things so But now let vs proceede with that which is rehersed to vs here It is sayd That Iobs children feasted one another day by day euery one in his turne and that they called their sisters to beare them company True it is that nature may well stirre vp brethren to loue one an other but yet are men become so euill as there be very fewe that consider what brotherhood importeth For the proofe herof wee shall see manye brethren that agree like cattes and dogges They be brethren and yet for all that they cease not to spite and malice one another as if one of them would eate an other VVe see then by suche according as men grow out of kynde into crueltie that brethren are not acquainted with concord and louingnesse althogh it be not so with all of them yet is euery man so addicted to himselfe as ther be very few that loue one an other in such wise as God teacheth Thus doth the holy Ghost set a looking glasse before our eyes to make vs to beholde the good agreemēt loue that was among Iobs childrē and specially how they exercised themselues continually therein to the end they woulde not giue any occasion of euill mistrust one to an other For the feastes that they made were to none other end but to yeld record of their brotherlynesse and agreement And see how it is said precisely that they wente to seeke their sisters to the intent that their frendship might vtter it selfe in all poyntes Behold here a great vertue Albeit a man may perceyue that Iob feared not that there was any fault in the thing that was ordeyned for a good purpose and to a good end yet neuerthelesse we see how he thought in himself euē then that God might bee offended in it Surely this is a very notable example And out of all doubt good agreement and frendship among mē and specially among brethren is as pleasant a thing vnto God as any can be VVe heare how it is said in the Psalme It is a ioyfull thyng when brethren agree in one It is like the deawe that falleth downe to giue foyzon and nourishment to the grounde and lyke the oyle that dropped downe from Aarons bearde so as the sente of it was shead oute ouer all hys rayment Lo what two similitudes here be to shewe howe God loueth peace and amitie among men and aboue all thinges among brethren They doe vs to vnderstande that when men embrace one an other with heartie loue it is all one as when the fieldes and herbes receyue nourishement by the deawe of heauen and also that it is a thing that yeeldeth a very sweete sauoure afore God as a good and acceptable Sacrifize vnto him euen like the sent of the holy oyle that was poured vpō Aarons head Neuerthelater this is spoken of such as imbrace one an other after a godly maner For it may well be that wicked men shall beare an affection of loue one towards an other and they maye peraduenture lynke themselues togither to accomplishe their appoyntmentes but all thys is naught frendship must come from god and go to god And marke here how the name of brotherhood is set downe to the ende wee shoulde be taught to lift vp our eyes vnto God and to looke vnto him as ofte as there is any question of louing one an other Furthermore we see here that the best thinges in the world may eftsoones bee corrupted by the naughtinesse of men And hereby wee see also what our nature is euer since Adam sinned that is to say that euer since he ouershot himselfe hithertoo good hath bene turned into euill notwithstanding that our intent or meaning be good As for example VVhen a husband loueth his wyfe or when a father loueth hys children they be good holy and commendable things and yet neuerthelesse there is not a mā to be found in the whole world that loueth his wife in suche measure as nothing may be founde faulte with in his loue or that loueth his children with so pure and heartie loue but that there shall always bee some medlie of corruption And why so For seing that God hath ordeyned that the man shall loue his wyfe and that it is precisely sayd Loue your wyues as youre owne bodies shall their so doing be imputed to them for a faulte Can the good be turned intoo euill Doubtlesse that commeth of our cursed nature lyke as one grayne of salt or one droppe of vineger fayleth not to marre a great deale of wine Euen so is it with men for holding them selues in measure they haue not their affections so well ruled as there maye no fault bee found in them or not to be condemned in many respects Then is it no straunge cace that Iob thought in himselfe that hys children might haue offended God in the thing that of it selfe was good and commendable Not for that he condemned the feasting of brethren togither specially sith their making of good cheere one with another was to mainteine themselues in mutuall amitie That was not the thing that Iob founde fault with But for asmuch as he was throughly acquainted with mans