereeue vs of our iudgement we must not therefore forbeare to holde him alwayes for our God and too humble our selues vnder his maiestie according as it sayde the Lorde liueth who
as in a little shedde vnder leaues that are soone rotten but in an euerlasting house that is full of glorie Seeing then that we knowe that God calleth vs to so happie a lyfe and gyueth vs assurance of it in oure Lorde Iesus Christe wee neede not to shunne death sith that therby we enter into the full possession of our saluation To be shorte wee come not to death as the vnbeleuers do The vnbeleeuers say I know not whither I go If they haue any opinion of the immortalitie of their soules eyther they muste needes bee dismayed at it when they know that God shall be theyr iudge or else they shall be sotted in such wise as they shall thinke there is no better lyfe than this But for our parte it behoueth vs to know that God hath created vs after his owne image and likenesse to the intente to gather vs vp to himselfe and that wee shoulde bee sure that he will do it if wee referre our selues wholly vnto him following the example that oure Lorde Iesus Christe sheweth vs Father sayeth â—ee vnto thee do I commende my spirite Then lette vs learne too saye freely vnto God Lorde I yeelde my soule into thy handes Thus yee see howe wee shall bee safe when wee knowe that God is the keeper of our soules Thus ye see how we shall go gladly and with a good will vnto death bycause our soules are in Gods keeping till he knit them to theyr bodies agayne in his comming at the laste daye VVhen wee bee at this poynt then to confirme the sayde prayer withall thou mayst adde Thou hast redeemed me ô Lorde God of truth Lo howe Dauid speaketh and Iesus Christ hath vsed the same to shew that it is a requeste whiche oughte too bee common to all members of the Church So then to the ende that we doubt not of Gods receyuing of our soules into his keeping when we betake them to him vnfaynedly let vs know that he is the God of truth in so muche that hee will not suffer vs to perishe whatsoeuer befall vs so wee haue the heart and minde to put ourselues into his handes Nowe lette vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to haue pitie vppon vs wretched creatures and bycause wee be so loth to followe that which he sheweth vs that it may please him to stablish vs in such a zeale by his holy Spirite as wee may neuer swarue nor be turned from the right way wherein he shall haue once set vs And for asmuch as so long as we liue in this worlde we be inclined yea and giuen vp to many vices and imperfections lette vs pray him to graunt vs the grace to resiste them in such wise as hee may bee glorified by oure confessing of his name whyther it bee in lyfe or deathe and that in the meane whyle wee may bee knitte too him by fayth and hope so as wee may persiste therein too the ende and vntill hee haue gathered vs into the euerlasting heritage whiche is purchased for vs by oure Lorde Iesus Christe That it may please him too graunte this grace not onely to vs but also too all people and Nations of the Earth bringing backe all poore ignorante soules from the miserable bondage of errour and darkenesse to the right way of saluation for the doing whereof it may please him to rayse c. The .xcix. Sermon which is the third vpon the .xxvij. Chapter 8 VVhat is the hope of the hypocrite vvhen he shall haue heaped vp and God shall haue plucked avvay his Soule 9 VVill God heare his crye vvhen trouble commeth vpon him 10 VVill he set his delyght on the Almightie vvill hee call vpon God at all times 11 I vvill teach you vvhat is in the hande of God and I vvill not conceale from you vvhat is vvith the Almightie 12 Beholde yee haue seene all these things and vvhy do yee vanishe avvay in vanitie WE sawe yesterday that if we will iudge of the state of men wee must not rest vpon this present life but we must go further for if we loke no further thaÌ„ to the life of man we shall see that it is but as a shadow although it were grauÌ„ted that he had all his own harts desire so as god wold giue him whatsoeuer he wold wish what were al that but a smoke that passeth away out of hand Therfore it behoueth vs to come too the hope that Iob speaketh of heere that we may haue skill to discerne whither a mans life be happie or vnhappie And hee bringeth vs purposely vnto death declaring that sith the vnbeleeuers or despisers of God are plucked out of this world by violence it behoueth vs to coÌ„clude that they be all vnhappy and that the pleasures riches honour such other like things which they haue are but deceitfull vanitie and we must not busie our heads about them Therfore when a maÌ„ liueth after such a sort in this world as he knoweth himselfe to be in Gods hand so as he resteth disposeth himselfe vpon his goodnesse and therewithall is readie to remoue hence as oft whensoeuer God shall call him assuring himself that his euerlasting abiding place is not here but in heaueÌ„ then is he in the cace that he may be deemed a happy maÌ„ But as for him that regardeth not God ne trusteth in his goodnesse ne knoweth himselfe to be in his keeping but woulde fayne dwell euer in this worlde and cannot bee gotten hence but by force and constraynt although such a man haue all that he can wish for a time yet is he but a wretched creature And for the better confirmation of this matter Iob addeth as now That God wyll not beare the wicked when they pray no not euen in the middes of their distresses This deserueth too bee well marked Iob sheweth wherein the cheefe weale that wee can haue or wishe to haue consisteth namely in hauing recourse vnto God that he be mercifull to vs to succour vs at our neede Let vs put the cace that a man had all things else that coulde be imagined and yet wanted this surely all the rest were nothing woorthe but shoulde bee turned into his bane VVhat if a man laugh what if he liue in ioy and pleasure what if hee haue goods ynough and to muche what if all men honour him and to be shorte what if hee seeme to be a Petigod here by lowe as in a Paradise yet if he haue not this priuiledge of resorting vntoo God with full beleefe that his resorting to him shall not bee in vayne but that his requestes shall bee graunted all that euer he can haue besides shall bee but a curse to him and an increace of his decay Then lette vs marke well that it is not for nought that Iob bringeth vs heere to the principall poynt of our whole life as in respecte of the weale that wee can wishe which is that God shoulde
hypocrisie of the faythlesse is discouered when our Lorde handleth them not after their owne liking but holdeth them shut vp in some distresse For then they fret fume against him But cōtrariwise if God scourge the faithfull man that hath prayed to him in his prosperitie in the time of his rest he ceasseth not to holde out still in beseeching him to playe the surgion in healing of the woundes that he hath made To be short Gods children continue in prayer and haue the sayde perseuerance or holding out in so muche that although God afflict them seeme to turne his backe too them to be deafe to their requestes yet neuerthelesse they hold on still and neuer giue ouer cleane Contrariwise if God graūt not the faithlesse their request as soone as they pray vnto him if he pleasure them not by and by if hee perfourme not theyr desires withoute delay they thinke they haue loste their tyme And so we see that the fashion of praying a right is first not to tarry till extremitie cōpell vs but rather to be doing aforehand as neede is that we shoulde praying God to preuent vs with his gracious goodnesse Take that for one point Againe if we be in trouble distresse let vs not ceasse to pray as well as if we were in prosperitie For although God seeme not as then to fauour vs but rather to be an aduersarie an enimie vnto vs by the estimation of oure fleshly vnderstanding yet behooueth it vs to exercise our faith in calling vpon him and whereas it may seeme to vs that we haue not auayled awhit by praying but rather that God is deaf to our requests yet notwithstāding let vs hold on stil not leaue off But when we haue sighed sobbed to day if we feele no asswagemēt by it let vs returne to the same remedie againe tomorrow In good faith yee see that although a sicke person perceiue not that his Phisition hath done him good at the firste yet will he not ceasse to beleeue his counsell still And is it meete that we should put more trust in mortall men than in our God So then let vs wey well this saying that is set downe here for praying continually vnto God and let vs thinke that it is too no purpose for vs to go too God at startes to desire him too haue mercie vppon vs but that wee muste doo it diligently and euery man stirre vp and taske himselfe to it both euening morning saying VVhat wretched creature sleepest thou heere Knowest thou not what neede thou hast that thy God shoulde ayde thee And againe if we bee afflicted and suffer aduersitie let vs not ceasse to call vpon God nother let our harts fayle vs assuring our selues that our afflictions shall turne to oure welfare and soulehealth But let vs hold on all the dayes of our lyfe yea let our holding on be such as we may be importunate according as our Lord Iesus Christ she weth vs in the parable where he exhorteth vs to pray without ceassing although God shew not by effect at the first that hee heareth vs But there is yet further that the wicked man will not set his delight in God which is a notable saying conteineth a good lesson For heere Iob putteth a difference betwixte the pleasure or ioy that Gods children and the faithfull sort haue and the pleasure which the faithlesse take Hereby we vnderstand that all skorners of God all malicious persons all looce liuers although they seme to be the happiest folke in the whole worlde are vnhappie and there is nothing but wretchednesse in them On the contrarie parte although the children of God bee taken to be forlorne wretched as it were damned creatures yet are they right happy bycause they set their delight in god Thus see wee a sentence right worthy to be well marked and to be called of ten tymes too rememberance There is none of vs but hee desireth to haue ioye and yet in the meane while wee knowe not what the true ioy is nor wherein wee ought to take it nor wherevntoo wee ought to referre it And that is the cause why the ioy of this worlde is cursed by the mouthe of Gods owne sonne who sayeth wo be to you that laughe And why VVill God haue vs to bee alwayes sad Is God greeued and offended that we shoulde make any myrth To what purpose serue the texts where it is sayde that God would fayne haue men to be merrie and giueth them wherwith to be merrie For hee not onely voutsafeth too giue them nurrishmente and sustenance but also giueth them abundance wherwith to be merrie Howe commes it to passe then that our Lorde Iesus Christ curseth the laughter of the worlde It is bicause men besotte themselues in their mirth And what is their ioy It is a cleane forgetting of themselues and a turning awaye from God according as wee see that moste men cannot bee merrie vnlesse they thruste God a good way off and runne ryot and gyue themselues to suche superfluitie as there remayneth no more wit nor reason in them For somuche then as men do so passe their bounds needes must their mirth be cursed To bring examples heereof is needelesse as now woulde God the thing were not so much knowen and practized as it is But what There is not that man of vs all that findeth not the same vice in himselfe For if there bee any talking of God wee woulde fayne that it were quickly at an end I say it were ill with vs if our Lord made vs not to feele the sweetenesse that we finde in him For he that hath once tasted of that can neuer haue his fill of talking of God but will preferre the minding and muzing vpon God before all the pleasures in the worlde But as for those that are giuen to vanities they stand vpon thornes till they bee gone when there is any speaking of god And why For that is a melancholike matter too them And truely wee see that bothe in feasting and in talking in such other like things it is but a trouble to the whole companie to haue mention made of god Therefore let vs not thinke it straunge that God pronoūceth this horrible curse agaynste the mirth of the worlde seeing it is so frowarde that it runneth quite oute of square from the right waye and keepeth not it selfe within any boundes nor can bee merrie but in all wantonnesse and disorder So then let vs come backe too that whiche is sayde in the lawe Thou shalt bee merrie in the presence of thy God. This lesson of beeing merrie in the presence of God is of greate importance And it cannot bee doone without acknowledging that all the good things which we haue do come of him and that hee giueth vs them to the intente that wee shoulde take him for our father and yeelde him thankes acknowledging him to bee the fountayne of all goodnesse and that wee
causeth him to say that when he hath punished them in their owne persons the same rigoure must bee faine too extend euen vnto their posteritie yea and that euen after their deceasse he will not ceasse to shewe how sore he hated and abhorred them by punishing their ofspring Sith it is sayd so needes ought the wicked to be terribly afraid yea thoughe they were harder than stone Howe nowe may they say Howe great will Gods vengeance bee vpon vs seeing that euen our children shall bee wrapped in it and that the fragmentes thereof shall flye to our posteritie euen after our death If oure issue muste perishe through our fault howe great and terrible shall our own destruction be Thus then yee see why our Lorde doth expresly threaten the wicked to punish them euen in their children It is to the ende that we should be touched neerer the quicke with feare seeing that men are so dull and hardharted of their owne nature But let vs come now too that which was touched in the beginning that is too witte that Gods iustice may bee seene howe be it not alwayes VVe see then that the children of the wicked doe soone melte away and if they haue goodes those wanze away too and when they seeme too haue wherewith too feede yea and too fat themselues throughly men are abashed to see howe sodainly it wasteth away and no man can tell howe but that it is seene to be so So then if wee looke wisely vpon Gods iudgementes wee may well see by experience that it is not for nought that the Scripture sayth that God will punishe the wicked in their ofspring Looke vpon a man that shall haue endured great vnquietnesse and paynes all his lyfe long too gather goodes In deede hee heapeth vp a greate hoorde and it shall seeme that his riches shall neuer fayle in his successoures and yet all is consumed to lesse than nothing To whome or too what cause may suche chaunge bee imputed Let vs conclude that God putteth too his hande VVherefore let vs not bee blynded when oure Lorde worketh after that fashion but let vs learne to take warning by examples that we be not caried away with couetousnesse ne imagine that mannes welfare consisteth in much gathering but rather let vs make account onely of Gods blissing as of the thing that nourisheth vs and will continue to nourishe our children also If God reach out his hand to feede vs it is ynough for vs let vs praye him to continue it still and that in such wise as wee may perceiue him to be a louing father and assure our selues that he will not fayle our children after our deceasse But for as much as the wicked doe take so great payne to enriche themselues the riches that they heape vp shall be an occasion to cast their chlidren into deeper destruction than their fathers And when they thinke them selues to haue done maruellously well in gathering much they doe but twine the halters that shall draw their children to destruction For had they made them too learne but some simple