820. a 60. 25. 1. 2. 3. Abraham had taken an otherwise called Keturah which bare him Zimram and Iokshan Medan and Midean and Ishbak Shuah and Iokshan begat Sheba and Dedan and Abraham liued an hundreth seauentie and fiue yeares 351. b 25. 820 261. 24. 41. Esau sayd I will slay my brother Iacob 351. b 29. 355. b 13. 12. The Angelles of God went vp and downe by the ladder 17. a 57. 17. Iacob vvas affrayd and sayd how fearefull is this place this is none other but the house of God this is the gate of heauen 77. b. 60. 32. 24. A man wrastled with Iacob vnto the breaking of the day 52. b 5. Thy name shall no more bee called Iacob but Israell because thou hast had power with god and thou shalt also preuaile with men 663. b 31. 47. 9. Fewe and euill haue the dayes of my lyfe bene and haue not attained vnto the years of the lyfe of my fathers 407. b 25. Exodus 1. 16. VVHen ye doe the office of a midwyfe c. if it bee a sonne then ye shall kill him but if it bee a daughter then let her liue 3. a 39. 11. 5. And all the first borne in the land of Egypt shall die 16. a 56. 19. 9. The lord sayde vnto Moyses loe I come vnto thee in a thicke cloud 753. b 46. 10. Bee you sanctified for to morow the Lord will declare his glory 11. b 41. 16. The thirde day when it was morning there was thunders and lighteninges and a thicke cloud vppon the mount and the sounde of a trumpet exceeding loud so that all the people that vvas in the Campe were affraid 79. b 10. 625. a 50. 753. b 40. 754. a 4. 20. 2. I am the Lorde thy GOD. 412. a 46. 5. 6. God visiteth the iniquitie of the fathers vpon the children vppon the third and fourth generatiō shewing mercy vnto thousandes to them that loue him 417. b 3. 18. 19. Al the people saw the thūders the lightnings the sounde of the trumpet and the mountaine smoking vvhen the people savv it they fled and stod a far of said vn to Moses talke thou with vs and vve wil heare but let not god talke with vs lest we die 79. b 12. 632. a 8. 22. 21. Thou shalt not doe iniury to a straunger neither oppresse him for ye were stranges in the land of Egypt 600. a 57. 23 If you vex or trouble the vvidovve and fatherlesse I vvill heare their crie 468. a 27. 26. If thou take thy neighbors rayment to pledge thou shalt restore it vnto him before the sun go down for it is his couering vvherein hee should sleepe 431. a 31. 28. Thou shalt not curse the prince of thy people 674. b 55. 23. 4. 5. If thou meete thine enemies oxe or his asse going a straye thou shalt bring him vnto him againe if thou see thine enemies asse lying vnder his burden thou shalt help him vp againe with it 597. b 12. 28. 12. Aaron shall beare their names before the lord vpon his tvvo shoulders for a remēbrance 227. b 30 30. 18. Thou shalt put vvater in to the lauer 11. a 32. 32. 1. Make vs Gods to goe be fore vs. 436. a 48. 32. 32. Now either pardon their sinne or if thou vvilt not race me out of the booke vvhich thou hast vvritten 59. a 29. 33. 19. I will shew mercy to whō I vvill shew mercy and I will haue compassion on whom I will haue compassion 689. b 35. 34. 7. God will visit the iniquitie of the fathers vpon the children vnto the third fourth generatiō 351. a 51. 38. Moses made an end of communing with the children of Israel and put a vayle vpō his face 632. a 14 Leuiticus 16. 3. AAron shall enter into the sanctuarie with a young bullocke forthe sinnes of the people a ram for a biūt offring 816. a 60. 17. Aaron shall make reconciliation in the sanctuarie for all the house of Israell 816. a 60. 18. 5. The man that kepeth the ordinance of God shall liue in the same 189. a 17. 204. a 6. 5. Keepe my statuts and my iudgments which if a man doe he shall then liue in them 261. a 3. 575. b 19 754. a 12. 19. 18. Thou shalt loue thy neighbour as thy selfe 319. b 36. 33. 34. If any stranger dwell in your lande you shall doe him no wrong 600. a 58. 26. 3. 4. If wee doe the will of God he wil send vs rayne in due season and the land shall yeeld her increase 447. a 14. 5. 6. They that feare God shall sleepe surely and shall haue peace 230. a 56 1. 1 a 14. 14. They that doe not the vvil of God shall be visited with feare and swelling and burning which shall consume the eyes and make the soule heauie 497. b 8. 16. If you transgresse my commaundementes I will punishe you with feare swelling and burning that shall consume the eyes make the soule heauie 606. b 24. 17. I vvil set my face against you and ye shall fal before your enemies and they that hate you shall raigne ouer you and ye shall flee when non pursueth you 111. a 59. 518. b 54. 19. God will make the heauens of the transgressours to be vnto thē iron and their earth as brasse 240. b 46. 744. b 50. 23. 24. God will smite the transgressours yet seauen times for their sinnes 107. a 16. 325. b 10. 817. a 28. 25. God will send a swoorde vppon the vvicked that shall auenge the quarrell of his couenaunt 230. a 11. 28. I will walke with you stubbournely and I will correct you seauen times for your sinnes 465. a 29. 36. Vppon them that are left among you I will sende a faintnesse into their hartes in the lande of their enemies and the sounde of a leafe shaking shall chase them and they shall flee as fleing from a svvord and they shall fall no man pursuing thē 111. a 59. 36. The transgressours of the law shall flee as fleing from a swoorde 302. b 46. 36. The sound of a leafe shaking shall chase the wicked 393. b 25. 518. b 54. Numbers 11. 23. THe hande of the Lorde is not shortened 559. b 27. 12. 6. God will be knovven too his Prophetes by visions and vvill speake vnto them by dreame 639. a 25. 23. 10. Balaam desired to dye the death of the righteous 421. b 40. 29. God is not as man that he should lye 461. a 34. Deuteronomie 1. 16. YOu shall iudge iustly beetvveene euery man and his brother the stranger that is vvith him 671. a 20. 4. 6. The ordinauntes of GOD are our wisedome and vnderstanding in the sight of the people 527. a 12. 529. a 42. 19. Lifting vp thine eyes to heauen and beholding the sunne and the moone and the starres with all the hoste of heauen thou shalt not worshippe