infirmitie hee knewe it was very harde to keepe measure so as no vice should be intermedled with it by the way And therefore he tooke good heede to himselfe and sanctifyed his children But yet neuerthelesse we haue further to note that Iob had well marked and borne away the thing which experience sheweth vnto vs namely that in all feastes and banquets there is some disorder wherethrough God is not so well honored as he ought to be First of all in suche meetings there will be alwayes some superfluitie of meates and they that come thither do for company sake eate and drinke more than their ordinarie And hardly could a man thinke of the excesse that is there in so much that euen the holiest men that feare God best are ouerseene there True it is that they play not the gluttons in stuffing of the paunch nor in cramming themselues like swine and much lesse will they be so drunken as to bee out of theyr wittes like beasts no not so but so much may be done as they may somewhat passe measure And how so for we see that a man ouershootes himselfe in that case ere he be aware So then we see that some inconuenience hapneth in feasts notwithstāding that they be made for a good cause and that the intent as well of him that biddeth his freēds as of those that come to keepe him company be good For hardly can it be escaped but that there shall be some faulte wherof the very doer himselfe shall not be priuie And furthermore whē a mā is there what a deale of vaine and fond talke shall he haue to hold him withall VVhere a man ought to eate as in the presence of God and to be merrie as it were with the Angels there shall be store of vanities which shall carie men in
had deserued to bee cursed Againe when God intendeth to performe the iudgement whereof mention is made heere hee letteth the children of the wicked too holde on their owne race after the steppes of their fathers By reason whereof they can not but continually increase the mischeef and for so much as they be vtterly voyde of Gods spirite they doe but prouoke his wrath and continue in heaping vp of his vengeance vpon themselues according as God had executed it vppon theyr fathers True it is that the verie cause here of is for that God draweth them not backe by his holie spirit so as they might not follow their fathers And what for that Is he bound or tyed too any man No. So then let vs not thinke this maner of punishing straunge whereof Sophar speaketh heere that is to wit that God should impouerish wicked mennes children and bring them to so lowe an ebbe as they must be fayne too fawne euen vpon the veriest rascals Theyr fathers were passingly proude in so muche as the greatest and honorablest sorte durst not matche with them but stoode in awe of them according as we see that such as haue their hearts so puffed vp with pryde must needs disdeyne men seeing they haue alreadie begonne too despyze god VVe see then an intollerable pryde in them when they can not voutsafe too giue a good looke too such as come to sue too them and too make supplication VVell is it so Their children must bee fayne too sue too the veriest rascals that are I say that this vengeance is performed when God suffereth the children too followe their fathers And it is a thing right necessarie for vs to knowe to the ende we may consider of what sorte the vengeance of God is vpon the wicked seeing it must also extend to their children like as on the other side we perceyue the infinite goodnesse of oure God when it pleaseth him to blisse our children and to make them fele his mercie for our sakes For is not that an excellent recorde of the loue that he beareth vs So on the contrarie part when wee see the fire of his wrath so kindled that it not onely pursueth our selues but also spreadeth further and catcheth hold of our children also is it not inough to make our haires stand vpright vpon our heads Then let vs learne to walk so much the more carefully in the feare of God least we drawe the sayd horrible punishment vpon oure selues and our ofspring And herewithall let vs vnderstand also that our Lord will blisse the ofspring of those that haue feared and honored him that wee maye with the better courage giue ourselues to his seruice whē we see him so liberall that he thinkes it not ynough too make promisse to vs but will haue the same to extend to our children also Behold I say what we haue to marke in this sentence Nowe consequently it is sayde that their handes shall restore their riches And that agreeth with this that Sophar addeth namely hath hee deuowred Hee must spewe it vp againe and God will make him too restore the thing that he hath swallowed vp It is mente heere that the wicked may well rake muche toogither in a short tyme and inriche themselues but they shall neuer the sooner inioy the goodes that they haue gotten And why For