handicrafte that they might haue walked conscionably the same would haue beene a good heritage to them But when they leaue them possessions they become so blinde with them that they giue themselues to al naughtinesse and so their riches muste needes bee an occasion to make them abhorred both of God and man For God can not beare their pryde And men also are prouoked against them bycause that vpon trust of their riches they take vpon them to doe euerie man wrong and anoyance God therefore is forced to bende himselfe against them Againe if they bee accustomed too deyntie fare and drunkennesse they can not get oute of it and that is a cause to make them giue them selues ouer to all euill in the ende Nowe looke as the wickednesse increaseth and augmenteth so also must Gods vengeance growe hoter and riper Then let vs marke well that when wee see such chaunges and that the goodes whiche are wickedly gotten by the fathers are scattered and wasted awaye in the handes of their children thereby God sheweth vs that his denouncing of suche threates is not in vayne Marke that for one poynte But yet therewithall let vs marke also as I began to say alreadie that that is not cōtinuall For diuers times God taketh awaye the goodes of the godly and of their children so as they bee quyte stripped And why doth he so Euen for some reason that is secrete to himselfe and vnknowne to vs Neuerthelesse we knowe that the same is for their welfare For by that meane hee intendeth to inure them too pacience or too take awaye the occasion of falling asleepe heere bylowe or else to bee shorte hee mindeth as it were too minister some purgation to them or to let them bloud bicause hee seeth well that the abundance which they possesse would bee as a noy some superfluitie to them VVhen a surgion letteth a man bloud it seemeth to bee to his hurt and in verie deed it is the selfesame way whereby a theefe murthereth a man but yet the letting of him bloude by the Phisition is for the curing of his disease and for a good cause Euen so it happeneth oftentimes that God bereeueth the rightuous men of the goodes and substaunce which hee hath giuen them or else that hee impouerisheth their children and his so doing is not too the ende that wee shoulde take it for any punishment but cleane contrariwise it is as I haue sayde a purgation that hee vseth towardes his children and thereby also he draweth them backe from being intangled in these worldly goods least the same might be an occasion to bring them and all their ofspring to destruction Ye see that the execution of Gods iudgements where of we haue spoken heretofore is not continuall and therefore we can not make a general rule of it without exception But let vs come backe to that whiche wee haue spoken of so often alreadie and which shall bee declared in the nexte Chapter following which is that Gods iudgementes are not alwayes visible so as wee might poynte them out to say God dealeth alwayes after this manner So then when so euer God punisheth any man be it in his own person or in his ofspring let vs looke well vpon such examples that we may profit our selues by them And if he winke at others and punish them not at the first let vs tarie paciently till the day of the Lorde appeere For so long as we be in this world we bee as it were in the night by reason that thinges are so darke But at the comming of our Lorde Iesus Christe all bookes and registers shall be layd open and nothing shall be hidden any more and therefore let vs tarie paciently for that daye Furthermore if God scourage vs yea euen in suche wise as wee may suppose that hee hateth vs and persecuteth vs as a mortall enemie yet let vs not therefore ceasse to humble
crie oute I am builded vpon bloud and another I of murther Therefore let the faythfull aduise them selues well when they builde that it bee not vppon goodes wrongfully gotten if they mynde too haue ioy of their dwelling And therewithall how so euer the worlde goe let them not rest there to make their nest of it but let them be readie to remoue when so euer it shall please god Nowe furthermore it is sayde That the wicked man shall die and not bee buried honourably and that hee shall open his eyes and see nothing This serueth too conclude the matter that hath bene treated of for Iob meeneth that it maye well come to passe and so it doeth indeede that the wicked shall stumble yea euen after hee hath bene aduaunced For the thing whereat he looketh is that our Lorde exalteth the wicked and afterwarde letteth them fall yea euen a deadly fall For as touching their death they are not buried honorably and agayne when they looke about them they finde no succoure but are disappoynted of their longing Heere we haue a faire looking glasse of Gods iudgementes howebeit that we play not those which held argument against Iob that is too wit that wee goe not about too inforce God too set things in their perfecte state For that shall not bee done till the last day Yet in the meane season it behoueth vs to bee warned to looke vpon Gods hande as ofte as our Lord ouerthroweth the wicked and beateth them down VVee must not in this poynte seeke any chaunce as the children of this world do whiche imagin a wheele of Fortune where as menne are hoysed vp alofte and afterwarde let fall agayne For the chaunges and returnings which we see in the world are not things that happen by aduenture but it behoueth vp too father them vppon the hand of god As howe Sometimes hee punisheth them that haue abused his grace and sometimes hee beareth with them so as it is not perceyued that hee myndeth too punishe them but yet they shall haue so much the more terrible account to make as I haue touched alreadie Notwithstanding if wee see the wicked fall it behoueth vs to knowe that God did not aduaunce them without cause but that the same was to the ende that their fall shoulde be the greeuouser euen to breake their necke Then after they had beene hoysed vp aloft God must make them to fall after that fashion Furthermore it is not for nought that their buriall is spoken of heere For although it bee neyther heere nor there in respecte of our saluation yet are there two things to be considered The one is that the wicked doe at their death defye God and nature and thinke too prolong their greatenesse and pompousnesse still in spyte of nature when oure Lorde conueyeth them into rottennesse Yea euen then do I say the wordly and fleshely men make muche more brauerie than in all their life afore For their sumptuouse buriall is too saue their memoriall from perishing that men might speake of it for euer So then we see that the foolish curiositie which the worldlings and vnbeleeuers vse in beeing buried with great pompe is to continue their pride in despite of god But God laugheth such presumption to scorne For hee disappoynteth their expectation in so much that whereas they purposed to be buried honorably diuers times he hath giuen them a cleane contrarie buriall Marke that for one point But yet it is also to be considered that buriall was brought in by god It is no inuention of man without good grounde but it is Gods ordinance to the end it should be a witnesse vnto vs of the resurrection euerlasting life VVhen men be buried they are layde vp in the earth as in a store house vntill they maye bee raysed vp agayne at the last day and so our buriall is vnto vs as a looking glasse of the resurrection Therefore when the wicked are disappoynted of buriall it is as much as if oure Lorde vttered his cursse vpon them after a visible manner yea euen as well in deathe as in life according as it is sayde heere And yet notwithstanding lette vs marke that if the wicked bee buried honourably wee muste not bee troubled at it nor thinke that God hathe forgotten hym selfe or that hee executeth not his iudgementes in conuenient time for wee see what the Scripture sayeth of the riche man namely that he was buried And what sayeth it of Lazarus There is no mention made of his buriall in so much that it is not known whether he were eaten with dogges or whether he were cast abroade into the feeldes The Scripture speaketh not of it it speaketh but of the buriall of the riche man Contrariwise if Gods children happen sometimes to lye vnburied is it to be concluded therfore that they are accursed No like as when the wicked are buryed it is not too bee sayd that they are blessed in their death But it is to shewe vs that God executeth not his temporall punishmentes after one egall rate in this worlde but reserueth the chiefe to himselfe till the latter day As much is to be sayd when wee see good men burned and put to open shame and Gods children perishe with the wicked yea as touching the bodie so as they bee caried to the gallowes For although they bee the martyrs of Iesus christ and that that slaunder bee more honour to them before God than all the preserments in the world yet not withstanding God gyueth them not burīall And howe commeth that too passe Howe falleth out the threatnings against the wicked that is spoken of here It behoueth vs to come backe to that which I haue sayde namely that they be suche iudgementes as are hidden and incomprehensible as yet and that it behoueth vs to tarie till our Lorde bring vs to that daye wherein all things shall bee discouered In the meane season let vs knowe that the heauen shall serue for a tumbe too suche as are so martyred I meane too the innocents that are put to reproche by the wicked and the persecuters And that if they had the honorablest buriall in the worlde it were nothing in comparison of the benefite and priuiledge that God giueth them For can a man finde a more honourable tumbe than the heauen But oure Lorde maketh that to serue for a tumbe for his children when he bereaueth them of common and ordinarie buriall And so if it please God to haue vs buried let vs know that the same is as a record of his goodnesse And if hee bereeue the wicked of their buriall let vs also behold his vengeance both in their life and in their death Yet notwithstanding let vs learne to refraine our selues and to haue our eyes as it were closed vp in respect of his secrete iudgemenres vntill we become vnto the last day where hee will shewe vs the things perfectly which are now out of order Nowe let vs fall downe before the face of oure
sayde texte too that which is conteyned heere it followeth that the feare of God was the treasure of Ezechias and of all his people Esay therfore doth well shewe there that whiche Iob meeneth heere that is to witte that suche as knowe the things that God teacheth by his worde will not be wedded to these small and fonde suttleties but will bee well grounded in knowledge how to rule their life to walk in the feare of god For vnder the woorde Treasure hee sheweth that that is the thing wherevppon men muste wholly settle themselues as vppon their full and perfecte felicitie and wherein they muste take their full contentation and reste Nowe wee see that the thing which is spoken here is very true that is to witte that men shall then be wise and skilfull when they shall haue profited so farre as to walke in obedience to God and in holinesse of lyfe And furthermore lette vs come backe to that which hath bene touched already that is to witte that therewithall wee muste applie oure whole studie and sette our whole minde vppon the things that are conteyued in the holie Scripture bycause there is nothing there which is not for our profite And surely it is vnpossible to feare God and to giue our selues to his seruice vnlesse wee be acquaynted with his goodnesse according as it is sayde in the hundred and thirtith Psalme Lorde thou art good and there is mercie with thee too the ende that men shoulde feare thee VVee see then that men can not bee grounded in the feare of God vntill they haue knowen Gods mercie and taken holde of it to the ende to come to him with a free hearte and too seeke him For so long as wee shunne God we are fierce agaynste him and consequently rebelles But men shall neuer conceyue a ryghte taste of his goodnesse except they bee taught it by the Scripture And that also is the place where true feare is For wee muste not thinke that vnder this woorde Feare the Scripture meeneth only some bondage that men shoulde yeelde vntoo God as though they were enforced therevnto But this feare heere importeth that wee muste bee fully minded to suffer ourselues to be gouerned by gods hande and aboue all things knowe what his goodnesse and mercie is and yeelde him such reuerence as wee may be truely ioyned vnto him And vndoubtedly when hee speaketh of the honor that belōgeth vnto him he not only alledgeth his maiestie nor only sayth that he is master and Lord but therewithall also sayeth that he is a father For he cryeth out by his Prophet Malachie If I bee your mayster where is your feare And if I bee your father where is your loue True it is that in that place hee putteth a difference betweene loue and feare But afterwarde hee sheweth that those two woordes come bothe to one ende that is to wit that forasmuche as wee ought to acknowledge him both as a father and a mayster we ought to loue him howbeeit with suche reuerence as in all oure life we desire nothing ne seeke nothing but to obey him So then wee see nowe that Iob is so farre off heere from intending to reiect fayth that hee rather leadeth vs vnto it For that also is the poynte whereat we muste beginne too walke in the feare of our god And this is the cause why Sainct Paule when hee speaketh of wisedome prayeth God to open the eyes of the Ephesians too the ende they may know howe to hope for the saluation that God hath prepared for them in Heauen by the resurrection of our Lord Iesus Christ And afterward in the third chapter he sayeth that it behooueth vs to knowe the kindnesse of our Lorde Iesus Christ and the loue that he hath shewed to assure vs of our saluation insomuche that hee is oure length breadth heyghth and depth As if he shoulde say wee might well streyne our selues on all sides but if wee woulde mount vp neuer so high we could not be able to go beyond the cōprehending of the loue whiche hath bin shewed in the person of our Lorde Iesus Christ Also we may well seeke all depths but yet we must hold this for a certaintie that when we haue gone to fro all that euer it behooueth vs to knowe is but to conceyue howe God sheweth himself a father sauiour according as he hath adopted vs in the person of his Sonne minding too make vs partakers of his goodnesse mercie wherin our welfare consisteth Now then we see that to feare God it behoueth vs to be sure of his goodnesse But here Iob hath set downe one particular for the whole purposely to cōdemne the fond toyes wherevnto men gyue themselues when they haue not the affection zeale to be edified in the feare of god Furthermore wee haue to gather vpon this text that the worde whiche is giuen vs and also conteyned in the holy Scripture is so excellent a treasure as we cānot set store ynough by it VVe know that wisdome shall be esteemed yea euen of the most ignorant and veriest idiotes For our Lorde hath giuen vs this insight by nature that wee knowe true wisedome to bee an amiable thing And our Lorde decketh his woorde with that honorable title and telleth vs that if wee profit therein it is the thing wherein our whole wisedome consisteth This then ought to inflame vs greatly to seeke the things that are conteyned in the holy Scripture To be short that we may profite in the schoole of our God we must needes haue that or els wee shewe our selues to reiect the thing which is to be desired of it owne nature yea and that we would fayne be bereft of it VVherefore let vs learne to be inflamed with suche zeale to profite in the holy Scripture as wee may preferre the doctrine that is conteyned there before all oure owne fansies and before all the vanities of the worlde that carie vs away Furthermore it is not ynough for vs to haue suche a desire to profite in the holy Scripture but we muste learne also to honour it accordingly VVe shal see many fantasticall persons in these daies which despise Gods worde bicause as it seemeth to them there is nothing but simple stuffe for the common people and that it woulde be but a dulling of their wittes if they shoulde set their mindes vpon the holy Scripture But our Lorde payeth them as they are worthie For if a mā trie what is in them he shall find them double blind and that our Lorde bereueth them of common reason so as they become the veriest fooles doltes idiotes in the world See I pray you what is the wages of their pride that make no account of Gods woorde True it is that at the first blush we shall see great simplicitie there For our Lorde vseth no high stile but rather tempereth himselfe bothe to greate and small Yet doeth not that imbace the Maiestie of the holye Scripture at all VVhy so