admit nothing els but only Gods wil to rule and gouerne our whole life Howbeit that is not all that we haue to do For it is to no purpose for men to beate our eares with preaching and to say behold thus muste yee do behold thus doth God commaund you vntill such time as we haue learned that it is he only that printeth his lawe in our harts and ingraueth it in our bowels that it is he which giueth vs power to sticke to hys commaundements that it is he which by his holy spirite giueth force effectualnesse to the doctrine that it is he which of his goodnesse accepteth vs forgiueth vs our sinnes I say it is all to no purpose till we haue learned those things and bene taught to resort vnto him to demaund at his hande whatsoeuer wee haue neede of It is not ynough for vs to haue it told vs thus and thus must ye do but as I sayd God must be fayne to giue vs strength to performe that which we shall craue at his hand Furthermore by this wee bee admonished that our faith is not edified by aduersitie but that it always ingendreth in vs a desire to prayse God and to resort vnto him VVhen it is tolde vs that our Lorde Iesus Christe hath reconciled vs to God his father and shed his bloud to wash vs with that wee might be pure and cleane and that he hath payde the price of our raunsome that wee might be quit by his rightuousnesse and so become acceptable to God and he vse his mercie towardes vs the knowing of all these things say I is to the end we should throughly cleaue vnto him and say well then how may we bee saued but only by the meere grace of God in asmuch as our Lord Iesus Christ hath made satisfaction for vs and to the end that our faith shoulde rest therevpon But must we therfore lie still asleepe No no but we must awake that we may repaire vnto God and say where is our welfare In the death and passion of our Lorde Iesus Christe therefore we must seeke it there for we shall not finde it among men And how must wee seeke it but by prayers and supplications Then let vs come vnto God and say Lord sith thou seest vs voyde of all goodnesse fill thou vs with thy grace True it is that we be wretched sinners howbeit for asmuch as wee bee the members of thy Sonnes body wee shall bee made rightuous by hym True it is that we be full of spottes but hee hath wherewith too clenze vs hee hath a good washing for vs True it is that wee bee giltie of euerlasting death and bound therevntoo but our Lorde Iesus Christ hath set vs free from it VVherefore Lorde bee so good too vs as to make vs partakers of the thing which is purchaced for vs by thine infinite goodnesse Beholde in what manner we ought to haue recourse vnto God lette vs say yea Lorde fill thou vs with thy holy spirite that hee may leade vs by his strength and suffer vs not to faynt for any temptation that can befall vs Thus yee see in effect what wee haue to marke out of thys streyne But Eliphas doth afterwarde vpbrayd Iob that he hath chozen the tung of craftinesse This present saying importeth that hee doth but mocke with God as they do whiche are bereft of all feare and reuerence and haue not any more reason in them For sometimes men shall sinne through simplicitie and yet stande in some feare of God howbeit they shall be dulled for the time according as wee shall see many that are not touched after a liuely sorte but are little better than brute beastes and yet notwithstanding there shall some feare of God lie hidden in them whych is as good as choked wel then such manner of folke haue more simplicitie than craftinesse and malice in them But othersome thinke themselues to be very sharpwitted if they can scoffe at all religion and dally with God and with his maiestie and take vnmeasurable libertie to follow all euill of set purpose Ye see then that the craftie or suttle folke of whome Eliphas maketh mention in thys streyne are not such as do amisse through ignorance and ouersight but suche as wilfully and of set purpose make none account of God nor of the handling of hys woord contemptuously to make a sport or a stage play of it for behold that is the toppe of all iniquitie So then lette vs marke well that if God let men runne so farre vpon the brydle as to shew themselues suttlewitted against hym then hath Satan taken suche possession of them as it is right harde to bring them backe againe to the right way yea and in a manner impossible And wee see also in what wise the Prophet Esay thundereth against suche kinde of folke saying Cursed be you that make you lurkingholes for he vseth that similitude inspeaking of these suttleheaded folke which beare themselues in hand that they can beguile god VVhen they haue sharpened their wittes and inuented fine slightes beholde all their strayning of themselues is to abolish the feare of god For mark wherat they begin If we be so bridled say they that if there be but one word of scripture for a thing we must yeeld vnto it without gaynesaying what a thing were that for there are many things that are not vnderstoode and againe a man may doubt of this or that And what a thing is it for vs to be compelled to yeeld suche authoritie too Gods word as it may not be lawfull for vs to aske how the cace standeth These politike heads therefore which are so desirous to worke wyles with God begin at this poynte namely of taking leaue to keepe men from seeing what the thing is that men call Gods word to the end that all mouthes should be tungtied that mē might raze it out quite and cleane And whē they be once entred into that doubt afterwarde they harden themselues in it And good reason it is that God shoulde leaue them there and that Satan should cary them headlong And when they bee come to that poynt they do nothing else but bleare out their tung against al doctrine there is no more greefe nor remorse of conscience in them but to be short they bee bereft of all humanitie and become brutish Thus yee see why I sayde that it is impossible that those whome God hath left at that poynt should euer returne to the way of saluation And therefore let vs beware that we hold oure selues streytly in subiection vnto God to beare suche reuerence to his worde as wee may shunne and vtterly abhorre and detest the slightes and suttleties wherein the wicked sort delight and welter themselues For they think not themselues to be sharpwitted ynough till they haue despized god Also there are of these fantastical and fleeing heades to be seene who thinke themselues to be very dullards and of no estimation till they