eyther their children must bee brought to pouertie or else they themselues must spue them vp againe For God will not tarie so long a time in making them too yeelde vp their account But when they seeme to bee come to the full point of their purpose God must bee fayne to doe a cure vpon them and make them to cast vp their stomackes to rid them quite and cleane of the great store of goods that they had raked togither VVee see verie many examples hereof but yet there are verie fewe that thinke vpon it I say wee see men pilling and scraping on all sides VVell God giueth them the bridle so as they haue the meanes and occasions to inrich themselues they buy both house and landes they turne the pennie and they deale with marchandize and so ye see them as full and as well stuffed as may But haue they once swallowed vp all there will come such a storme that he which was worth a hundred thousand crounes shall find himself so distressed as hee would bee glad to scape safe with his bodie like as a poore man that is in the midds of the Sea would giue all the goodes hee hathe that hee might saue his life Euen so saye I doeth God suffer riches too choke the men that haue raked them togither and to be as it were their hangman or else he shal be bereft of them and impouerished assoone as there commeth any sodeine storme Also we see othersome that waste away by peecemeale Truely men will say see the euill lucke beholde such a one who was verie rich he had sped so well by his owne pollicie as he was come to that ye see and nowe is such a misfortune befalne him or suche a man hath delte amisse with him or he hath made a foolish bargaine or else he ieoparded too much Thus wee looke vpon the meane causes but we ought to go to the principall which thing wee do not and therein we bewraye howe blind we be for that wee consider not that when such manner of men are inriched by crueltie extorciō craft deceit guile and haue raked other mens goodes vnto them without pitying the widowes and fatherlesse that is the verie cause why they be turned out of all their goods So then for want of knowing Gods hande althoughe it shewe it selfe wee turne all vpside downe VVherefore let vs learne to take better heede than we doe And when God giueth vs such examples that is to wit that such as haue bene verie rich are not only abated but also delte withall by God as hee maketh them to cast their gorge so as we see them impouerished before oure faces let vs acknowledge that it is God which layeth his hande vpon them But whereas it is sayde here that their owne bandes shall restore their riches howe commeth it too passe that they which haue so swallowed vp all things doe stoupe so lowe as to restore that which they haue raked togither with their owne handes His meening is not that they do it of their owne accord For the wicked would neuer come to that poynt by their good wills excepte God graunt them a speciall grace too acknowledge Alas I haue doone those men great wrong whome I haue so polled and beguiled and therefore I must bethinke me to restore all to them againe If suche as haue defrauded their neyg-bours can come too this poynt it is a blissing of god But heere Sophar speaketh of those whom God curseth Howe then shall their hands restore the thinges that they haue taken It is for that men knowe not the meanes whereby God maketh them to cast their gorge
worse deceiuing and being deceiued 132. b 4. 16. Euery scripture is giuen by the inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnesse 70. a 43 251. a 11. 526. b 2. Hebrues 1. 3. THe Sonne is the brightnesse of the glory and the ingraued forme of the person of the Father 17. a 24. 710. a 24. 14. Are they not all ministring spirites sent foorth to minister 17. a 46. 486. b 42. 2. 14. That hee might destroye through death him that had povver of death that is the deuill 25. a 30. 16. Iesus Christ tooke not the Angels but he tooke the seede of Abraham 17. b 5. 18. Christ suffered in being tempted 577 b 43. 4. 12. The woorde of God is a two edged svvoorde and entereth through euen vnto the deuiding a sunder of the soule and of the spirit and of the ioynts and of the marow c. 410. b 19. 437. a 55. 446. b 4. 474 a 4. 539. b 42. 13. All thinges are naked and open vnto his eyes with vvhom wee haue to doe 149. a 6. 15. VVee haue not an hye priest which can not bee touched with the feeling of our infirmities but was in all things tempted in like sort yet vvithout sinne 146. b 7. 577. b 43. 816. b 20. 5. 4. Aaron ought to offer for sinnes 816. b 1. 6. Thou art a priest for euer after the order of Melchizedech 816. b 29. 6. 10. God is not vnrighteous that he should forget your woorke and labour of loue vvhich ye shevved toward his name in that ye ministred to the sainctes and yet minister 71. b 46. 700. a 20. 