or else as if a sick man should content himselfe with a preparatiue and afterwarde die vpon it for want of taking further phisick Then must not this shamefastnesse raigne alone in vs but it must leade vs further that is to wit that although men perceiue not our defaultes and that wee might haue couerings to hyde our selues withall and to beguile the worlde yet neuerthelesse our owne conscience may watch and keepe ward and the iudgement of God may presse vs and that we may so dispose all our whole life as wee may not desire onely to be had in good reputation of men but also to be allowed of our god And for the bringing heereof to passe wee must not onely absteyne from open euill doing but our hartes also must be clensed and we must haue our affectiōs corrected so as wee may not haue any backe nooke to hyde our filthynesse in Thus ye see what we haue to remember in this streyne But yet notwithstanding wee see in what tymes wee bee For now a dayes like as there is not any feare of God so is there no shame of men Iniquitie doeth so ouerflowe that they which bee most shamelesse are most valiant At leastwise youth ought too haue some modestie and vndoubtedly it is not without cause that the Paynims did of their owne naturall witte knowe that shamefastnesse is the peculiar vertue of yong folkes And why For yong folke are not yet so well gouerned as were requisite They are full of boylings that stirre them vp vnto euill the fire is in their heade and therewithall their lusts are so violent as it is very hard to represse them Herevnto our Lorde giueth a remedie which is that although yong folke be verie headie yet notwithstanding they are conuicted constreyned to know thēselues and they perceyue that they haue not yet such a stayednesse in them as were requisit and that is the cause why they haue some shamefastnesse in thē But what is seene nowadayes there wāteth no store of yong russians behold these yong Cockerels they are no sooner cropen out of the shell but by and by they must haue a sworde by their side and you shall see them vtterly voyde of al shame They think they ought too bee like brothels of the stewes and that whatsoeuer they doo neyther reuerence nor Iustice nor anye things else ought to gouerne them To bee short wee see how youth is become altogither diuelish and that not only there is no feare of God but also no honestie at all in them Sith we see this let vs assure our selues that there is a floud of iniquitie and that things are so farre out of order as they be past remedie For it appeareth that the thing which ought to bee imprinted by nature in al men and specially in yong folke that is to say shamefastnesse and modestie is quite razed out and yong folks are vtterly shamelesse and stubborne and passe not though they be mocked for their vnshamfastnesse So then let vs learn to walke in greater feare and carefulnesse For we shall not bee excused by alledging that euerie man dooth as wee doo for it is no meanes to acquite vs before God too say that other bee no better than our selues but rather let the same be an occasion vnto vs to drawe backe that wee bee not wrapped in the vyces that raigne so in all men And furthermore let vs remember howe it hath bin sayde that we must not walke as men that looke but onely vpon the creatures but let vs set God before our eyes according also as we cannot scape his presence True it is that through our inclination too hypocrisie wee seeke many windlasses and startingholes but yet must God needes follow vs euery where Seeing it is so let vs learne to dedicate our selues wholly vnto him and to haue our sight fastened vpon him And forasmuch as hee inlighteneth vs by his worde let vs thinke also vpon that which the Apostle telleth vs in the Epistle to the Hebrewes For there he declareth that the worde which wee heare is of the same nature that god himself is which is to search our thoughts to try out al that is in vs to deuide asunder the mary from the bones and the veynes all that is in vs Seeing thē that when our lord sendeth vs his word he will make such a triall that all that euer lieth hid in men must come to light let euery of vs walk as in the brode day and consider that we be no more in darknesse seing our lord Iesus Christ reigneth among vs by his gospel Thus ye see what ye haue to remēber in this text And now Iob addeth that the Princes rose vp afore him yea and that the cheef men and gouerners bild their peace when they heard him speake Here wee see an order that nature teacheth were it not that the malapertnesse of men peruerteth all things And if we follow that which our Lord sheweth I say euen according to the order of nature It is certaine that if there were a man that had the gift of teaching and more iudgement and knowledge than other men he should be harkned vnto and euery mā would hold their peace when he spake VVhat is the cause then that whē a man shall speake good reason haue the gift to edifie others he is not receyued but dispised and many bablers thrust themselues foorth and will needes be heard with their tongues running at ryot by meanes whereof the truth shall be put backe thrust vnder foote what is the cause thereof It is for that men cannot abyde that God should guyde and gouerne them but as I say they corrupt all the order of nature by their malapertnesse or rather madnesse For needes must we become wood beastes when wee cannot abyde to submit our selues to truth and reason and to admitte them that are ordeyned ouer vs as it were in Gods steade Therefore let vs marke well this text For Iob meeneth not too magnifie his owne persone onely No vndoubtedly it is not his meening VVhat then Yesterday I shewed you a peculiar reason which hee had too speake so But further we may gather also a generall doctrine that God giueth vs by Iobs mouth whiche is that when there is an vpright and vertuous man and therewithall indued with wisedome wee must giue eare too him and receyue him among vs For if wee followe not the rule whiche is shewed vs heere wee not onely doo wrong vnto a mortall man but also God taketh the same wrong to be done as too his owne persone And not without cause for if a a man bee able too gouerne vs with good doctrine thinke wee that hee hath it of himselfe Euerie manne can well ynough say that it is the gyft of god Nowe when God aduaunceth a manne in suche wise by gyuing hym more largely of his holye spirite it is too the intent hee shoulde purchase himselfe estimation and not rather for
of all our aduersities Lo what wee haue too marke And furthermore if God scourge vs for our sinnes we must be the lesse plunged in sorrow by reason of those afflictions and take them so much the more meekely and with a quiet mind considering how we haue neede to be handled so sharply in respect of the diseases that are roted in vs In the meane while forasmuch as wee cannot bee mery but with offending of God wee haue a threatning added here that he will change our harp into mourning and our Organs into voyce of lamenting VVee see how the world abuseth Gods benefits in these dayes For if euery man looke into himselfe wee shall see that if our Lorde giue vs rest by and by wee start out of our thinges as the Prouerbe sayth And againe if we come to the common state alas we see that the world is as farre out of order as may be and to be short it seemeth that men haue conspired to greue God and the more that he sheweth himself louing and kinde towards vs it seemeth that wee become so much the bolder to prouoke him Sith it is so we may well be afrayd that he will turne both our harpes and our organes to weping wayling sorow For we are well worthie of it And good reason it is that he should cast vs into heauinesse and anguish seeing that wee haue abused his benefits so shamefully Yet notwithstanding if it please God to make vs feele his hand by afflictions whether we know the cause of it or no let vs not therfore cease to flee vnto him in hope that he will receiue vs to mercy yea verely if we condemne our faults that our cōdemning of them be in suche wise as we assure and warrant ourselues that he will continue his goodnesse towards vs make vs alwayes too feele his grace euen till hee haue filled vs with it to the full Nowe lette vs fall downe before the face of our good God with acknowledgement of our sinnes praying him too make vs so to feele them as it may bee to bring vs to trewe repentance and that yet notwithstanding wee may not ceasse to tast cōtinually of his goodnesse towards vs to put our trust therin to flee thervnto for our refuge in the name of our Lorde Iesus Christe And so let vs all say Almightie c. The Cxj. Sermon which is the first vpon the .xxxj. Chapter I Haue made a couenant vvith mine eyes And haue I 〈…〉 looked vpon a mayde 2 And vvhat is the portion of God from aboue and the inheritance of the almightie of heauen 3 Is there not a cutting off for the rightuouse and confuzion for suche as conspire or practize vvickednesse 4 Doeth not he beholde my vvayes doth not he count all my Steppes WEe haue seene already heeretofore howe Iob protested that he was no such man as his friendes would haue made him beleeue for they were of opinion that hee was a reprobate afore god Therfore he declared that hee had lyued holily and vprightly nowe hee returneth agayne too the same matter and not without cause For it was a grieuous temptation that men should take him to be an hypocrite notwithstanding that he had walked in vprightnesse of heart and playne meening before god And furthermore he had had no regard of his owne reputation nor what men thought of him for God knewe him True it is that he ought not to haue thought it straunge that hee sholde bee afflicted of Gods hande although he had liued as we see here but yet was it good that he knewe the ende and cause why God visited him so But we shall see this more fully in the winding vp of the Chapter Now let vs looke to that which is cōtayned here which is that Iob intendeth to declare that he hath serued God faithfully and that his induring of so grieuous and excessiue miseries is not for any offence that he had committed but for some other secrete reason knowne vnto God which men can neyther know nor discerne Firste he giueth record of his soundnesse when he sayeth that he made a couenaunt with his eyes not to caste any vnchaste looke vpon any mayde liuing And it is a signe of great and as it were Angelicall perfection in man if he be able to protest that he hath not bin prouoked vnto euill For it may well be that a man shall haue some sodaine fleeting temptation and yet notwithstanding not consent therevnto but rather shake it off and hate it And truely it were a great vertue if a man coulde haue all his wits so sound and vnattainted of any corruption as he could neuer be inticed But Iob passeth beyonde this And for the better vnderstanding heereof let vs marke that there are three degrees of faultinesse ere sinne haue his full shape I meene euen although the sinne come not to actuall doing VVhen S. Iames speaketh of sinne he vseth the similitude of childebearing For he sayeth that luste conceyueth and afterward bringeth forth sinne that the sinne is accomplished when it commeth into the actuall deede by executing of the thing But I saye there are three degrees of faultinesse in a sinne although it come not to the outwarde deede The firste is a fleeting imagination or thought which a man conceyueth by the beholding of any thing for thervpon some one toy or other will come in his head Or else although he see nothing yet notwithstanding his minde is so tickle vnto euill as it carieth him heere and there and maketh many fancies to runne in his heade And out of doubt the same is a faultinesse but yet is not that imputed vnto vs for sinne The second degree is that vpon the conceyuing of such a fancie we be somwhat tickled and feele that our wil swayeth that way and although there bee no consente or agreeyng vnto it yet notwithstanding there is some inwarde pricking to prouoke vs vntoo it Nowe that is a wicked sinne and as it were already conceyued afterwarde followeth consente when wee settle our wil vpon it so as there is no let in vs for the performance of the euill but the want of occasion and opportunitie there ye see the thirde degree and then is the sinne fully shapen in vs although there bee no outwarde deede at all And this is well woorthy to be noted For althoughe it may seeme a harde matter yet notwithstanding there is nother man nor woman but hee findeth the thing that I speake of and hath experience of it from day to day As for example when wee bee afflicted it will come in our imagination to thinke doth God minde vs There is no man that can holde himselfe from suche conceytes For oure nature is so corrupted and inclined vnto euill as it is vnpossible that wee shoulde not haue such conceytes And surely it is already a faulte when suche a thing dooth but come in theyr minde notwithstanding that wee chace it away and thinke