ordeyned Therefore let vs assure our selues that seeing wee bee so in Gods protection wee shall be well at ease and seeing that hee watcheth ouer vs and hath a care of vs let vs not mystrust that the diuell can winde about vs nor all our enimies beside For God will prouide for vs and can well skill too keepe vs from all the attemptes that shall bee made agaynst vs And this ought not onely to comfort vs but also too giue vs courage too goe through wyth our duetie and too walke euerie man in his calling not mistrusting but that God will disappoynt all the practizes and attemptes that shall bee made agaynst vs and breake all the snares that men shall haue layde too catche vs in Is it not a goodnesse that ought to rauish vs and amaze vs when wee see that God hath such a care of vs and hath determined all things aboue which shall be done heere beneath VVe be here as Froggs and Grassehoppers as the Prophet Esay sayth of vs and to be short wee should be like mice in the straw as the Prouerbe sayth if God had not set an order aforehande what shoulde become of vs Nowe when we see this wee may well say I knowe that God is my sauiour and father for hee hathe my saluation in his hande and will not suffer mee to perish and I ought to assure my selfe of it seeing hee hathe promised it me By and by Iob addeth that there are many lyke things in him as if hee should say agaynst whome do I bend my selfe For though all the world should set it selfe agaynst him they shoulde win nothing by it and as for mee I am a poore woorme and therefore it behoueth me to shrinke away Surely hee doth well in so saying if so bee that he yeelded God the honour and prayse of rightuousnesse yea euen in respecte of the afflictions that hee indured But hee is so combered in hys minde that he acknowledgeth not God to bee rightuous and full of equitie as hee ought to do VVhat is too bee done then On our part when wee haue acknowledged our selues to bee cuerie one vnder the hande and guiding of God let vs beleeue also that the whole worlde is so in likewise for if the diuell were not subiect to God what a thing were it VVee see with what rage hee commeth agaynst vs and we see also howe furious the wicked sort are insomuch as it may seeme that they should swallow vs vp and they are as great and hideous stormes that come too ouer whelme vs Let vs marke therefore that God not onely keepeth his children vnder his protection too maintaine them but also that hee so gouerneth the whole worlde that the diuel do what hee can is not able to bring his practizes about but that Gods prouidence is alwayes betwene him and home Thus ye see howe weâ— ought to put this doctrine in vre Nowe finally Iob sayth that hee is afrayde of God and that the more hee thinketh vpon him the more he standeth in doubt of him For he hath softned my hart sayth he and the almightie hath amazed me And the reason is bycause he hath not cut me off through darknesse but hath hidden darknesse out of my presence There are that set downe this latter part of the text thus that he hath not hidden but it is cleane contrarie This in effect is that which Iob ment to say First he affirmeth that hee is afrayde of god afterward addeth the reason namely bicause God made him to feele his terrible maiestie In what wise Verely sayth he bycause I know I haue to do with him and he is mine aduersarie partie I indure not mine afflictions as one that knoweth not from whence they come but I know it to be the hande of God that persecuteth me That is the cause that I am so afrayde And this text is greatly for our profite if we can applie it as we ought to do First and formost it is not without cause that Iob sayth that he is afrayd of gods presence for that he maketh him to feel his maiestie For it is good reason that as oft as we thinke vpon God wee shoulde bee touched and striken in feare too stande in awe of his maiestie Yea and although God shewe himselfe louing towardes vs and allure vs to him and after a maner cocker vs as little babes yet must wee not come vnto him after such a sort but that we must alwayes do it with feare and lowlinesse Then let vs marke that he which hath a right knowledge of God wil be willing to come too him yea and come to him in deede reioycing in that hee knoweth him to be his father and yet notwithstanding hee will alwayes behaue himselfe lawfully and obediently towardes him to honour him And that is the cause why it is sayde in the fifth Psalme Lorde I will enter into thy Temple vpon the multitude of thy mercies and there worship in feare This is it in effect which wee haue too note heere concerning the fearing of Gods Maiestie Herewithall let vs knowe that our feare must not bee such as Iob speakes of that is too witte wee must not bee so afrayde of God as to shunne his mightie power as a terrible thing to vs or to go about to hide our selues from him but when we haue conceyued the sayde feare of him wee must also receyue comfort assuring our selues that Gods minde is not to scare vs from him but too drawe vs too him And wee had neede too bee so beaten downe considering the presumptuousnesse that is in oure nature for there is suche a pryde in vs as wee will neuer yeelde God his due honour till oure fleshe bee vtterly subdued and tamed And howe must that be done Euen by plaine force For of our owne good will wee woulde neuer bee humble and meeke God therefore is fayne too vse violence in that behalfe and too mortifie all that is of our flesh that we may bee as it were broken and broozed too stoupe vntoo him Thys done hee setteth vs vp agayne and is contented to shewe himselfe to bee our father too the ende wee shoulde honour him Then is it not ment that wee shoulde bee stricken with suche a fearefulnesse as wee shoulde not knowe where too become but that after wee haue honoured God wyth reuerent awe wee shoulde also preace vntoo him vpon the trust of his manifolde goodnesse Yet notwithstanding that which Iob speaketh heere is verie notable that is to witte that his conceyuing of such fearefulnesse was bycause God had softned his heart and amazed him by persecuting him For heereby Iob doth vs to vnderstand that although he had alwayes feared God yet notwithstanding forasmuch as he was assaulted with such temptations he conceyueth such a terrour as he wist not in a manner what God was Nowe this importeth two poyntes The one is that of oure owne nature wee bee deafe and dull so as wee knowe not