12. Through faith and patience we inherite the promises 564. a 48. 19. 20. VVee holde hope as an Ancker of the soule both sure and stedfast and it entereth into that which is within the varle whether the fore runner is for vs entered in euen Iesus that is made an hie priest for euer after the order of Melchizedech 233. a 20. 817. b 52. 8. 5. The giftes of the law serue vnto the paterne and shadovve of heauenly thinges 13 b 28. 10. 11. 12. Sacrificators coulde not take avvay sinnes by their sacrifices but Iesus Christ after hauinge offered one sacrifice for sinnes sitteth for euer at the right hand of God. 817. b 52. 9. 24. Christ is not entred into holy places made with hands vvhich are similitudes of the true sanctuary but is entred into very heauen to appeare now in the sight of God for vs 817. b 52. 10. 20 Christ through the vayle that is his fleshe hath prepared the way by the which we haue boldnes to enter into the holy place 227. b 25 31. It is a fearfull thing to fal in to the hands of the liuing God. 309. a 44. 590. a 5. 643. a 24. 35. Your confidence shall haue great recompence of rewarde 564. a 48. 11. 1. Fayth is the euidence of things vvhich are not seene 421. b 26 4. By fayth Abell offered vntoo God a more excellent sacrifice then Caine. 12. a 33 6. VVithout fayth it is vnpossible to please God c. And that he is a rewarder of them that seeke him 72. b 29. 7. Noe through the Arke condemned the worlde 3. a 50. 9. Abraham aboade in the land of promise as in a straunge countrie 407. b 29. 17. By fayth Abraham offered vplâ—aac 12. b 12. 12. 5. 6. Dispise not the chastening of the lord neyther saint when thou art rebuked of him for vvhom he loueth he chasteneth and scourgeth euery sonne that hee receyueth 155. a 10. 771. a 60. 11. No chastising for the present seemeth to be ioyous but grieuous but afterwarde it bringeth the quiet fruit of righteousnes 105. b 15. 12. Lift vp your handes vvhich hand dovvne and your vveake knees 70. b 40. 486. a 52. 659. a 32. 767. a 61. 14. Follow peace vvith all men and holinesse without the vvhich no man shall see the Lord. 603. b 41. 18. 19. Ye are notcoÌ„e vnto the mouÌ„tain that might be touched nor burningfire nor to blackenes darknesse and tempest and sounde of a trumpet and the voyce of vvoordes which they that hearde it excused themselues that the worde should be spoken to them no more 79. b 12. 19. Ye are not com to the sounde of a trumpet â–ª and the voice of words which they that hard it excused theÌ„selues that the woord should not be spoken to them any more 754. a 4. 29. God is a consuming fire 395. a 30. 643. a 28. Iames. 1 4. PAtience must haue a perfect vvorke that wee may be perfect and whole 814. a 26. 5. If any lacke wisedome let him aske it of God. 343. b 3. 692. b 21. 6. 7. He that asketh in fayth receiueth that vvhich he asketh but he that doubteth is like a waue of the sea toste of the winde 449. a 44. 651. b 26. 9. Let the brother of low degree reioyce that he is exalted 677. a 12. 10 The rich shall vanish away as the flower of the grasse 441. b 24. 11. The heat of the sunne withereth all 441. b 29. 14. 15. Euery one is tempted when hee is dravvne away by his ovvne concupiscence then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death 569. a 55. 21. Receiue vvith meeknesse the vvoorde that is graffed in you 659. b 59. 1. 8. Thou shalt loue thy neighbour as thy selfe 319. b 42. 10. VVhosoeuer shall keepe the whole lawe and yet fayleth in one point he is guiltie of all 186 b 50. 574. a 47. 575. b 23. 13. There shall bee iudgement mercilesse to him that sheweth no mercy 75. a 16. 76. a 59. 328. b 13. 431. b 57. 585. b 48. 16. If any man say to the poore depart in peace warme your selues and fill your bellies notvvithstanding ye geue them not those things that are needfull to the bodie vvhat helpeth it 585. a 61. 3. 1. Be not many maisters 541. a 4. 2. If any man sinne not in word he is a perfect man and able to bridle all the bodie 47. b 29. 251. b 18. 4. 6. God resisteth the proude 246. b 42. 13. To day and tomorrovv vvee will goe into such a citye and continue there a yeare and buye and sell and get gaine 66. a 16. 5. 4. The hire of the labourers whiche haue reaped your fieldes which is of you kept back by fraud crieth the cries of theÌ„ vvhich haue reaped are entered into the eares of the Lord of hostes 610. b 4. 11. VVee counte them blessed which haue endured you haue hard of the pacience of IOB and haue knowen what end the Lorde made 729. a 47. 1. a 37. 359. b 25. 818. b 39. 13. If any amoÌ„g you be afflicted let him pray 63. a 48. 376. b 14. 20. VVhosoeuer shall conuert a sinner shall saue a soule 648. a 61. 1. Peter 1. 2. VVE are elected according to the