iudgement by the lawe and by the things that are sayd and conteyned there So then let Gods seat be set vp by hauing hys worde before our eyes and let vs consider throughly whether wee haue walked as hee commaundeth and whether wee haue not swarued from his worde and if wee haue done amisse let vs learne to condemne our selues And furthermore if hee graunt vs the grace too obey him although there be many vices in vs yet notwithstanding so that our cheef marke haue bin to obey him let it content vs to bee allowed of him though the worlde condemne vs and let it not greeue vs that the world chargeth vs with slanders so that God reache vs his hande and accept vs and shewe that he liketh well of our life VVhē we be at this point let the dogges barke at vs so long as they cannot byte vs and although we seeme by the report of our enimies to bee the wickeddest men in the worlde yet let vs beare all things paciently This is the thing that we haue to marke in this text And so wee see that there are two poynts to note The one is that we must not giue our selues to ambition and vanitie to seeke our own praise before men to exempt our selues from Gods iudgement but contrariwise it behoueth vs too feele howe terrible Gods wrath is and to examin wel our own consciences to the end we be not faultie before him VVhen we haue obteyned this that is to say when God hath graunted vs the grace too walke vprightly so as we be sure that he alloweth vs let vs beare the slaunders and false accusations of the worlde paciently and tary till God shewe our soundnesse openly and make it to shyne as the breake of the daye according as he hath promised too do And that is the seconde poynt Yet notwithstanding as touching that Iob sayeth that he will beare the booke that shall bee made agaynst him as a crowne that is to say the proces wherby he shall be charged after that sort with his faults It is not ment that it is alwayes an honour vntoo vs afore men too haue a good cace And surely it is vnpossible to finde a better case than Sainct Paules was and that he had serued God faythfully in his office and yet notwithstanding he fayled not to bee charged and accused falsly And what doth hee For asmuch as hee seeth that men are blinde and ignorant and iudge wrongfully he appealeth to the day of god I appeale sayeth he to the day of the Lorde Ye see that saint Paule is constreyned too vse such remedie according as oftentimes it commeth to passe that we bee defaced and that the worlde holdeth vs for wicked so as we be disgraced bycause the wicked are so shamelesse that all is one with them to speake euill of men by hooke or by crooke But yet in the meane while wee shall not ceasse to go still with our heades vpright And why For we may appeale vnto God for our warrant as wee see the Prophtes doo VVhen Ieremie sayeth Lorde if I be a deceyuer thou hast deceyued mee It is bycause it was layd to his charge that he did nothing but beguile the people VVell sayeth he if it be as you say then hath God deceyued mee VVhen he speaketh after that maner hee meeneth not that there is any deceyt or guile in God but he doth boldly represse all the slaunders that were layde vpon him saying Arme your selues agaynst God for I knowe that he will maynteyne my quarell And Esay reporting that hee was reiected of men and as greatly reproched and despised as could be sayth yet will the Lord answere for me So then whensoeuer wee bee defaced and oppressed by men and blamed by the whole world yet shal we not fayle to haue a crowne of glorie if wee haue recorde before god And that is the cause why Iob sayeth that hee will ouerthrowe all the slaunders that shall bee layde agaynst him No no sayeth he I will not come as an offender that is condemned already in himself before that informations be put in agaynst him for hee is conuicted in his owne conscience of the misdeede that hee hath done but I will come as a Prince And vndoubtedly the children of God are the iudges of their iudges whē they be wrongfully oppressed by men It is certaine that they dare more boldly appeare referring thēselues wholly vnto God and resting in him than those dare which condemne them through malice violence and tirannie VVhereas the enimies of the truth do now adayes condemne the faithfull to be burned and in doing therof do sit vnder their clothes of Estate do we not think that gallowes is more honorable wherō a martyr shall be tormented or a stake that is set vp for a childe of God to be turned at Yes For that surmounteth all the thrones of the world Kings Princes together with all their iudges must needes through their wickednesse vnhallowe the seats that are hallowed and dedicated vnto god And forasmuch as they sit in them they must needs be full of filthinesse and infectiō bycause they followe not the wil of him which hath set them there and so they make those places shamefull and detestable whiche notwithstanding of theirselues are honorable Contrariwise although a stake or a Gibbet be a lothsomething to the worldward yet notwithstanding it is certayne that when a Martyr and a childe of God bringeth a good conscience thither and suffereth there in a good quarrell he sanctifieth the same which was after a sorte cursed So thē it is not for nought that Iob sayth that if god wil be so gratious to him as to aunswere him that is to saye to giue him leaue to mayntayne his Innocency and to heare him declare his life he will come with a lofty countenāce like a prince and not drooping like an offendour and he will boldly receyue all the bookes that can be written against him taking them as an ornament croune or garland This is it also which ought to comfort vs namely our walking in vprightnesse before God and our indeuering to serue and honour him For thē if the world be vnthankfull and men do vs wrong and degrade vs it maketh no matter so we can protest before God that our case is good and also that we be able to shewe that it is so when we be drawne before men For it is a shamefull thing to say God is my witnesse when the rest of our doings are not aunswerable to it according as many men call God to record rashly and yet it is knowne to be clean cōtrarie But if we will be allowed of God we must so deale as the world may beare witnesse of our vprightnesse whē it commeth to the hearing and we must haue our mouth open to declare how the matter goeth and to disproue the slaunders that shall be layde against vs Furthermore whē we haue this that is to say whē we
howbeeit these are but fleing confessions houering in the ayre and we shall fare neuer the better by thē if we go no further VVhat is to be done then it behoueth vs to apply these miracles of God to our own vse that it may come to our remēbrance after what sort god shold be great namely to the end we may be wholly giuē to obey him that whatsoeuer he do we may thinke it to be good that how soeuer he dispose of vs we may agree vnto it acknowlege him to be rightuous that although he tosse vs to fro wee may alwaies stande stedfast in beleefe that he sendeth vs not any thing which is not rightful Ye see thē that the acknowledging of this greatnes of God is by graūting him to do with vs what he thinketh good not only with vs but generally with all creatures Now we know what it is to cōfesse that God is almighty at leastwise earnestly and vnfainedly But yet shal men neuer yeeld thēselues to the obeying of God nor neuer giue him the glory that he deserueth but by knowing what they thēselues are what God is VVhē we haue made this cōparison perceyued that we are nothing that God surmounteth all that we cā thinke that he hath an infinite glory in himself I say when we know this then shal we haue no more the vaine trust to exalt ourselues nother shal we any more play the wild coltes as we were wont to do but we shall learne to graūt God an infinite greatnesse to know that we ourselues are nothing And for the better expressing heereof Eliu addeth that God answerēth not all words This importeth a great substance For Eliu intendeth to shew vs that we cānot cōprehend al things as now bicause God listeth not to reuele thē vnto vs This is in effect the thing which he ment And it behoueth vs to marke that God manifesteth himself vnto vs in part to the end we should not be left vntaught in the things that are good expedient for vs Neuerthelesse he knoweth our capacitie according thervnto reueleth his wil vnto vs reseruing in the meane whyle vnto himselfe the things that we could not cōprehend bicause they passe our vnderstāding If we beare this lesson in minde wee shall haue profited well for one day Behold God hath taken vpō him the charge and office to teach vs and therefore we must not be negligent in hearing seing that he is so gracious to vs as to be our master let vs in any wise be his schollers and giue diligent heede to that which he sayeth Howbeit let vs marke therwithall that whē he executeth the office of a scholemaster towards vs it is not to open vnto vs all things that we wold doubt of or wherof we would be inquisitiue VVhat thē The things that hee knoweth to be for our edifying that is to say which he knoweth to be for our behoofe And so it behoueth vs to mark three things One is that we must haue our eares opē to receiue the doctrine that God teacheth vs and not be as brute beasts when he doth vs that honour but apply our indeuer to profite vnder him Thus ye see the first poynt VVe muste not do as the wretched Papists do which would know nothing O say they it is a daungerous matter to inquire of Gods secrets It is true that we must come to it with lowlinesse reuerence but ought wee therefore to haue our eares stopped or deafe whē God speaketh to vs So then let vs alwaies learne to be ready and willing to receyue whatsoeuer is sayde or set forth vnto vs in the name of god Thus muche cōcerning the first point Secōdly let vs mark that God wil not shew vs all things as now but we must content our selues with that which S. Paule sayeth in the first to the Corinthians that is to wit that as now we know in parte and see as it were in a glasse and darkely for as yet we be not come to the day of the full reuelatiō For although the Gospell be called the brightnesse of the noone day yet notwithstanding the same is referred to our measure God inlighteneth vs there sufficiētly we see his face in our Lord Iesus Christ we behold it to be transfigured into the same but howsoeuer the worlde go wee see not that whiche is prepared against the latter day It behoueth vs to increase cōtinually in fayth but faith presupposeth that the things are yet hiddē according as we haue the measure of fayth as the Scripture sayeth If we haue it in measure then is it not in perfection Thus yee see howe we haue to beare in minde that the faithfull during this present lyfe ought to content themselues with some taste of Gods will and to know some portion of it but not all of it For if wee haue fond desire to say I will know all things be ignorant of nothing that were a mad wisedome and it were muche better for vs to bee starke fooles Therefore let vs marke that the faithfull must cōtent themselues with that which is reueled vnto them and that is a far greater and better wisedome than to be inquisitiue of all things without exception Marke that for the second point And the third is that Gods holding of vs at that point is not for that he is niggardly to shewe vs his will any further but bicause he knoweth what is conuenient for vs And therefore let vs marke well that God teacheth vs for oure edification VVhat then is the measure of fayth what is the doctrine of the holy scripture It is the rule which god knoweth to be expedient for our saluatiō and men neede not to cōplaine if they may know the things that are conteyned in the holie Scripture and haue them declared vntoo them dayly in Sermons if men know that they neede not to cōplayne as though they had not vnderstanding ynough For looke whatsoeuer is good and conuenient for vs our Lorde hath declared it vnto vs So then sith wee see that God hath cōmaunded his worde to be brought vnto vs and would not hide any thing frō vs which might bee for our saluation we haue so much the more thankes to giue him for disclosing himselfe so familiarly vnto vs and we haue wherwith to cōtent our selues rather than to be curious as wee see many are which be desirous to bee searching out of measure And the Papistes also haue had the same so as on the one side they sayde O we must not bee inquisitiue of Gods secrets vnder that colour they reiected al the holy scripture on the other side they had a foolish curiositie in seeking things that apperteyned not vnto them and they were full of fond dotages too say what is such a thing And howe is suche a thing done To be short nothing contented them insomuch as the whole holy Scripture was no better vnto them thā
long time and prolonged the term of the wicked at length he will shew that although he wayted for theyr repentance yet he forgat not their misdeedes but registred them before him and packed them vp vpon a great heape to increase the terror of his wrath Their delay therefore shall be dearely solde vnto them when they shall haue so abused Gods pacience who forbare to punish them at the first to the ende they shoulde haue leysure to know their faults to amend them Marke this for one point namely that God executeth not his iudgement at the first day in such sort as we may perceyue with our eyes that he recompenceth euery man according to his workes And in good fayth what a thing were it if he should punish sinnes forthwith as they deserue VVe would not looke for any other day for all should be accomplished in this worlde And then where were the article of our fayth concerning our rising again and our comming before the iudgement seat of our Lord Iesus Christ To be short there should be neither reward for the good nor feare for the wicked and rebellious And this is also the cause why it is purposely sayd in the holy scripture that God will render recompence or requite Saint Paule speaking of the rightuousnesse of god sayth not that he will recompence from day too day but that he will recompence And when At the last day Elius saying is not agaynst this sentence But when he saith that God will render hee presupposeth the thing that is true namely that it behoueth vs to holde our mindes at a stay vntill God shew vs the things that are hidden from vs for a time Our faith I say must be exercised in wayting paciently for the things that wee perceyue not as yet It is ynough for vs that God giueth vs some tokens of his iustice and sheweth vs some notable examples wherby we are inforced to feele that he hath an eye vnto men to punish their offences If God giue vs any records of it let vs be contented and in the meane while be pacient vntill we know the things that he as now reserueth to himself Thus ye see how we must take this sentence to applie it to our vse The second poynt is that God doth not so recōpence euery man according to his workes but that hee also beareth with them whom he punisheth and sheweth thē some fauour although that on the one side he be rigorous too them and make them feele that he is their iudge Howbeit that is to do vs to wit that as in respect of the worlde God passeth not to punish our sinnes in such measure as they do deserue For what a thing were that He shoulde not sende vs diseases wantes and such other things but hee shoulde thunder vpon vs and ouerwhelme vs at the first blow so as we should not feele some terrible punishment but hee should arme himselfe in his mightie Maiestie to confounde and ouerwhelme vs For what are our sinnes So then let vs marke that God punisheth not sinners out of hande and maketh them too feele his vengeance in full measure as they haue deserued it but beareth with them so that all the chastizementes which wee receyue in this worlde are but Gods warnings in giuing leysure to repent Not that the same shall profit all men ▪ for the wicked are condemned alreadie bycause they bee past amendment and God hath not onely framed theyr inditement but also set downe their condemnation which is readie to bee executed whensoeuer hee will. Howe soeuer the worlde go if wee consider well the chastizements that God sheweth vs in this world all of them are nothing comparable vnto our sinnes but he giueth vs respite to the ende we shoulde thinke vpon them Thus see you yet one other poynt which wee haue to marke in this Text. And the thirde is that God dooth not so recompence men according to their wayes but that hee reserueth power to himselfe to pardon those whom he listeth when he intendeth to bring them backe to himselfe God doth not punishe his chosen And why For it pleaseth him to receyue them to mercie and too bee at one with them of his owne free goodnesse And in so doing hee burieth their sinnes so as hee entereth not intoo iudgement with them as it is sayde in the Psalme God then hath libertie to put away our offences without punishing them and yet the same is no derogation at all to his iustice And why For when God listeth to forgiue our sinnes howe dealeth he He nourisheth not the euill in vs but he toucheth vs with it and sheweth vs it and maketh vs to feele howe sore we haue offended him and afterwarde giueth vs a mind to be sorie to mourne for our sinnes VVhen we be so touched with repentance wee become iudges of our owne faults and condemne them and by that meanes God hath executed his office For it is much more when a manne condemneth himselfe than if hee were condemned of God and gnashed his teeth and aboade still vnamendable and stubborne in his wickednesse Therefore God forgetteth not his office when hee draweth vs too repentaunce For hee pardoneth not our sinnes to the intent too cocker vs but contrarywise too the intente to double his rightuousnesse so as on the one syde wee may feele the euill that wee haue committed and on the other side hee may make his mercie shine vpon vs too discouer the miseries wherein wee were till hee had set vs free from them And therefore let vs marke well that Gods forgiuing of the offences of his chosen is no derogation at al to his iustice that this saying should not be alwayes true that he recompenceth men according to their workes and maketh them finde according to their wayes Nowe wee see the thing that I haue touched whiche is that to glorifie God in his rightuousnesse it behoueth vs alwayes to be perswaded in our afflictions that wee suffer not any thing wrongfully but that God hath reason too chastice vs and that if wee enter intoo quarelling wyth him wee shall but make our cace the worser And furthermore let vs vnderstand that God doth so beare with vs through his goodnesse as wee haue alwayes cause too perceyue that wee are exceedingly bounde vnto him for that hee vseth no extreeme rygour agaynst vs as he ought to do Finally let vs vnderstande that although he make vs feel his vengeance yet he spareth vs and that although he shewe himselfe rough and sharpe yet doth hee intermeddle his goodnesse with it and therefore that hee is alwayes rightuous insomuche that men shall gayne nothing when they thinke to quit themselues but the best for vs is that when we see that God calleth vs and allureth vs to come vnto him wee fall to feeling of our offences before the blowes come and be sorie and mourne for them so as God may bee inclined to forgiue vs Lo what we haue in effect