that the same feare serueth not to dismaye vs but too bring vs vnder his lure that wee might craue forgiuenesse of oure sinnes let vs learne that wee bee worthie to be so beaten and let vs further vnderstande that wee shall not ceasse too prouoke his vengeance more and more except he giue vs harts by his holie spirite So then ye see howe Gods scourges ought to stirre vs vp to come vnto him to the intente to feare and honour him Heerewithall let vs marke that whereas it is sayde for his earth God hath a respect to him self when he destroyeth vs not vtterly Doe we then see that God suffereth vs to liue Although it be with many aduersities yet doe wee see a fauour and forbearing in him For needes should wee bee vtterly wyped away at the first brunt if hee should deale with vs after our deseruing And therefore let vs marke howe it is sayde that God doth it for his earthes sake Yea for we bee not worthie to haue it done for our sakes and therefore he shetteth his eyes and voutsafeth not to think vpon so shamefull creatures as we be Ye see heere a disdeyne set forth vnto vs that is to witte that if God had none other consideration than of vs hee might rende vp both heauen and earth to destroy vs And this serueth to bereaue vs of all our pryde and to make vs so much the more ashamed to the ende we might leaue our flattering of ourselues for we see that mē wold fain hide their own filthinesse In what plight soeuer they be they cesse not to like well of thē selues ▪ and to conceyue I wote not what a vayne imagination that they bee of great value But it is sayde heere that God esteemeth and valueth the earth at more than we deserue to be esteemed at Neuerthelesse to the intent we should not be dismayed hee addeth purposely that therethrough God setteth foorth his mercie Hath hee then abashed vs by saying that hee disdeineth to haue respect to vs He turneth againe and saith yet will I vse pitie and make you feele my mercie ▪ I will spare you Yea Howbeit not bycause we bee worthie of it for wee must alwayes conclude that what so euer God do for vs he hath not respect vnto any thing that is in vs but when we be once come to humilitie and acknowledge that wee haue deserued to be destroyed at Gods hande then doth hee shewe vs that hee by his goodnesse surmounteth oure naughtinesse This is the cause why hee addeth in the ende That God doth it euen of his meere goodnesse and mercie Nowe hereof we haue to gather that if rayne come in due season and faire weather also when we wold wish it wee haue not deserued that God should deale so gently with vs nother must our myndes rome vpon any wages that he yeeldeth vs as though hee were bounde to vs and that we on our side were such as he of dutie ought to vse so tenderly as his children VVhat then It is his meere mercie for we deserued wel to starue for hunger Then is there no reason why he should sende vs nourishment but only bycause he is good and pitifull VVee deserue to be rooted out of the world and hee reacheth out his hand to feede vs as a father doth his children Therin therefore wee see his vndeserued goodnesse Lo howe we ought to magnifie God in all the benefits that he dealeth vnto vs not taking them as any wages or hyre as I sayde which he ought to pay vs and which wee haue deserued at his hande but as free giftes of his meere goodnesse and liberalitie towardes vs And heerevpon we haue to conclude that in as muche as hee beareth with vs and that euen after we haue offended him and ought to be ouerwhelmed by his hād he ceasseth not to play the father still yea euen vpon oure bodies whiche are but carions smoke and things of nought inasmuch say I as our Lord worketh so bountifully towards our bodies we ought to bee confirmed in a right trust that hee will receiue vs too mercie and be readie to forgiue vs our faultes when so euer we aske forgiuenesse at his hand So then we see how our Lord doth dayly call vs to saluation For we can not eate one bit of breade nor vse any of the temporall benefits that hee bestoweth vpon vs but hee openeth heauen vnto vs to say come to me and I will bee your father and haue mercie vpon your sinnes Ye shall alwayes finde me readie to receyue you so ye desire to bee maynteined by my meere mercie Nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying him so to touch vs to the quicke that we misliking ourselues may desire earnestly to be clenzed by his grace and therwithall that in as much as in all the order of nature he giueth vs so faire lookingglasses of his glorie goodnesse and iustice wee in beholding them may bee rauished to walke in his feare so as we may serue and honour him and yelde ourselues wholy to his obeysance to the end that he may lead vs peasably whither it pleaseth him That it may c. The Cxlvj. Sermon which is the third vpon the .xxxvij. Chapter 14 Heare these things ô Iob stay thy selfe and consider the vvonders of God. 15 Knovvest thou hovv God hath set them a lavve and hovve hee maketh the light to shine out of his clovvde 16 Vnderstandest thou the scatterings of the clovvdes and the myracles of him that is perfecte in knovvledge 17 Hovve thy clothes are vvarme vvhen he maketh the Sovvthvvinde to blovve 18 VVart thou vvith him to stretch out the heauen vvhich is fast as a molten glasse 19 Tell vs vvhat vvee shall saye too him for vvee can not order oure matters bicause of darkenesse 20 If thou speake vvho vvill report it too him and ifany man tell it him shall hee not be svvallovved vp 21 VVhen the Sunne is hid men see not his light and againe the vvinde blovveth and bringeth cleerenesse 22 Fayre vveather commeth from the North and therefore God ought too bee exalted vvith prayse 23 Hee is mightie in his goodnesse hee is strong in povver in iudgement and in iustice and hee afflicteth not 24 Therefore doe men feare him and hee vvill not regarde any that are vvize in their ovvne conceyte IF wee knewe what is sayde heere of the works of God that is to wit that they be wonderfull there is none of vs but hee would take much more paine to consider them specially seing our wits are so slender and frail But what we think our selues so skilfull that euen with one little cast of our eye wee haue learned all that is too bee knowne and in the meane whyle we esteeme not Gods workes according to their worthynesse they are but as common things to vs bycause wee be accustomed to them and so we ouerpasse them lightly Therefore it behoueth