godly in old time 20. b 32. 28. a 38. Deliuering and Deliuerers Only God Deliuereth from aduersitie 109. b 8. Gods deliuering of vs from any one aduersitie or affliction must strengthen vs against all other afterward 818. b 39. The vvickednesse of the Papistes in making many Deliuerers 109. b 19 Deserts and Deseruing It is a renouncing of God for a man to trust in his owne Desertes 594. a 44. It is an Article of beliefe in Poperie to say that men can earne or purchase heauen by their owne Deseruings 803. b 25. God doth not handle menne in this present life according to their Deseruings 496. a 24. Of Despayre Despayre must be taken heede of in aduersitie 51 b 6. VVe must not Despayre nor â—ee discouraged though we slide backâ— oftentimes through infirmitie 659. a 4. b. The meanes too keepe vs from Despaire in time of afflictioÌ„s 152. b 11. Of Death and Dying The Death of the persecuted is a precious Death 112. b 21. The children of God ought to wish for Death 66. a 36. VVhat measure is to be kept in vvishing for Death 64. b 17. Iob wisheth amisse for Death 118. b 35. 58. In what respecte the children of God wish Death 118. b 33. In what respect woorldlings wishe Death 118. b 54. In what respect vvee may wishe for Death 64. a 7. The difference betweene the Death of the godly and the death of the vngodly 112. b 29. 347. b 56. DominioÌ„ ouer death belongeth only to God. 74. a 25. VVhy Death is not desired but shuÌ„-ned of vs. 506. a 25. VVe ought alvvayes to thinke vpon Death 83. a 57. The Death of the wicked is alvvayes forcible 505. a 20. There is no rest for the wicked in Death 61. a 5. All men must neeedes die 84. a 16. Of preparation to Death and cherefulnesse in dying 85. a 44. VVe draw continually vnto Death 83. a 45. b 8. VVhat is is to Die without wisdome 85. b 5. It is for our profite too Die betimes 112. a 61. It is not lavvfull to seeke Counsell at the dead 157. a 48. VVhether the Dead know vvhat we do in this life 290. a 36. VVho be the Dead 488. b 49. In man of himselfe there is nothing but Deadlynesse 141. a 58. Deuotion Our ovvne Deuocions and fancies driue vs â–ª backwarde from God. 458. b 53. VVhat the Papistes call Deuotion 458. b 40. From vvhence Popishe Deuotions sprang 436. a 61. Duties of diuers sortes The Dutie of all Superiors 14. a 12. b 9. 17. 31. 630. b 52. 676. b 2. The Dutie of suche as are in authoritie 14. a 53. b 36. 582. b 25. The Dutie of suche as are of meane degree 677. a 20. The Dutie of Ministers Preachers and Teachers 14. a 60. b 44. 70 a 27. 71. a 54. 627. a 37. 628 a 17. The Duty of men in prosperitie 22 a 31. The Dutie of olde folkes that are ignorant 619. a 1. Dutie of Parents 14. a 28. b 31. 59. 302. a 35. Dutie of Rich men 6 a 58. Dutie of hosholders 14. a 30. b 32. The Dutie of Offenders 50 a 52. The Dutie of a true Christian 70. a 13. b 49. Our Dutie towardes the afflicted 49 a 9. 50. b 1. Our Dutie towards such as are wroÌ„gfully oppressed 718. b 39. Of Difference It is God that hath made and set the sundrie Differences and Diuersities betvveene all things 799. a 18 801. b 24. Of Discerning Howe to Discerne a right meening mynd 684. b 29. VVe Discerne not that which beloÌ„geth to our soules bicause wee are too much wedded to this present life 551. a 33. A marke to Discerne Hipocrits from Gods children 73. a 5. How greatly it is for our behoose to Discerne God from his creatures and vvhat inconueniences insue of the contrarie 715. a 32. Disorder The Disorder of things in this vvorld impeacheth not Gods rightuousnesse 703. a 34. VVhy God suffereth things too bee Disordered in this worlde 703. a 50. Of Displeasing of God. VVhen we Displease God it is al one as if we proclaimed warre against him 771. a 21. Vnaduised Displeasing of God must be eschued 56. a 20. Aduised Displeasing of God is monstrous 56. a 30. Of Disputing with God. The cause why men Dispute vvith God and thinke his iudgementes strange 678. b 32. Of a Dissembling It is not lavvful for Christians in any wise to dissemble 503. b 21. They that Dissemble other mens euill doings are as giltie as the offenders themselues 698. b 2. Diuinitie Popish Diuinitie 215. b 11. 292. a 15. Popishe Diuinitie hath two partes 292. a 15. Doctrine Gods Doctrine must not be corrupted vvith mingling or disguising Al Doctrine that tendeth to the glorie of God must be helde for good and holie 714. b 26. VVhereat the Doctrine of God beginneth to be vaileable in vs. 488. b 50. The naturall office of good Doctrin 520. a 44. VVee must assure our selues that the good Doctrine which God sent vnto vs for our welfare commeth from heauen 573. b 40. VVhy God hath fitted his Doctrine to our capacitie 636. b 10. All good Doctrines must be receiued without questioning 129. a 41. The person that bringeth vs the Doctrine of God ought to be receyued vvith reuerence 715. a 10. Al they that do not submit theÌ„selues to the Doctrin of saluation fight against God. 410. b 53. The faithfull must trie all Doctrines before they consent to them and the touchstone too trie them by 628. b 20. 