speake not of things vnknown neither stande wee here vppon the examination of mens thoughtes nor of seeking vnder the earth for the things that are vnknowne too men but the worlde seeth that the mischeefe doth so ouerflow as it is pitifull The very ayre stinkes of it and yet notwithstanding these good Catholikes that would bee taken for good Christians and haue alwayes the Gospell in their mouth yea too bite it like mastie dogs that are mad woulde that men shoulde still dissemble it and they thinke that men do them great wrong to discouer their lewdnesse which to say truth is not discouered by vs but onely spoken of bycause all men knowe it Yet neuerthelesse as I haue sayd they that cannot nowadayes abyde that God should lay open their lewdnesse to the ende that they might bee ashamed of it and repent it shall feele in the end that they must be faine too come before his iudgement seate where there shall bee no more darknesse nor mist to hide them So then let vs vnderstande that it is greatly for oure profite that God doth nowadayes sende vs his worde too inlighten vs that we may well bethink vs of our sinnes Insomuch that although wee haue not knowne them for a time yet they maye come too our remembrance and wee put the thing in vre whiche I haue alledged oute of Saint Paule which is to cast our selues downe and to be ashamed before God and too condemne oure selues by feeling the naughtinesse that is rooted to deepe in vs Beholde I say how God worketh our saluation by making vs too feele such a power and affectualnesse in his worde as we indeuer too examin our whole life throughly to the ende to mislike of it but as for those that are stubborne and despise God and come like straught men to iustle agaynst him and cannot abide any warning hee must send them as vnreasonable folke to the daye whereof Eliu speaketh heere wherein there shall be no darkenesse nor couert so close but it shall be layde wyde open yea euen before all creatures They cannot nowe indure that God shoulde make them ashamed to the ende to burie their sinnes for euer howbeeit spight of their teeth both Angels men and deuilles must knowe their wickednesse and they must bee ashamed euery where by the power of this light which shall discouer all secrets Thus yee see howe wee ought too applie this text too our instruction For surely our Lordes threatniug of men with the great daye is too the ende they shoulde preuent it and so the remedie is readie for vs As I haue earst sayd God delayeth not the inditing of vs till wee appeare before him altogither but he executeth his iurisdiction dayly by the Gospell according also as our Lorde Iesus Christ sayth that when the holy ghost came he should iudge the worlde Therefore when the gospell is preached then doth God execute a soueraine iurisdiction not properly vppon mens bodies as they bee at this day but vpon their soules and hee will haue vs to be condemned there for our own welfare And therefore as I haue touched alredie seing that God doth so much and so often warne vs that wee must in the ende come to the great light let vs not stil shet our eyes wilfully nor wittingly be blinded when he sendeth vs his word to discouer our filthinesse and to shew vs that we cannot hide our selues from his sight And so let vs profit our selues by the meane that is giuen vs at this daye But if wee play the wilde beasts and seeke lurking holes still yet in the ende we shall feele whether we will or no how it is not sayd in vaine that there is no darknesse before god For he will make vs to beholde those things in his countenance and glorious maiestie which wee woulde not see heere in the mirrour of his worde And Eliu addeth immediately that he will not lay more vpon men that they should come to iudgement with him This text is dyuersly expounded for some take it as though God would lay no more burthen vppon a man than hee ought and than a man coulde beare But when the whole proces of the text is well considered wee shall finde that forasmuche as this treatise concerneth Gods iudgements Eliu vpholdeth that God afflicteth vs not after such sort as we may haue occasion too pleade agaynst him It behoueth vs alwayes too consider what matter hee dealeth withal If a man will knowe what is ment by a sentence let him consider with himself the cace concerneth such a thing that is the groūd which is treated of and therevnto must the whole sequele bee referred Then if all things bee considered the generall grounde of this text is that men may peraduenture grudge agaynst God but in the ende they shall be confounded And why For although God seeme as nowe to handle vs with great rigour yet when things are throughly well knowne our mouthes shall bee stopped and God shall bee glorified as it is sayde in the one and fiftie Psalme Let vs marke well then howe it is shewed vs heere that for all our fayre pleading agaynst God our cace shall quayle in the ende And why For it will bee founde that God hath not handled vs vnindifferently nor layde too sore a burthen vppon vs that is too say hee hath not afflicted vs out of measure For although hee doo nowe and then strike men more than they are able too beare yet is it not more than reason nor more than they haue deserued And heereby we be put in minde of the pryde or rather of the rage that is in vs which driueth vs too murmure agaynst god For howe doo wee pleade with him It shoulde seeme by vs that there is some Iudge or Vmper by whome hee should bee iudged If God were to make an accounte should we be the bolder too spight him when hee handleth vs not after our owne liking and that thinges come not to passe as wee would haue them Then let vs learne that men are here condemned of the diuelish pryde which prouoketh them to pleade against god Howbeit it behoueth vs to consider well that God will not abace himselfe so farre as too answere vs when wee summon him to the lawe hee will not in this cace appeare as oure counterpartie True it is as I haue declared afore that hee will doubtlesse come thither but to what ende Euen to shewe the thing that is tolde vs heere that is to wit that although we had the power to cyte God and that he were to make answere so as hee were bounde to cleere him selfe of all his doings and we might haue our tung at wil to speake against him yet would that stand vs in no stead for it the end when it comes to the vpshot it will be founde that God hath not charged vs too sore nor aboue reason And why Bycause our sinnes are knowne vnto him and so known as he can tell what measure
as men fat oxen and swine to the ende to kill them VVe see that when an oxe hath bin leane all his life long if a man intend to kill him hee will bestowe the more cost vpon him and likewyse will hee do with a Swine to make him well larded Nowe the Prophete vseth this similitude too shewe vs that the state of the reprobates and despysers of God is neuer the better for that they are not punished out of hande according as wee haue seene bothe in leremie and Ezechiell that such as are reserued make neuer the better market for their long tariance but as they are worse before God and haue pyled vp a great heape of cursednesse vpon their heades so also must God poure out the greater rigor vpon them And so although our Lord punish them not the first day yet ceasseth he not to holde them there still vnder his wrath and vengeance And therefore this text belongeth not vntoo them But when our Lorde dooth set menne quite and cleare and will not punishe them any more why is that It is bycause he hath forgiuen theyr sinnes I tolde you that this lesson is verie profitable And why For first of all wee bee so fleshly as wee passe for no more sobeit that God make vs not to feele his rigor Although he be angry with vs and reiect vs and as it were banishe vs his house all this toucheth vs not like as if a diseased persone were as good as rotten inwardly in his bodie and yet notwithstanding all were one too him so long as he feeleth no greefe VVhen a man hath an ague if he feele no alterations nor paine of heade or backe all is well hee ouerpasseth it and yet notwithstanding the disease lurketh so within as it becommeth deadly Contrarywise if he be sore athirst it were good for him to indure it for a time to remedie the ague which is his cheefe disease But a man is so sensuall as he careth for nothing but for the taking away of the greefe and passion of the present fitte that troubleth him Euen so is it with vs For although God bee offended with vs that seemeth to be nothing wee perceyue it not bycause of our dulnesse and therefore wee heape sinne vpon sinne and continue alwayes harde harted So much the more then behoueth it vs to marke howe it is sayde in this streyne that wee shall not escape Gods hande except hee forgiue vs our sinnes It behoueth vs to go to the roote let vs not desire God onely to deliuer vs from our sicknesses wantes and such other things but let vs specially pray him too bee mercifull vnto vs and when we haue once forgotten that wee shall bee deliuered from all inconueniences And yet further for the better conceyuing of this doctrine let vs marke that although wee bee in prosperitie yet if in the meane while God bee our enimie the mischeefe shall continue still with vs and his benefites shall turne to our bane Then if wee vse Gods giftes vntoo his displeasure all the benefites that hee bestoweth vpon vs must turne too oure greater condemnation lyke as on the contrarie parte when wee bee reconcylēd vntoo God and he hath pardoned oure offences although hee chastize vs the same shall bee a medicine too vs and all our afflictions shall bee blessed before him in so much that they shall turne to our saluation as Saint Paule sayth in the eight to the Romaines Beholde here howe it is a right necessarie poynt to knowe that we shall alwayes bee shet vp vnder the cursse of God vntill such time as hee hath pardoned our sinnes And herevpon let vs learne not to bee afrayde of miseries and aduersities onely but specially of Gods wrath which we ceasse not to prouoke And when we shall haue done amisse let vs not begin at the outward afflictions as who should say that our returning vnto god should be to the end he should no more afflict vs but let vs pray him to bee so gracious as too purge and clense vs of oure sinnes to the ende there may bee nothing in vs that may kindle him agaynst vs or displease him True it is that the chastizementes and corrections which God sendeth vs are as strokes of a spurre too pricke vs forwarde and when he seeth vs dull hee driueth vs by that meanes to repentance but yet must wee not be at this poynt to say well I am content so God withdrawe his hande from mee No wee must not doo so for wee shall haue gayned verie little if we get nothing but that VVhat then Let vs go vnto our God and pray him to bee at one with vs and to do so muche for vs that when wee haue beene gently chastized wee maye knowe hys goodnesse towardes vs And I pray you marke what is the cause why God doubleth his strypes and striketh muche more roughly vppon vs VVhy so If a man bee chastized hee feeleth that God visiteth him and perceyueth all things to go better with him So then a man humbleth himselfe when hee hath offended God and he desireth to bee deliuered and that God should take away his aduersitie at the first brunt but in the meane while the poore soule hath no wit to enter into himselfe and to search his owne faultes and to atteyne to so much reason as to say alas I must seeke to recouer the fauour of my god He thinkes it ynough if he be no more pressed like a dogge that doth but shake his eares when hee hath scaped with a blowe of a cudgell Such a one goeth not so farre as he ought to do hee resteth at the outwarde part and therfore God followeth with striking him still So then we see howe lightly men dispatche themselues when God chastizeth them too make them come to repentaunce for they may well haue some conceyte of it but the same passeth away oute of hand Nowe sith that God seeth that although a man perceiue not his own harme yet the filthinesse doth settle still within him he is fayne to presse him to the ende hee may know that the disease would increase if he purged it not to the bottom Then let vs vnderstand that we do but growe worse and worse vntill that God haue shewed vs mercie And therefore wee must not onely desire him to giue vs health soundnesse and whatsoeuer else our flesh desireth but also to blotte our sinnes and to gouerne vs so by his holy spirit as there may not bee any thing in vs too prouoke his displeasure agaynst vs And this is the cause why Dauid and the other holy Prophetes when they felte themselues beaten and tormented at Gods hande did not say onely Lorde deliuer mee from this affliction True it is that they desired that too but first of all they desyred God to forgiue them their sinnes and to be no more angrie with them And why spake they so For they sawe well from whence afflictions come howe that they be the