streine namely that as often and whensoeuer wee thinke vpon the goodes of this worlde wee must alwayes beare in mynd that we hold them all of god And vpon what condition Not in feesimple so as he should pretend no more title to them nor bee maister of them any more but vpon condition that if it please him to put them intoo oure handes hee may also plucke them from vs when hee thinkes good Let vs vnderstand then that wee be so much the more bound to him when he causeth vs to enioy some benefite of his for a daye or a moneth or for some space of time and that we must not thinke it strange if he bereaue vs of them afterward but haue recourse to the said knowledge which I haue spoken of namely that God dothe euermore holde such a superioritie ouer vs as hee may dispose of hys owne as hee lysteth hymselfe If it bee lawfull for mortall menne too dispose of their goodes as they liste themselues ought wee not to graunt it much more to the lyuing God Seeing then that God ought to haue this maistership not onely ouer the thinges that wee possesse but also ouer oure owne persons and ouer our chyldren let vs humble oure selues afore him to submit oure selues wholly to his holy will without gainsaying Yea but for all that there are verye fewe that yeelde so muche honor vnto god True it is that all men will easily saye how it is God that hath gyuen them all that they possesse but what for that They chalendge all too them selues and vaunte them selues as it were in spyte of him And what is that I praye you is it anye better than flatte mockerie Yea verelye it is too grosse an hypocrisie when after wee haue protested to hold all things of God yet notwithstanding wee meane nothing lesse than that hee shoulde haue the disposition of them or that hee shoulde chaunge anye thing but wee woulde haue him let vs alone and set vs at free libertie as if we were separated from him and exempted from his iurisdiction This is as muche as if a manne should say O I am well contented to acknowledge suche a one for my prince I wil doe mine homage and alegeance vnto him howbeit so as he enter not into my house so as hee come not too demaunde anye thing at my hande so as hee trouble mee not The worlde coulde not beare with such a vilanie and yet neuerthelesse we see howe men dallye with god And what is it that wee meane by this confession that wee holde all of him and in the meane whyle will not abyde that hee shoulde touch any thyng VVee see then how the worlde doth openly playe mockholyday with God and yet that it becommeth vs alwayes to follow that which is shewed vs here that is to wit that forasmuche as God hath gyuen vs that which we possesse he may call it backe againe and withdraw it from vs when he will. But yet that which is added byandby after namely that the name of God shoulde be blissed importeth more For heerein Iob submitteth hym selfe in suche wyse vntoo God that hee confesseth him to bee good and iuste notwithstanding that he be scourged so roughly at his hande I haue sayde that this importeth more bycause that euery man may graunt all power and soueraintie vnto God and he may say well seeing he hath gyuen hee may also take But in the meane whyle hee will not acknowledge that God dealeth iustly and by good reason for ther are many who when they bee scourged doe blame God of crueltie or of ouergreat roughnesse so as they can not reserue vnto him this right of his to withdrawe that thing which hee hath giuen them nor consider as I haue sayde afore that they possesse their goodes with condition that they maye be stripped out of them to day or to morrowe There are very fewe that haue this consideration with them to rest quietly vpon it and to confesse that there is nothing better than to submit all things to Gods Maiestie and to acknowledge that if he should let vs follow our owne sway there were no way with vs but confusion and that if hee gouerne vs according to his will all will bee to our profit and welfare Lo wherevnto it behoueth vs to come And also we see there is very muche imported in this sentence when it is sayde Blissed bee the name of the Lorde For wee must not onely picke out the words but also consider of what mynde they proceede and that they be spoken truly and vnfaynedly For howe is it possible that wee shoulde blisse the name of God if wee doe not first acknowledge him to be rightuous But hee that grudgeth against God as though he were cruell and vnkynd cursseth God bicause that as much as in him lyeth hee lifteth himselfe vp against him He that acknowledgeth not God to bee his father and himselfe to be Gods chyld ne yeldeth recorde of his goodnesse blisseth not god And why so for they that tast not of the mercie and grace that God sheweth to men when he afflicteth them must needes grynd their teeth at him and cast vp and vomit oute some poyson against him Therefore to blisse the Lordes name importeth as much as to persuade our selues that he is iust and rightfull of his owne nature and not only that but also that he is good and mercyfull Lo here howe we may blisse Gods name after the example of Iob that is by acknowledging his Iustice and vprightnesse and moreouer also his grace and fatherly goodnesse towards vs And here we see also why the text addeth for a conclusion That in al these things Iob sinned not nor charged God with anye vnreasonablenesse VVorde for worde it is thus Iob dyd not laye afore God or put vpon God any vnreasonable thing and it is a maner of speaking well worthie to bee marked VVhereof commeth it that men martyr them selues in suche wyse when God sendeth things cleane contrarie to theyr desire but for that they knowe not that God doth all by reason and that he hath iust cause to do so for had we it well printed in our hearts that all things which God dothe are grounded vpon good reason it is certaine that we woulde be ashamed to encounter him as we doe considering I saye how we knowe that he hath iust occasion to dispose of all things in such wise as we see Nowe then it is purposely sayde that Iob imputed not any vnreasonable dealing vnto God that is to saye that he imagined not God to doe any thing that was not iust and vpright Marke this for a speciall poynt But it behoueth vs to marke that in these wordes vnto God there is verye muche implyed for we consider not how horrible a matter it is to talke of Gods workes after suche sorte as wee doe If God sende vs not what so euer wee wyshe wee fall too reasonyng wyth hym and wee holde plea wyth hym Not