631. b 3. Looke more in Preachers Teachers Scriptures Gods worde Of Doubting Euen the perfectest and faithfullest men doe sometimes fall intoo Doubt of Gods prouidence 700. a 51. The Doubting of the faithful is ioyned with quietnesse 66. b 56. Though we â–ª see death present before our eyes yet must we not Doubt 563. b 30. The least Doubt or grudge that we receiue against Gods rightuousnesse is blasphemie 654. a 1. No aduersitie must make vs Doubt of God. 535. b 31. Of Drawing The meanes whereby God Draweth vs too him are his feare and loue 532. b 9. Two causes for the which god ought to Dravve neere vntoo vs for our custodie and maintenaunce and for our chastisement 276. a 50. Dust VVhat is ment by casting of Dust vpon mens heades 50. a 42. Looke more in Ashes E. Eagles The nature of Eagles 786. a 32. b 36 Proofe of Gods mightie power and wisedome and prouidence in the nature of Haukes and Eagles 786. a 28. 787. a b. The diligence of the Eeagles in seeking their pray bereueth vs of excuse if vvee be slothfull in seeking the foode of our soules and the heauenly life 787. b 42. Eares To vvhat end vse our Eares serue 661. b 14. 662. a 15. b 1. VVhat is ment by Gods opening of our Eares and howe hee doth it 720. a 8. Earth The Cituation of the Earth and the vvonderfull vvorkmanship therof 758. b 14. 759. a b. 760. a. A double measuring of the Earthe 769.
that God would not haue handled him so sharply except hee had bene a castaway And so they tooke suche a conceyte by reason of the excessiue miseries that they sawe in Iob ▪ as they lost their courage to comfort him And here wee see why it is sayde in the Psalme Happie is the man that hath consideration of them that are in trouble Dauid had passed that way as well as Iob. For hee had indured great aduersities in suche sorte as hee was lyke as if hee had bin forsaken of God according as I haue sayde heretofore And a man might say But beholde is it not too bee seene that it was but a fondnesse for him too glorie of his trusting in God and to warrant himselfe that he woulde succour him for wee see the plaine contrarie For asmuche therefore as Dauid was condemned by men vnder the colour that God persecuted him and exercised his pacience in sundriewise hee sayeth Right happie is the man that hath consideration of the afflicted Hereby he meaneth that if wee see any man in anguish for his hard aduersities God requyreth aboue all things that we should not at the first dashe take suche conceyte as to say O he is damned God sheweth full well that hee purposeth to cut him off there is no more hope of him behold he is past recouerie VVe must not bee so rigorous but wee must haue the wit to say verie well let vs wayt what God will do aduersities are common as well to good men as to bad and when they light vppon good men they are not without a cause VVhen God scourgeth them although wee perceyue not the cause wherefore he doth it yet it becōmeth vs to consider that God is rightuous VVee see then that afflictions are common both to Gods chosen people and such as hee holdeth for his children and ▪ also too the castawayes and those that go into damnation But forasmuche as it is not for vs too iudge of it except God hath shewed vs what ende the afflictions shall come vnto ▪ it becommeth vs to holde our verdit in suspence as if a man should say Is this man afflicted very well let vs acknowledge the hande of God and begin to say Alas I haue well deserued as much or more wretched creature looke if thou haue not offended thy God so many wayes as he may punishe thee an hundred thousand folde more than him whom thou seest too indure so much Let vs then aduise our selues to conclude thus Very well I see this poore man is handled very roughly true it is that hee lead a naughtie life and that hee suffereth rightfully but yet we knowe not what God will do with him Lo here the wisedome that Dauid exhorteth vs vnto namely that wee shoulde wayte too see whether God will deliuer those whome hee persecuteth with his owne hande albeit that it be rightfully done Also let vs learne to be fenced agaynst all stumblingblocks that may come in our way that wee bee not troubled when things exceede our imagination and that we be not letted by them to do our duetie continually and that our harte fayle vs not in the middes of our iourney Truely this lesson is hard too put in vre but so muche the more payne ought we to put our selues vnto and God will giue vs the grace to bring it about This is the thing that I spake of at the beginning namely that if we haue a desire and zeale to comfort our neighbours wee must desire of God too furnish vs with the meanes to do it to the intent that whē it commeth to be put in vre we become not vnprofitable like blockes of woode