deare for the time when they shall so abuse his pacience which woulde allure them vnto goodnesse by giuing them respite to amende Seing then that the wicked do so mocke at God horrible vengeance must needes fall vpon their heade in the ende and that shall be at the great day Furthermore if God spare vs let vs not ceasse too bee watchfull and if hee chastice vs and beate vs with his roddes let vs alwayes consider howe terrible his wrath is and therevpon conclude that hee doth but summon vs And why Too the ende wee should preuent his last iudgement Therefore let vs alwayes thinke vpon the great daye and not tarie till wee bee taken tardie with the comming of oure Lorde Iesus Christe but let euerie of vs condemne himselfe when God stirreth vs therevnto Furthermore let vs alwayes beare in remembraunce that God is oftentimes myndefull of mercie in the middes of his displeasure and that the same is the cause why hee examineth not the great multitude of oure sinnes For how great is the multitude of oure sinnes I praye you if euerie man would examine himselfe as he ought to do should he not finde an infinite number of sinnes in him yea and of so heynous offences as would vtterly dismay him But the cause why we consider not the greatnesse of our sinnes is our hypocrisie which hindereth vs and keepeth our eyes blindfolded But if a man would examine himselfe throughly hee shoulde finde him selfe a hundred thousande times confounded before hee came halfe too his wayes ende For God seeth muche more cleerely than wee doe VVhen we haue spyed one fault God wil spie out a hundred thousande yea euen of millions what shall the heauenly Iudge doe So then let vs marke that God forbeareth vs of his owne mercie to the ende he would not trie vs in the multitude of oure sinnes that is too say not search vs to the vttermost And Eliu sayth expresly here in multitude greatly or in great number to signifie that it were impossible that any creature shoulde stande out if God of his goodnesse did not spare them and continually abate the rigoure of the punishmentes which wee haue deserued by our sinnes And heerevpon as I haue sayde alreadie wee must needes thinke that there is a farre other iudgement than can bee perceyued in this worlde howbeeit wee knowe it not as yet and God beareth with vs And when wee bee come to the lowlynesse too condemne ourselues and to craue forgiuenesse at his hande let vs not doubte but that when wee shall appeare before his iudgement seate at the latter day all our sinnes shal be wyped out there and let vs vnderstande that the examining of vs which hee doth nowe put vs to in part to the end he may not examine any thing at al at the latter day and that the remembrance of our offences may bee so abolished as they may not come to account before him but that we may bee receyued there as rightuous as thoughe there had bin nothing in vs but al innocencie and soundnesse Ye see then that it behoueth vs so to apply this doctrine to our vse as we may learne so to walke in hope as wee may alwayes goe forwarde to the comming of oure Lorde Iesus Christ and also profite our selues when wee see that oure Lorde sheweth vs tokens of his wrath and vengeance as at this present Alas what calamities are to be seene through the whole worlde And wee might say that God is vtterly alienated from vs if wee had not his doctrine to fense vs withall Surely when wee doe throughly consider the outrageous iniquities that reigne euerie where it appeareth playnly that God beareth with the worlde and proceedeth not with suche rigour as men haue deserued Therefore let vs learne hereby to returne vnto him with the better heart not doubting but hee will receyue vs And besides that let vs holde our thoughtes and affections fettered and brideled And for as much as Eliu hath here condemned al wicked thoughts wandring wordes and false ymaginations let vs beseech God first to clenze our heartes from all the wicked fancies wherein we bee too much intangled and therewithall to bridle our tongs that we may not vtter any thing but to his honour according to the request which Dauid maketh saying Lorde open thou our lippes that my mouth may set forth thy prayse So then wee haue good cause too praye God so to gouerne both our myndes and our tungs that all our thoughts and wordes may be to his honour For if Dauid who was so holie a Prophete needed to craue this at his hande what had we neede to do which are so euill taught Seeing it is so let vs bee well aduised that whensoeuer wee thinke of God wee esteeme him good wise and rightuous in all respectes and that when so euer wee speake of him it maye bee too call vpon him and to yelde him thankes for his goodnesse which he maketh vs to feele in these dayes wayting till wee bee filled with it to the full Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes praying him to touche vs so to the quicke as we may learne to returne better vnto him with true repentaunce so bethinking vs of oure life paste as wee maye amende it heereafter and henceforth learne to giue our selues wholly too his seruice in following his holie commaundementes as they are shewed in his lawe whereby wee ought to rule oure whole life And so let vs say Almightie God oure heauenly father wee acknowledge and confesse c. The Cxxxix Sermon which is the first vpon the .xxxvj. Chapter ELiu spake againe and sayde 2 Heare me and I vvill argue vvith thee for yet haue I vvordes to speake of God. 3 I vvill extend my knovvledge a farre off and proue him to be rightuous vvhich made me 4 My vvordes shall be voyde of vntruth and the perfect of knovvledge shall be vvith thee 5 God being mightie yea being mightie in strength of mynde enuieth not or reiecteth not 6 He quickneth not the vvicked but giueth iudgement to the afflicted 7 He vvill not turne avvay his eyes from the rightuous THey that had heeeretofore vphild that God leaueth no sinne vnpunished in this world are beguiled as hath bin declared more fully alreadie And sure we see that God reserueth the punishment of many faultes to the ende to make vs looke the further For if he should as now execute a full iudging wherin nothing were missing we should haue no occasion to hope for the cōming of our Lord Iesus Christ he shuld haue no more to do in iudging of the world for all would be done afore hande So then Gods punishing of sinnes in this world is not at all times nor all after one rate It is ynoughe that hee gyueth vs some tokens and markes that he is Iudge of the world The like also is perceyued in mainteyning the godly It is said that
beare vs any enuie as thoughe wee were able too anoy him his Maiestie shall alwayes continue vnappeached spight of oure teeth Seeing it is so wee must conclude that there is no proportion betwixt him and vs nor imagin that when God is offended hee hath good cause too bee angrie for feare least men should bereeue him of his right True it is that men are blameworthie for so doing but yet can not any thing preiudice him at all So then there is no infirmitie in him that hee shoulde enuie hys creatures for hee is great And Eliu addeth moreouer that hee is great in streength of heart or that hee is mightie in vertue of minde Herein Eliu toucheth another vice which is in men For euen they whiche are mightie and ought not to enuie their inferiours are notwithstanding so womanish hearted that they are afrayde of them according as wee see that euen kings and princes whiche are of a spightfull nature are sorie when they see any vertuous man And why For there is no true noblenesse in themselues to say God hath ordeyned me too aduaunce men of vertue and too esteeme them and honour them but cleane contrariwise forasmuche as they bee bace minded themselues they would haue all the world like them and are ashamed too see an honest man If there bee a prince that would wallow in all filthinesse and keepe a stewes in his Court It greeueth him too haue his lewdnesse discouered whereas whoredome reigneth euerie where yet doth he seeke still to get more libertie to giue himselfe to all lewdnesse For asmuch then as men are seene too bee so bace minded Eliu sayeth that wee must not imagine God too bee after that fashion And why For besydes that hee is mightie and men are notable too reache vntoo him hee is also mightie in vertue of minde hee lyketh well of vertue Iustice pleaseth him hee alloweth goodnesse and hee seeketh by all meanes too shewe that the more vertue that there is in men the better he is serued and honoured For the thing wherein the glorifying of God consisteth is that men shoulde bee vertuous If a king see any of his subiectes more woorthie of commendation than himselfe it mislyketh and greeueth him VVhy so Bycause the thing whiche is in others wanteth in himselfe But it is not so with god For why Haue men any goodnesse of their owne nature No but wee must bee faine too receiue it of God he is the wellspring from whence it must come Seeing it is so God needeth not too feare that his honour should be darkned by mens vertues But marke heere what wee haue too consider we shall neuer knowe God to bee righteous and mightie in himselfe as wee ought to doo if wee consider him but by our naturall wit. And why For our mindes are too grosse and heauie too mounte so high But when wee see the vertues and graces whiche hee dealeth vntoo men those are fayre myrrours and liuely pictures wherein hee sheweth himselfe and the more that men walke in righteousnesse the more is hee continually magnifyed as in the thing wherwith hee is serued and honoured So then wee see nowe that wee must no more match God with men nor iudge of him after our guize and fancie but he must be vtterly sepatated from them according as in verie deede the heauen is not so farre off from the Earth as there is distance betwixt him and vs as I haue alledged alreadie out of the Psalmes and the Prophet Esay And nowe after that Eliu hathe spoken so hee addeth that whiche I haue touched alreadie that is too witte that although many things bee out of order in this worlde yet a man maye perceyue the markes of Gods prouidence And vndoubtedly although God do not as nowe keepe one vnchaungeable rate yet notwithstanding it is well seene that God is aboue all the things in this worlde and that if hee guided not the sterne there woulde bee a horrible confusion euerie where Therefore let it suffice vs too haue heere some markes of Gods prouidence too the ende wee may giue him his due glorie and say Lorde thou arte Iudge of the worlde howesoeuer things fall out And althoughe thou leaue many sinnes vnpunished and cause the righteous and innocent too suffer many afflictions yet neuerthelesse wee perceyue that all thinges are guided by thy hande and thou haste souereyne dominion ouer all things Yee see then what Eliu treateth of heere and first of all hee sayeth that God quickneth not the wicked that hee giueth iudgement too the afflicted and that hee turneth not away his eyes from the righteous These sentences whiche Eliu taketh are generall and also it behoueth vs generally too conclude that God is righteous euen when wee perceyue not any signe of his righteousnesse And wee must remember the thing that hath beene declared afore which is that when wee see that things are not set in so good order and perfection as wee woulde wishe it muste put vs in minde that God will one daye iudge the worlde in the person of his sonne according too the article of our beleefe that Iesus Christ muste come too iudge both the quicke and the deade and truely as I haue sayde if all things were disposed as were too bee wished what a matter were it VVee shoulde no more looke for the last resurrection Doo wee then see that God executeth not all his iudgements but reserueth some too himselfe Let the same confirme vs in the hope of the last daye and of the comming of the Lorde Iesus Christ vntoo whome God his father hath giuen all power too the intent hee shoulde appeare in his Maiestie too right all things that are out of order and too set them at a stay And when wee see that God punisheth some offences and delyuereth those that are his whether it bee our selues or others let the same susfise vs too allowe of his prouidence I see that God hathe punished suche a fault then muste I conclude that hee hath shewed mee as it were a myrrour of his iustice and that the wicked shall come too account before him For why hee accepteth no persons hee is not an earthly Iudge that wil doo good iustice by startes so as if there bee some fault committed it shall bee punished with great rigour and in the meane while many others shall bee let slippe through some briberie or parcialitie and so shall the Iudge bee quite and cleane chaunged This is euident insomuch that all the Iustice in the worlde yea euen the best that is too bee founde is but theeuishnesse bycause it proceedeth not of a good and sounde minde that holdeth out continually But there is no suche thing in God hee is not moued with fauour nor corrupted with rewardes VVhat then Hee iudgeth according too the truth Seeing it is so wee muste needes conclude that when God punisheth an offence therein he sheweth vs that nothing escapeth him but that all our woorkes must come too
coardes yet notwithstanding God forsaketh theÌ„ not in such necessitie but maketh them to feele their sinnes and telleth them the faults that they haue committed to the ende that vpon knowledge of them they may amend them returne into the right way and he openeth their cares to the ende they should bethinke theÌ„selues the better and know theÌ„selues Eliu then sheweth here that wheÌ„ God seemeth vnto vs to shet his eyes and to regard nomore the gouerning of men hee hath iust cause so to do and that although wee thinke it straunge yet muste wee acknowledge that hee is iuste and rightuous in all his doings and that wee haue cause â—oo glorifie him Truely it behoueth vs too beare continually in minde all the things that haue beene treated of heretofore that is to wit that things are not ruled in this worlde all after one rate and that God reserueth a great part of his iudgements which he intendeth to execute vnto the latter day to the intent that we should always liue in hope wayting for the comming of our Lord Iesus Christ And it must suffize vs too haue some tokens whereby to perceiue the things that are â—olde vs heere Nowe then the intent of Eliu is too preuent a stumblingblocke that menne might conceyue wheÌ„ they see good rightuous folkes trampled vnder foote and God layeth them open too the tyrannie of the wicked and the worlde troubleth them without cause so as although they haue not done any bodie wrong yet neuerthelesse menne ceasse not too molest them For when wee see that it seemeth too vs that God thinketh not vpon the worlde ne looketh so farre as vnto vs but letteth fortune alone with the rule of all things Lo howe oure eyesight is immediatly dazeled at the beholding of things that are out of order and there is nothing more easie with vs than too stumble For this cause Eliu sheweth vs heere that although good menne be persecuted or else if such as were aduaunced too great estate bee ouerthrowne so as God seemeth too confounde heauen and earth togither wee muste not therefore bee too sore dismayed in oure mindes And why For God hath some iustereason to do it which wee be not able too conceyue at the firste brunt But let vs tarie with pacience and wee shall knowe that God will make such afflictions to do vs good and that they tende too a good ende And why For then sayeth he doth God shewe them their sinnes that are so tormented and maketh them to perceyue what they be and that is to the ende to bring them to good amendment Nowe then here wee see first of all that wee must not deeme things by outward apparance but gage deeper and seeke the cause that moueth God to doo the things which wee thinke straunge at the first sight It seemeth cleane contrarie to all reason that a good man should bee so persecuted and that euery man should ouerrunne him howbeeit God knoweth why hee doth it Therefore wee must haue an eye to the end not be to hastie to shoote foorth our verdit at the first dash as they do which iudge at all auentures Now then what is the ende of our afflictions It is to make vs to perceyue our sinnes and it is a very notable poynt whereof wee may gather a very profitable lesson True it is that wee heare it oftentimes spoken of neuerthelesse wee cannot heare of it to much for wee know that afflictions are so irksome to vs that euery of vs falleth to chafing as soone as wee feele any strype of the rodde at Gods hande and wee cannot comfort our selues nor keepe our selues in pacience And therefore so much the more behoueth it vs to marke well this doctrine that when God suffereth vs too bee vexed euen wrongfully as in respect of the world euen then doth he worke our welfare in that it is his will too make vs feele our sinnes and to shew vs what we be For in time of prosperitie wee bee blinde and surely wee shall not know aright what is conteyned here vnlesse God bring vs too it by his chastyzements Are wee at our ease and in pleasure Euery of vs falleth asleepe and flattereth himselfe in his sinnes in somuch that our prosperitie is as a drunkennesse to cast our soules into a dead sleepe And which woorse is when God letteth vs alone in peace although wee haue