they ceassed not too bee accepted and allowed of at Gods hande notwithstanding that the worlde deemed the contrarie Beholde what we haue too remember in this sentence But if euer any time required too practize this lesson these dayes require it For the world is full of the contempt of of god Verely a man shall see wylinesse ynough and that folkes wittes are sharpe and suttle inough in these dayes but a man shall see fewe or none that regard God the number of these is very small nay rather men walke so rashly and headily as ye would say there were no religion at all all the world seeth it Also we see that iniquitie reigneth extremely euen in such wise as the most part of men are become shamelesse and are no more ashamed to do euill VVe see things thus confused and yet whiche are they whom we esteeme to be most in Gods fauour Euen the woorst and such as are furthest out of square conditionally that they bee suttle and sharpe witted too bring their matters well about for if they be full of wyles and shiftes then beholde they bee wise and discrete men But although the wicked be had in such estimation and euery man make muche of them yet let vs holde them accursed bycause God is at oddes with them and cannot shewe them any fauour And herewithall let vs curse the euill men yea and let vs do it out of hand That is too say let vs not tarie till God lift vp his hande and worke by some manifest meanes for that were too doo him verie small honour and to make no further account of his iustice than we see it in execution But when the wicked men are in their brauerie and are proude of their good fortune as they terme it then let vs take scorne of them and abhorre them and let vs holde them for accursed whatsoeuer come of it Specially we ought to mark well that which Eliphas addeth which is That the children of them that despyse God shall fall downe in the Gate and shall bee sette farre from saluation and no man shall succour them Hee doth vs too vnderstande that if God accomplish not his iudgements heere he can well worke them vpon the ofspring of such as shall seeme too haue escaped his hande Howe is that There may bee some that shall giue themselues wholly vntoo euill so long as they liue and God shall suffer them too gather goodes and too increase continually and to heape vp riches anew euen till their dying day and yet notwithstanding for all this they bee curssed and their riches and reuenues are curssed as well as they Not that the cursse is perceyued in the person of the father but bicause it shall shewe itselfe in his children Hereby we be admonished that God hath diuers maners of executing his vengeance and therefore let vs learne too walke in feare and aduisednesse Verily at the first sight it maye seeme straunge why God shoulde punishe children for their fathers sakes but yet this doctrine is rife ynough in the Scripture And besides this it is meant here of such as are like their fathers For God doth well shew himselfe to be the Sauiour of such as are borne and descended of euill auncesters as we see examples of it in holy Scripture But yet for all that it falleth out most commonly that the issue of the wicked sort is accursed according also as God auoucheth that hee will pursue his vengeance to the third and fourth generation vpō those that despize him and lift vp themselues against him And there is a double maner of punishing the wickednesse of the fathers vpon their children For sometymes God sheweth mercie too the children and yet notwithstanding cesseth not to chastice the vnrightuousnesse of their fathers in the persons of their children As for example we see a father that hath gotten much goodes how bee it by wicked bargayning by subtiltie by craft and by crueltie and yet will God haue pitie vpon the childe of such a man And what will he do He will ridde him quite and cleane of all those euill gotten goodes bicause they woulde but bring him too confusion according as it is sayde that such kinde of riches are as wood which in the ende will kindle the fire of Gods wrath Therefore when our Lorde meeneth too saue the childe of a wicked man that hath liued amisse hee bereueth him of all hys euill gotten goodes as though he should let him bloud to saue his life that he might not be wrapped in the mischief and corruption which his father had drawne vntoo himselfe Beholde howe God punisheth the wickednesse of the fathers vppon the children and yet ceasseth not to bee the Sauiour of the children and too shewe them mercie Sometymes hee passeth further and bicause the fathers haue bin so farre out of al square as they haue led a stubborne froward life god forsaketh their ofspring insomuch that the grace of his holy spirite dwelleth not with them Nowe when wee bee so destitute of Gods guiding we muste needes runne intoo destruction and needes muste the mischiefe increase more and more Thus we see that when the children of the vngodly doo beare the sinnes of their fathers it is not onely for that God forsaketh them and leaueth them vppe in the state of their owne nature but also for that hee giueth Satan full power ouer them and letteth him haue the brydle too raigne in suche houses at his owne pleasure And when the diuill hath ledde away the fathers and caryed them too all naughtinesse their children shall also ouershoote themselues intoo excessiue outrage VVee see then as nowe what is ment heere that is too witte that when the children of wicked men are once destitute of Gods grace and walke after their owne inordinate lustes they must needes come too greater confusion than theyr Fathers And thus yee maye see why it is sayde that they shall bee destitute of helpe and that they shall fall downe at the Gate that is too witte bycause they shall fall not in a Forrest among Theeues but by open iustice For in the Scripture the worde Cate signifieth iudgement bycause mens caces are wont too bee debated there and it was the place where common assemblies were made and finally it was the seate of iustice And this is it that is ment in the Psalme where it is sayde that the children of good men and of suche as are blissed of God shall bee mainteyned in the Gate and put their enemies to confusion Likewise on the contrarie part it is sayde in this text that the children of the wicked shall stumble and be crushed in peeces yea euen by plaine iustice VVhereby it is the better expressed how God persecuteth them openly so as it is apparant to the eye that it is he which layeth his hand vpon them For he addeth immediatly That no man shall succour them For when God myndeth too put men so to destruction hee leaueth them