yet notwithstanding it must not be thought ouer straunge that Iobs friends were so astonied considering the plight wherein they founde him for he was vtterly disfigured so as they coulde not know him at the first sight as the text sayeth Vndoubtedly they had such an affection rooted in their hart that when they sawe him so miserable yet they coulde not cease to shewe that they loued him still howbeit that when they knewe him they were vtterly astonished It is consequently sayd That they lyfted vp their voyce and fell a weeping These teares here came not of counterfeytnesse it was a good affection that they had Howbeeit forasmuch as they were abashed by reason of the great miseries that Iob indured wee see they bee so troubled and dashed out of countenaunce as they bee not able to doo their duetie as they meant to do Then to haue some loue to vtter the signes of it is not all that is requyred but this loue must be well ruled to the end we may well serue one anothers turne as God commaundeth As touching that it is sayd that they rent theyr clothes and cast dust vppon theyr heades that they cast themselues vpon the grounde and were seuen dayes and seuen nightes without speaking any woorde therein we see the sayde compassion whereof we haue spoken afore and besides that we see howe their meening was to humble thēselues with Iob as it were to make intercession to Godward to haue pitie vpon him For when the men of olde time did cast dust vpon their heads it was in token of humilitie and acknowledgement of their sinnes And first they knewe that their estate was to say doth God punish vs then let vs bethinke vs of that whiche wee haue forgotten that is too wit that wee bee but rottennesse and a thing of nothing For when men are in prosperitie they make themselues drunken they flaunt it they sore in the ayre and they be not touched with any care But assoone as God smyteth them then they storme and they consider neither whence they are come nor whither they must returne Also the men of olde tyme to the end too bring all this to remembrance vsed the sayd Ceremonie thereby yeelding themselues faultie before God as though they had beene wretched offenders And the thing that is requyred at offenders handes is that they should acknowledge their faults craue pardon yeeld themselues guiltie before God and returne vnto him with true repentance Iob had good occasion so to do and his friendes also could not shew forth their friendship if they had not done the like For we bee bound to take vpon vs the persone of our neighbours too aske God forgiuenesse in their behalfe The greatest reliefe that we can giue to such as are in distresse is too pray God that he will not shake them off altogither But wee cannot by our prayers succour those that are in aduersitie without hauing that which I haue recited that is too wit without keeping of them companie to humble our selues afore God and without cōming to them too mourne with them Dauid protesteth that he did it euen for his enimies and that when he saw them running intoo destruction hee was sorie for them in his hart and shead bitter teares and sighes for them If Dauid haue done thus for his
as concerning the secretes that are hid from vs men must learne to vse modestie in them To be short our wisedome must be to herken vnto God and to follow simply that which he sayeth without going any further There are say I two things wherein the true wisedome of men cōsisteth That is to say To heare God speake and without gainesaying to follow whatsoeuer is conteyned in his woord so as the same may haue authoritie to make vs feare God and too humble our selues vnder him Lo heere a good meane to become wise But lyke as it behoueth vs too obey God and to follow that which he sheweth vs so also must we not desire to know more than is conteined in his word For when men wil needes be wise against God they become starke mad VVe see what befel to our forefather Adam yea euē in the time that he was most pure soūd being created after the image of God when he was in far more excellent and noble state than men be now adayes for the image of God is so darkned in vs as there is no more light nor almost aught els than darkenesse in vs Adam could not content himselfe with that state but was desirous to haue a higher perfection and whereinto is he falne Into so foule a sinke as we ought henceforth to be ashamed of our state Now I pray you if we climbe still to the saide highnesse wherwith Adam was tempted and the wretchednesse where into we are falne or rather tumbled cannot meeken vs must we not bee punished double Therefore lette vs learne not to couet to know more than God sheweth vs as I haue sayd alreadye Yet notwithstanding let vs not ceasse to searche the secretes that are conteined in the holy Scripture nother let vs do as the Papists