offended him a thousand wayes yet wee ceasse not too sooth our selues bearing our selues in hande that we be in his fauour that he loueth vs bicause he scourgeth vs not Ye see then that menne cannot perceiue their owne sinnes if they be not driuen by force to knowe theÌ„selues And therefore seing that prosperitie maketh vs drunken after that sort and that when we be at rest euery man flattereth himself in his sinnes it standeth vs vpon too suffer God paciently too scourge vs For affliction is the true schoolemistresse to bring men to repentance to the ende they may condemne themselues before God and being so condemned learne to hate their sinnes wherin they weltered asore Therefore when wee knowe the frute of the chastizements that God sendeth vs wee will beare them with a meelder and quieter minde than wee doo But it is a piteous case too see howe rechelesse wee are bycause wee know not that God procureth our welfare by afflicting vs after that maner Furthermore lette vs marke well that wee muste not looke vpon the visible hande of God for the feeling of our sinnes For it may come to passe that God will giue menne the brydle so as they shall persecute vs yea euen vniustly when wee shall not haue done them any wrong But yet euen in that cace it behoueth vs too learne that God calleth vs vntoo his schoole For his forbearing too smyte vs with his owne hande and putting of vs intoo the handes of the wicked is to tame vs and meeken vs the better and then doth hee put vs too the more shame Then if the wicked haue their full scope so as it lyeth in their hande too torment vs and they doo the woorst that they can vnto vs It is all one as if God shoulde tell vs that wee bee not woorthie to bee beaten of his owne hand and that he intendeth too shame vs So much the more therefore must wee bee prouoked too thinke vppon our sinnes and too bee sorie for them and therewithall too marke how Eliu addeth that God dooth then open our eares That saying betokeneth twoo things in the holy Scripture For sometymes it signifieth but too speake too vs and sometymes it signifieth too touche our hearts in such wise as wee heare what is sayde too vs God therefore openeth our eares when hee sendeth vs his woorde and causeth the same to bee sette before vs and agayne hee openeth our eares or hee vncouereth or vnstoppeth them for the Hebrewe woorde doth conueniently importe as muche when wee suffereth vs not to bee deafe too his doctrine but
sheweth and vttereth himselfe in suche sort as wee must needes bee worse than brutish and blockish if wee thinke not vpon him too submit our selues too all that is spoken too vs in his name and authoritie Thus ye see what wee haue too beare in minde And by the way let vs consider howe malicious the worlde is seeing that the woorde of God for all that it is so well preached and knowne is notwithstanding so ill receyued of most men and so little reuerenced insomuch that it shoulde seeme that men are purposed too spight God in reiecting all doctrine notwithstanding that they knowe and are fully assured that it is of him See ye not howe rebellious the Papistes are at this day But let vs not go so farre let vs come home among our selues Men professe themselues too bee minded too holde of the Gospell and yet notwithstanding let them bee spoken to in the name of God let things be laid open before them let matters bee made so plain vnto them that euen the veriest diuels of thē be conuicted that the things which are preached are taken out of the holy scripture and yet they cōtinue still in their stubbornnesse without making any conscience too striue agaynst god Their maliciousnesse is matched with shamelesnesse insomuch that men are come too such point as we neede not too go out of Geneua too see most manifest rebellion in setting light by God or too see such diuelish pride as too say Tushe God shall not raigne ouer vs let them prattle and talke what they list yet will we not yeelde a whitte for them Verily there is such rebelliousnesse to be seene that men make as muche account of the things that are spoken in Sermons as of Fables This thing is too notorious the examples thereof are to open and would God they were not such to our great confusion But yet in the ende they that haue dallyed so with so great a mayster must be faine to knowe him whome they haue wounded and pricked as the Prophete Zacharie sayeth So then it behoueth vs to marke well this sentence and so to marke it as wee may bee more apt and willing too bee taught at Gods hande than these wilde beastes are which sharpen themselues agaynst him too reiect all that concerneth his doctrine and pure woorde For there is yet some shamefastnesse in the Papistes VVhen they fight agaynst the holy Scripture for the maintenance of their Idolatryes and abhominations they seeke false glozes and shiftes and too bee short although their couering of themselues bee but with a wette yet notwithstanding they confesse that their intent is not too resist god But when men steppe foorth with such vngodlinesse as they cannot finde in their heartes too receyue one worde of that which is knowne too bee Gods truth but frette and chafe agaynst it so as there is not so much honestie in them as too admitte the thing which they knowe to be good but doo the cleane contrarie is it not manifest therein that wee bee much worse than the wretched Papistes VVherefore as I sayde at leastwise let thys serue vs for a warning that we bee not doublefolde condemned And specially aboue all things sith hee commeth vnto vs and speaketh too vs and gathereth vs togither in his name too the ende to be hearde and to sitte in such wise among vs as all of vs both great and small may referre our selues to him let vs bethinke vs to glorifie him not only with our mouth by confessing slightly that wee be his but also with our deedes by giuing proof in effect that we be desirous to be his heritage ▪ And sith he vouchsafeth this incomprehensible benefit grace and honour vpon vs to giue himselfe to vs and to be our life let there also bee an interchaungeable gift on our side let vs put our selues wholy into his hande let him possesse vs and let him inioy vs Furthermore whereas it is sayde that God dooth great and mightie things in thundering and in sending forth lightnings and tempests and that wee comprehende it not let vs be sure that in speaking both by his lawe and by his Gospell hee intendeth to lift vs vp aboue all our vnderstanding as in verie deede wee shall neuer profite in the doctrine of God nor in his word that is set forth vnto vs if we haue not this principle that is to wit that God exerciseth vs in secrets that surmount all our capacitie according as it is sayde that God hath prepared suche things for those that loue him as neuer eye of man sawe nor eare of man hearde nor neuer entered intoo the heart of anie creature Then if wee haue not that grounde wee shall neuer taste the things that are preached too vs euerie day Nowe too the intent wee may taste them well what is to be done Let vs consider that our Lorde calleth vs to his heauenly kingdome and is minded to draw vs out of this worlde Intend we then to be good schollers and to profite in the doctrine of our Lorde Iesus Christ Sith we see that we be plunged ouer heade and eares in this worlde and in these corruptible things let vs labour too wade out and let vs from day to day fight against our owne affections that we may draw neere vnto God and be made al one with our Lord Iesus Christ according as Saint Paule sheweth vs in the thirde to the Collossians that if wee minde to haue part in heauen and too cleaue vnto Iesus Christ who is gone vp aloft and to bee made one with him it behoueth vs too mortifie whatsoeuer is of the earth Furthermore let vs consider that oure wittes are too rude and feeble too conceyue what God is in full perfection insomuch that wee shall neuer haue any small taste of him except hee guide vs by his holye Spirite according also as Sainct Paule maketh the same conclusion in the foresayde text which I touched where hee cyteth the saying of the Prophete Esay Therefore after hee hath sayde that the sensuall man comprehendeth not the secretes of God he sayeth we bee renued by the holy Ghost too the ende wee may haue knowledge of them True it is that wee haue not beene of counsell with God according as hee declareth there againe afterwarde But yet dooth hee admit vs counsell so farre foorth as is expedient for vs Therefore when as wee knowe our owne infirmitie let vs pray him too inlighten vs by his holy Spirite that wee may know the things which otherwise would bee to high and profounde for vs. Nowe let vs fall downe before the face of our good God with acknowledgement of ours faults praying him to make vs so to feele them as wee may be touched with them to condemne our selues for them and to mislike of our selues and that in the meane while he will so worke by his holy spirit as we may be renued too obey him and to walke in his feare and that we may
it may please him too rayse vp true and faithfull ministers of his worde c. The Cxlix Sermon which is the third vpon the .xxxviij. Chapter This Sermon is yet still vpon the. 8. 9. 10. and. 11. verses and then vpon the Text that is added 12 Hast thou since they dayes commaunded the breake of the day or hast thou appointed the light his place 13 That it myght take holde of the Corners of the earth and that the vvicked myght bee shaken out by it 14 It is transformed as clay vvhereon a marke is set and they holde themselues as a garment 15 And the light shall be hidden from the vvicked and the arme that is lifted vp shall be broken 16 Haste thou entered intoo the deepe vvaters of the Sea or hast thou searched the bottome of the depthes 17 Are the gates of death knovvne vnto thee or hast thou seene the gates of the shadovv of death THe thing that causeth men to iudge folishly of Gods works is that they make too muche haste and tarry not for the ende that they might know how God hath prouided for all things And so all of vs do put this prouerbe in vre That hast maketh wast Therfore we haue need to refraine our selues that we be not too hasty in casting forth our iudgemeÌ„t aforehand thereof the things ought well to warne vs whiche are spoken here concerning the Sea. For if wee loke vpoÌ„ the mouÌ„ting vp of the waues it semeth that they shold ouerwhelme all that the worlde should be swallowed vp and we perchaunce will say that God ought to haue remedied it But when the waues retire agayne and breake in theÌ„selues cannot passe their bounds then do we by by perceiue Gods woÌ„derfull wisdome power the better forasmuch as we see that although the sea rush foorth with suche headinesse yet notwithstanding he holdeth it back as a man should weeld a litle babe as was declared yesterday Then if we be once able to comprehend Gods workes in their pâ—â—â—ection we shall haue wherfore to glorifie him in all respectes But if we fall too shooting foorth of our iudgement in post haste as we be woont to do our rashnesse will shewe it selfe and confuzion shall befall vs for our ouerboldnesse Therfore let vs beare wel in minde how it is sayde heere that God hath giuen the Sea a lawe to say to it thou shalt go but thus farre and no further If the sea were euer calme and that there were neuer any storme or tempest men shold not so well perceiue Gods prouidence and his fatherly care whiche he hath of men to maintaine them where he hath planted them But wheÌ„ as the sea hath leaue to lift vp it selfe so high mightily yet it cannot passe his bounds but is restreyned by this ordinance of God therby we may perceine that god hath dispozed all things in good measure and reason Now this may be extended further For wheÌ„ we see warres moued it seemeth that all things both high and lowe shoulde bee mingled togither and by and by wee woulde condemne God if it lay in our power or else wee fall to iangling against him for suffring all things too go after that maner But if we tary the end of them paciently we shal perceiue that on the one side God chastizeth men iustlye by styrring vp warres among them and on the other side that thereby hee intendeth to shewe his power For when the fire is so kindled it shall anone after be quenched in a minute of an houre And then doeth God execute his office wherof it is sayd in the. xlvj Psalme that it belongeth too him to breake the speares to knap asunder the swoordes to ouerthrow the Chariots and too appease the things againe that were so troubled afore VVee muste then haue Gods ordinance alwayes before our eyes in our mind whereby hee so guydeth and gouerneth the troubles that seeme to tend to an euill end as he turneth them altogither vnto good For God thinketh it not ynough to cure the mischefe but he also vseth it to a good end insomuch that we be driuen to confesse that it is much better for vs that these troubles shoulde happen than if we shoulde alwayes liue in peace and rest And therefore if we consider well the causes whiche moue God to sende such troubles into the worlde we will no more murmure against him And although we conceiue theÌ„ not yet let vs not therfore ceasse to honor reuereÌ„tly the secret determination which God kepeth to himself but let vstary his leysure paciently acknowledging our owne small capacitie rudenesse and then shall we folow the rule that is giuen vs here according as it is further saide Hast thou in all thy dayes commaunded the morning light Hast thou made it too knowe his place when it ought to come forth Heere our Lorde proceedeth to mocke at mens pride when they take vpon theÌ„ to iudge of him saying how long is it since you were borne VVas there no light nor day before you were Seeing ye be so wise as to find fault with mee it is as much to say as there was no order in the world before you were borne the morning light wist not whence to come nor whither to go without you there had bin no orderlinesse nothing had bin made if you had not bin Sith ye thinke your selues so wise will needes control me I do but only aske you whether you haue at any time appointed froÌ„ whence the light shall arise and although ye neuer did it nor can do it yet you are stil finding of sault with my doings As for me I haue alwayes set the difference betwixt light darknesse euer since the beginning of the worlde I haue appoynted the night tyme for darkenesse and caused the breake of the day too come foorth at my pleasure I haue set an euerlasting order which ought to bee wonderfull And if ye were not to churlish ye could not but confesse that these things are as excellent as can be Nowe all this was done before you were borne or any of all your aunceters yea euen before any man was created And what meane you then to fall to controlling of mee VVhy set you vp your bristles against me Do but recken the yeres a little which the world hath continued I haue gouerned hitherto yea and that in suche wise as all creatures muste nedes coÌ„fesse that they be astonished at the sight of that which I shew them And yet to your seeming I haue done nothing at all before your times Do ye knowe howe the light should be disposed and how to draw it out of darknesse as wise as yee weene your selues to bee Heere then first of all our Lorde bringeth vs backe to our birth as if hee shoulde say recken your yeares howe long is it ago since yee came into the worlde Beholde men are but as Snayles assoone as they bee borne death threatneth theÌ„ Go too