could be yea with very bitter ones that is to wit that hee was tormented inwardly bicause God was as it were his mortall enemie Certesse he sayth that the leannesse of his body was as a withering and that in witnesse of Gods wrath he was full of wrinckles so as all his flesh was as good as halfe rotten alreadie And heerein a man may see the tokens of a dreadfull affliction and that God handleth him not as he is cōmonly wont to handle those whome hee chastizeth with his roddes but that his payne is excessiue This therfore is in effect the matter that Iob intended to expresse And heere wee haue to note that God ment to giue vs lookingglasses in suche as haue had any excellent vertues to the ende that in theyr persones we might learne to knowe that according as hee dealeth foorth the giftes of his holy spirite thereafter also doth hee sende them greate afflictions in themselues trying them and chastyzing them too the vttermoste to the intente too make them the more esteemed and too bring foorthe the more fruite As for example Looke vpon Abraham who was gouerned by Gods spirite not as a common persone but as an Angell and was as full of excellencie and perfection as mighte bee And yet for all that howe did God deale with him If wee were too indure but the tenth part of the combattes that Abraham susteyned and ouercame what a thing were it VVee woulde quyte quayle But God spareth vs bycause hee hath not gyuen vs so excellent giftes as hee gaue to him As muche is to bee sayde of Dauid Beholde Dauid was not onely Gods Prophet but also the King that gouerned his holy and chozen people and had such vertues in him as were well woorthie of renowme and prayse yea and euen of woonderment and yet for all that howe did God turmoyle him VVe see what complayntes he maketh not onely as a despyzed and off shaken persone but also saying that God hilde him heere on earth as vpon a racke so as hee was forced too shewe the extremitie that hee was come vnto For it is not without cause that hee so often sayeth he had passed through fire and water that hee had bene plunged into the deepe gulfes that hee had felte all Gods dartes that hee had had all Gods arrowes shotte at him that the hand of God hath lyen heauy vpon him that his verie bones had bene broken and that there remayned nother marye nor substance in him VVhen wee heare these kinde of speeches they seeme too vs too bee but a mockerie But God purposed too set vs foorth a liuely picture that according too that whiche I haue sayde wee might knowe that after as God giueth greate vertues vnto men so dothe hee exercise them liuely to the intent that those vertues should not be idle but that they should bee knowne in due time and place Besides this let vs marke by the way that the chiefest temptations that euer the faythfull endured were these spirituall battels as wee terme them that is to witte when God summoned them in their consciences so as he made them to feele his wrath by smyting them in suche wise as they wist not in what cace they stood with him And this pludged them in deeper distresse than all the bodily aduersities that could befall them And heere yee see also why Iob vseth this similitude that God grated his teeth at him Also we see how Ezechias speaketh bycause he had passed through the same temptation God sayth he hath played the Lyon with me Likewise he had vsed the same similitude afore which hee vseth heere namely that hee wist not whither he might speake or hold his peace For I am sayth he like a Swallowe I chatter and chirpe but I want wordes to vtter the griefe of my miserie I haue no toung to deliuer it And herevpon hee commeth afterwarde to shewe that God hathe crasshed and broken his bones as a Lyon that holdeth him in his pawes and teeth But howe can God bee likened to a Lyon which is so cruell a beast No Ezechias mente not to accuse God of crueltie but he speaketh of his owne feeling and of the terrible payne that hee endured when Gods wrath was vpon him So then lette vs marke that when a poore creature entereth into doubting in what cace hee is with God and perceyueth not that God will make him to feele his goodnesse he must needes bee in so greate distresse and so afflighted as if he were betweene a wolues pawes VVee must not imagine it too bee a small thing for a man too feele Gods wrath and especially too conceiue that hee is vtterly against vs And therefore let vs praye God to hold vs vp and to spare vs knowing that wee bee not able to beare such a burthen except he giue vs shoulders to do it withall Besides this lette vs praye him not to vse such rigour against vs we might feele him like a Lyon but rather to shewe him selfe a continuall father and not punish vs after our desertes but make vs alwayes to feele his mercie by meanes of our Lord Iesus Christ to the end that when he hath guyded vs in this life by his holie spirite he may lift vs vp into the euerlasting glorie of his Angels which he hath purchased so deerely for vs. Nowe let vs cast our selues flat before the face of our good God and father with acknowledgement of our sinnes praying him to make vs feele them in such wise that beeing touched with true repentance wee maye returne vnto him knowing that he will be fauourable to vs And after wee haue desired him to forgiue vs our sinnes let vs also beseech him to ridde vs more and more of our fleshly vices and that in correcting the sinfulnesse of our nature he will bring vs to perfection of life that being guyded in this world by his holie spirite wee may glorifie his name and serue him with an earnest zeale dedicating our selues wholly vnto him according as hee hath prouoked vs by his goodnesse to do That it may please him c. The .lxiij. Sermon which is the second vpon the .xvj. Chapter 10 They open their mouthe against me they giue mee buffets in vvaye of reproch and they gather themselues to gither against me 11 God hath put me into the handes of the malicious he hath dismayde me before the vvicked 12 I prospered and he threvve me dovvne hee hath caught mee by the necke and set me as a butte before himselfe 13 His Archers hem me in on all sides he slitteth my reines he spareth me not he poureth my gall vpon the ground 14 He hath broken me vvith breaking vpon breaking and he hath runne ouer me as a Gyant 15 I haue sovved sackcloth vpon my skin and loden my glorie vvith dust 16 My face is vvexed blevve vvith vveeping and mine eyeliddes are couered vvith the shadovve of death 17 Yet is there no guile in my handes and my praier