do who say that their forbearing to know autht is bicause the doctrine of the holy Scripture cannot be throughly comprehended of all men and bicause men are in great daūger to be intangled in many errours and heresies and bycause they see how all the confusednesse of the world springeth of this that men are caried away with a fonde desire of knowledge as they terme it and haue not the modestie to content themselues wyth an ouerwrapped faith of beleeuing simply whatsoeuer is hilde by the holy Church It seemeth at the first blushe that this hath some colour and yet all is but crused blasphemie against god And why for as I haue sayde alreadye although the doctrine that is in the Lawe and the Gospell be so high as our mindes are not able to reache vnto yet hath not God published his Law in vaine neyther is it for naught that he hath cōmaunded his Gospell to be preched to al creatures yea euen to the ignorantest sorte for he disclozeth himselfe there after so louing and gentle a fashion as there is no man but hee may be familiarly acquaynted with that whiche is shewed there So then let vs not be vnthankfull to our God let vs not accuse him to haue spoken out of the bottome of a bottle For he protesteth by hys Prophet Esay that he calleth vs not to him in vayne and that he hath not spoken in huddermudder but that his voyce soundeth lowd cleere so as it ought to be heard of all men and all of vs ought to receyue it Then sith the cace standeth so let vs hardily study Gods worde let vs apply all our wittes therevnto and our labour shall not be vnprofitable And furthermore let vs vse the sayd sobernesse that I haue spoken of And heere ye may see why S. Paule meening to correct the foolishe and rashe curiositie that is in men ▪ sheweth them whereto they ought to apply themselues that is to wit to knowe throughly what the loue is which God hath shewed vs in our Lord Iesus Christ so as wee neede to do nothing els all our life long than to seeke diligently the sayde grace that is shewed vs in our Lord Iesus Christ as how wee bee rescued from Satanstyrannie and set free from the bondage of sinne and death howe that whereas wee were vtterly damned by nature and wretched and lothely sinners before God wee be now become rightuous before him so 〈…〉 he receyueth vs and liketh well of vs Howe we be gouerned by his holy spirite to the ende wee should fight against the lustes of our owne fleshe and howe wee bee reserued vnder his hande and protection so that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre yet wee maye be able to driue him backe bycause we be in the sheepefolde and keeping of the good sheepeherd Jesus Christe who hath promised that he will not suffer any of them to perish whome the father hath put into his hande Therefore let vs get the knowledge of these things and further also how we ought continually to preace vnto God how it is lawfull for vs to call vpon him with open mouthe bycause he hath giuen vs a mediator who maketh vs way vnto him and howe that Iesus Christe beareth worde for vs so as God dothe out of all doubt heare vs when wee praye to him in Christes name If we knowe these things well then is our tyme well bestowed For this cause S. Paule addeth what is oure heygth our depthe and oure bredth and to be short he willeth men to behold howe they maye bee perfectly wyse namely by knowing thorowly the grace that is vttered and wrought vnto them in our Lorde Iesus Christe Heerewithall let vs learne to knowe that we must not indeuer to clymbe so high as to vnderstand what the wisedome of God is in it selfe For it is a deepe gulfe and who is hee that can attayne to it Let vs be sure that all our strength will come shorte of it Therefore men must humble themselues And so lette vs beare in mynde what S. Paule sayeth to vs namely that when we shall haue styed vp aloft aboue the heauens we shall not atteyne to knowe aught else than the fatherly loue of oure God assuring our selues that therein wee shall haue the perfection of all wisdome whiche shall stretch out it selfe high and deepe farre and wyde and on all sides In these wordes S. Paule taunteth these curious heades that are fisking here and there desirous to stye vp aloft and to sinke down low beneath and to search things ouer and ouer and yet in the meane whyle there is nothing but vanitie in them and the nimbler they bee the lesse surenesse and firmenesse is there in them S. Paule therefore checketh men for making their discourses so sondly and therewithall sheweth them that if they were giuen too the holding of that whiche is for their profite they would content themselues with that which is shewed them simply in the Scripture And heere yee see also why Moyses after he had published the lawe sayeth Aske no mo questions saying who is he that shall climbe into heauen who is he that