shall come farre short of that Then must we be fayne to cry out with woonderment Lorde how maruelous are thy works Lo what we haue to marke in effect vpon this streyne where it is sayde that the earth taketh a new shape or fashion and that the things which God hath set vpon it are as garments wherwith it is decked And whereas this is done day by day yet if common custome inured vs not vnto it surely we would say they were wonderful things VVherfore let vs learne not to measure the worthinesse of Gods workes by our dayly inioying of them but to be so much the more stirred vp to say that there is a worker whome we must not touche to carpe at any of his doings but rather submitte our selues to him with all humilitie Now God addeth immediatly that the wicked shall not inioy the light that the loftie arme shall be broken This serueth to preuent a question that might be obiected Howe now might some man say Seing that god hath ordeyned the Sunne to giue light to the world set things in so goodly order why suffereth hee the wicked too inioy that benefite For hee ought to haue sette it aside for his owne children whiche serue and honour him It shoulde seeme therefore that hee doth amisse in this cace that the light of the Sunne is common both to good and bad But truely heerein we ought to consider Gods goodnesse the better according also as our Lorde Iesus Christ telleth vs Follow your heauenly father sayth he who maketh his Sun to shine euen vpon the vnworthy therefore do good to your enimies to such as haue done you harme Iesus Christ would not haue spoken so if he had not iuste cause to glorifie god for inlightning the whole world after that maner notwithstanding that the moste parte bee nought woorth and wicked Howbeeit in this streyne there is yet somwhat more shewed that is to wit that God calleth vs after a sort to his iudgement as if he should say True it is that the Sunne doth for a tyme shine vpon the wicked as well as vpon the good the one of them liueth as well as the other But tarrie a whyle for the wicked are not heyres of the worlde and although that as now they receyue that which belongeth not too them and haue theyr eies open to receiue the light of the Sunne yet shal they be vtterly bereft of it in the end Therfore he sayeth theyr light shall be taken from them VVhen he sayeth their light hee sheweth that for the present tyme wee haue no more aduauntage to outward appearance than the despisers of God and the heathenish sort haue For they draw the aire as well as we they haue the light as well as wee and they eate and drinke as well as we Ye see then that it behoueth vs to beare paciently suche mingling as nowe Neuerthelesse it is not without cause that God dooth heere lende the lyght vntoo the wicked For it is too make them the more vnexcusable yea and in verie deede it is but suche a light as shal not continue with them for euer But wheras we on our part do homage vnto God as well for our life as for all the appurtenances therof it is for that we shall be heyres of the worlde as his children and not without cause doth S. Paule in the fourth to the Romanes cōuey the same to Abraham to all the faithfull Therefore let vs learne that whensoeuer the Sunne shineth the same is a part of our inheritance forasmuche as God hath adopted vs to be his children the Sunne is a detter vnto vs and we may recken it as a parte of our goodes As muche is to bee thought of our eating and drinking and of oure inioying of all the things that the earth bringeth foorth It is not due to vs on Gods behalfe but it proceedeth of his meere liberalitie But forsomuch as he hath chozen vs too be his childrē we do with a pure hart claime him to be our father the earth oweth vs nourishment and al creatures are in our hand that is to say we may vse them freely And the same vse of them shal continue to vs for euer not that wee shall haue any neede too eate or too drinke when we be once gone out of this world but my terming of the vse of them to bee continuall or euerlasting is for that it is blessed and blissefull and oure presente vsing of Gods creatures is a helpe to further our saluation for by that meanes god maketh vs to feele his goodnes loue And when we be made partakers of the heauenly glorie the worlde shall then be more ours than euer it was notwithstanding that we shall not haue any neede of meate or of drinke or of rayment For yet shall we haue a better and perfecter possession of it than wee haue at this daye So then not without cause doth God adde heere that the light which the wicked haue which they claime to themselues shall be taken from them And that may serue vs for a declaration of that whiche was touched afore namely that the wicked shall be shaken out by the breaking of the day that is to say that they will disguise themselues but oure Lorde doth then restreyne them and that although there bee some disorder yet men see some order intermedled with it whereby the greate troubles are asswaged whiche without that were ynoughto destroy the whole worlde Therefore if nowadayes wee see that the wicked maye boast of their hauing of the light as well as wee yea and which woorse is that they haue their full scope and that the poore children of God are troden vnder foote troubled and put to open shame and scarcely haue wherewith to feede themselues slenderly it behooueth vs to beare it paciently And why For in the ende the light shall bee taken from the wicked It is sayde also that the loftie arme shall bee broken By the loftie arme God betokeneth the power and credit which the wicked haue in the worlde in asmuch as hee giueth them their full scope for the exercising of his children for it is for our behoof to be tamed If we had the world at will we should no more know what it is to beare Gods yoke therefore it behooueth vs too passe through the troubles disorders that are seene Also it is to trie our faith for had we a Paradise here in this worlde where were our hope VVe coulde not be moued to seeke the spirituall life Yea and although wee be as miserable as may be yet can we not perceyue that there is a better state to be desired and what would we then do if we had all things as we woulde wishe So then it is requisite that God should quicken vs vp to seeke his kingdome that is the cause why he giueth the wicked their full scope and suffreth them to lift vp their arme Truely it is
and transitorie prosperitie For the heauenly life was not then so perfectly discouered as 〈…〉 is nowadayes by the Gospell Iesus Christ was not yet manifested who came downe hither to lift vs vp and clothed himselfe with our flesh too shew that God dwelleth in vs and hath ioyned vs to his glorie immortalitie These things were not yet come to passe and therfore it behoued the faithfull too be handled partly like little children And that is the cause why that when the auncient fathers are spoken of in the scripture it is purposely said that God blissed them in their ofspring in their cattell in their possessions and in such other things and specially in length of life and why so It was for them to be helped by those meanes in wayting till the heauenly life were discouered vnto vs vnto whom our Lord Iesus Christ hath opened the gate of Paradise by his comming to make vs mount vp a loft with him Then if God make not vs now to prosper so much to the worldwarde wee must not be greeued at it for our state is not worse thā the state of the auncient fathers wee haue afarre better recompence which ought to comfort vs For example let vs take but only that whiche is said concerning long life God in his law hath highly esteemed the long life that he gaue to the faithfull And yet notwithstanding many vnbeleeuers and vtter reprobates haue liued long Therfore we must not rest there forasmuch as it is a benefite that may be cōmon as well to Gods enimies as to his friends It is not the souereine good thing it is not the true and perfect happinesse no it commeth farre short of it But we must also adde the second point which is that the fathers of old time knewe not yet so perfectly as wee do that God had prepared them an heritage in heauen True it is that they had some taste of it and they had the same faith which we haue but yet had they no such opening as wee haue in our Lord Iesus Christ Therefore it was meet that God should let them liue long and make them too profit in knowledge by long experience in the world Lo why Iob liued long time Now adayes our life is shorter and that is bycause Iesus Christ is appeared vnto vs and hath shewed vs that we are but straungers in this worlde that we might runne to the heritage which is purchased by his bloud The thing that was then but in shadowes was too be confirmed by visible benefites But now we haue the substance the shadowes and figures are past wee haue the bodie of them in our Lorde Iesus Christ therfore wee must be contented with whatsoeuer God giueth vs and referre our selues wholy to his guiding And furthermore let vs vnderstand that wee must bee contented with the life that we haue liued whensoeuer it shall please God to take vs out of the world True it is that when the scripture speaketh so of Iob and Abraham that they died olde men and full satisfied with dayes it is to expresse the temporall blissing that I haue spoken of But howsoeuer they fared neither Iob nor Abraham nor such other like would euer haue bin satisfied with liuing in this worlde if they had not amed at a better and more excellēt end Ye see thē how it was requisit that God should prolong their life to the end to giue them the longer experience of his goodnesse which thing is not nowe so requisite for vs whiche haue a more large declaration of Gods fatherly loue towards vs Therfore it behoueth vs to be satisfied with our life and too dispose our selues to die when it shall please God so as we may go hence with a glad hart not with gnashing of our teeth as the vnbeleeuers do For if they had liued a hundred thousand yeres yet would they faine tary here beneath still for they haue none other hope but of this present life it seemeth to thē that death dispatcheth all And that is the cause why they are neuer redy to go out of the world Contrariwise the fathers of old time were wont to confirme their faith by the length of the life which God gaue thē and therwithal disposed themselues to depart whensoeuer God listed to take them hence too himselfe And what ought we on our side to do nowadays I haue told you alredie that we must not loke to liue long to take knowledge of gods fatherly loue therby for if you liued but three dayes in this world it were inough to giue vs a tast of Gods goodnesse mercie and to cōfirme our faith For seeing that our Lord Iesus Christ hath died and is rise again we need no long time in this world to know that God is our father and that we be sure of our saluation Therfore as soone he giueth vs knowledge of the truth of his Gospell let vs alwayes be readie too die assuring our selues that hee hath adopted vs for his children and that he will shew himselfe our father both in life and death Ye see then that we must alwayes be satisfied with life seeing that God hath giuē vs so good a pledge of his loue in our Lorde Iesus Christ and we must not desire too haue our life prolonged here to the end to haue a larger confirmation thereof VVherfore let vs continually pray him that hauing guided vs cōtinually with his holy spirit he will draw vs hence too himselfe and that wee may come thither full satisfied bycause he hath nourished and mainteyned vs and shewed vs that our true life and euerlasting happinesse is prepared for vs aboue Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him too vouchsafe to touch vs with them more and more that we may come to him with true repentance to frame our selues after his rightuousnesse and that for asmuch as we be wretched sinners and wrapped and ouerwhelmed in so many temptatiōs as it is impossible for vs too discharge our selues of the hundreth part of our dutie it may please him too ayde vs with his holy spirite and too beare with our infirmities and imperfections vntill hee haue quite cleane rid vs of them And so let vs al say Almightie God heauenly father c. All prayse honor and thankes be vnto God. ¶ The prayer which master Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vpon our good God and father praying him too vouchsafe to turne avvay his face from the great number of faults and offences vvhereby vve cease not too prouoke his vvrath against vs and forasmuch as vve be too too vnvvorthie to appeare before his maiestie it may please him too looke vppon vs in the countenance of his vvelbeloued sonne our Lord Iesus Christ accepting the desert of his death and passion for a full recompence of all our sinnes that by meanes therof he may likevvell
of vs and vouchsafe too enlighten vs by his spirit in the vnderstanding of his vvooâ—â— and graunt vs the grace to receiue the same in true feare and humilitie so as vve may be taught th 〈…〉 y to put our trust in him too serue and honor him by glorifyng his holy name in all our life an 〈…〉 yeeld him the loue and obedience vvhich faithfull seruants ovve to their maisters and children 〈…〉 their fathers seing it hath pleased him to cal vs too the number of his seruants and children And 〈…〉 vs pray vnto him as our good mayster hath taught vs to pray saying Our father The Prayer that Maister John Caluin ordinarily made at the ending of this Sermons LEt vs fall dovvne before the face of our good God c. Here he addeth as the matter treated of 〈…〉 sermoÌ„ giueth him occasion to require at Gods hand and bycause the same chaungeth almost in euerie SermoÌ„ it cannot here be specified That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the mis 〈…〉 le bondage of error and darknesse too the right vvay of saluation for the doing vvherof it may please him to raise vp true and faithfull ministers of his vvord that seeke not their ovvne profit and vainglorie but onely the aduancement of his holy name and the vvelfare of his flocke and câ—â—â—rarivvise rooâ—â— out al sects errors and heresies vvhich are seedes of trouble and diuisioÌ„ among his 〈…〉 to the 〈…〉 vve may liue in good brotherly concord all togither and that it may please him to guide vvith his hâ—ly spirit all kings princes and magistrates that haue the rule of svvord to the end that thei◠〈…〉 ning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but iâ— iustice and vprigthnesse and that vve also liuing vnder them may yeeld them their due honor aâ— obedience that by the meane of good peace and quietnesse vve may serue god in all holinesse and hoâ—estie that it may please him to comfort all afflicted persoÌ„s vvhom he visiteth after diuers maÌ„ners vvith crosses and tribulations all people vvhome he afflicteth vvith plague vvarre or faminâ— or other his rods and all persons that are smitten vvith pouertie imprisoment sicknesse banishment or other calamitie of body or vexation of mind giuing them all good patience till he send them full discharge of their miseries and specially that it may please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babylon vnder the tyranie of Antichrist cheefly vvhich suffer persecution for the vvitnessing of his truth strengthening them vvith true constancie and comforting them and not suffring the vvicked and rauening vvolues too execute their rage against them but giuing them such a true stedfastnesse as his holy name mayebe glorified by them both in life and death and finally that it may please him to strengthen all Churches that are novvadayes in daunger and assaulted for the quarell of his holy name and ouerthrovv and destroy all the deuises practises and attemptes of all his aduersaries too the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ be increased and aduaunced more and more Let vs pray him for al the sayde thinges in such vvise as our good master and Lorde Iesus Christe hath taught vs to pray saying Our father c. ALso let vs pray our good God to giue vs true continuance in his holy faith and to increase it froÌ„ day to day vvhereof vve vvill make confession saying I beleeue in God the father c. The blissing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felovvship of the holy Ghost dvvell vvith vs for euer Amen IMPRINTED AT LONDON BY Henrie Binneman for Lucas Harison and George Bishop Anno. 1574.