perfect rightuousnesse in God as that all that euer the creatures can bring must of necessitie bee nought worth insomuch that if the brightnesse of the Sunne do dimme the Starres much rather muste Gods rightuousnesse swallowe vp all the rightuousnesse that we suppose our selues to haue Iob therefore spake after that maner But if he had well remembred the said consideration of Gods rightuousnesse he would not haue so ouershot himselfe as to say I would it were lawfull for mee to goe to lawe with god But as I haue touched already albeit that he knew this doctrine yet was his passion so vehement as he forgate himself And hereby we be warned so to beare away the things whiche we reade in the holie Scripture as wee may learne too bridle our passions when wee bee tempted to impaciencie or anye other vice and as the thing that wee haue learned by Gods worde may bee sufficient to drawe vs from the trouble that riseth vp against vs Saint Paule sayeth that the Gospell is of power to subdue all things that lifte vp themselues againste god Beholde oure wittes beholde oure fleshly affections and see howe they lifte vp themselues agaynst God and bid him battell VVhat is to be doone They must be hilde in captiuitie that is too saye what soeuer it be that we finde in vs and in oure nature too bee agaynst God and his doctrine wee must subdue it by force Thus yee see a perfect constancie wherein it behoueth vs to continue Therefore when we fall to disputing of this and that and specially when we come too encountering let vs shrinke downe meekely lyke sillie sheepe and let vs alwayes conclude God is my iudge and there is nothing too bee found fault withall in hym though I had libertie too pleade yet should my cace quayle for I coulde not alledge one poynt for myselfe but hee woulde alledge a thousande againste mee Yee see then that wee muste glorifye God without standing in contention with hym yea euen althoughe it were lawfull for vs to pleade for our selues And heere ye see also why our Lord of purpose to conuince mē the more doth now and then say Go to let vs go to law togither as he doth cheefly by his Prophet Esay I am content sayth he to go to law with you let vs haue a iudge or an vmper and let it bee tryed who hath wrong or who hath right VVhereof can ye accuse me VVhat harme haue I done you But contrariwise I can accuse you of suche poynts and suche It is out of all doubt that there is no iudge betweene God and vs VVhy then vseth he suche maner of speach He letteth himselfe downe from his Maiestie and highnesse and sheweth that if hee were a creature and that there were an vmper or dayesman appointed so as hee should bee fayne too abyde another bodyes iudgement yet could not men cleare themselues of that which hee had to alledge agaynst them VVe see then that Gods vsing of thys manner of speech as thoughe he were a mortall man or were clad with our person is to shew vs that he plagueth vs not lyke a Tyrant ne dealeth with vs by absolute authoritie as the popish diuines haue surmized which is a diuelish doctrine God vseth no suche absolute power that is to say no lawlesse power as they terme it whiche should bee separated from his rightfulnesse But hee vseth all vprightnesse insomuche that all mouthes must be stopped before him Hath he condemned vs He will bee founde righteous in iudging as it is sayd in the one and fiftie Psalme True it is that wee will haue false and wrongfull verdites and make many allegations against it but in the ende God shall bee founde rightuous yea euen to our confuzion VVhat remayneth then VVe must humble and meeken our selues too acknowledge that all Gods iudgements are rightfull notwithstanding that vnto vs they seeme contrarie Furthermore let vs not go about to diminish his Maiestie neither let vs say I would that God were a mortall man as I am and that I had to deale with my match But let Gods Maiestie bee continued still in full state for lyeth it in vs to imbace it And it is not a cursed blasphemie to attempt it Surely Iobs intent was not to blaspheme for had hee bin of that mind Satan had caried him quite and cleane away But as I sayde hee bewrayeth his owne passions wherevnto he consented not Then had he the first moouing to it and by and by he did cut it off And so when it cōmeth in our mynde to lift vp ourselues against God bycause his hand seemeth to lye too heauie vpon vs let vs by and by turne backe and restreyne the vnruly affections assuring our selues that God hath iust cause to punishe vs a hundred tymes more roughly than hee dooth if he listed Yee see then in what wise it behoueth men to humble themselues and to acknowledge God to bee their soueraine iudge and therewithall not to fayle too take holde of his mercie assuring themselues that inasmuch as he is the welspring of all goodnesse hys Maiestie will not be too terrible to vs but that he will looke vpon vs with pitie and knowing oure infirmities will beare with them And in very deede we know he hath gyuen vs a good pawne and a good assurance of it in our Lord Iesus Christ whome he hath made our iudge to the intent we might find mercie in him as in the partie that sheweth himselfe our redeemer and aduocate Now let vs cast our selues downe in the presence of our good God wyth acknowledgement of oure sinnes praying hym to make vs feele them in such wise that being ashamed of them we may flee no whither else for succor but to his mercie and that we may know how needeful the same is for vs and therevpon imbrace it And therwithall also let vs learne to bee displeased with our selues for our sinnes so as we flatter not our selues in them as we haue bin wont to do but that wee may bee more and more clenzed from all oure owne filthinesse and be clothed ouer wyth hys rightuousnesse whiche is as yet but a little begonne in vs That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth c. The .lxv. Sermon which is the first vpon the .xvij. Chapter This Sermon is yet still vpon the last verse of the xvj Chapter and then vpon the text that followeth MY breath is vnsauerie my dayes are at an ende and the graues are vpon me 2 There are dallyers vvith me and myne eye abideth in their bitternesse 3 I pray thee lay dovvne a guage giue a pledge for thee vvho is he that vvill touch in my hande 4 Bycause thou hast couered theyr hart that they can haue no vnderstanding thou vvilt not exalt them 5 Verely as for those that speake flatteries to their freends the eyes of their children shall fayle
thinke they shall neuer fayle but they shall be so wasted that there shall not remayne one droppe of strength in them So then if wee take not this sentence according to the minde of Eliphas wee may gather a good and profitable doctrine out of this place that is to say that although God do not punish the wicked at the first euen in this life but spareth them yet they ceasse not too be like vnto a riuer that runneth out there is no soundnesse in them ▪ yea and they shall perish before theyr time And why before their time bycause they persuade themselues that their shal liue heere for euer and thinke that thier felicitie shall continue alwayes but God cutteth off there life and laugheth them too scorne And when they say my soule fill thy selfe and thinke that they should swallow vp the whole worlde they shall be but a strawe breadth from their liues ende for God throweth them downe It is not without a cause then that he sayth that they perish before their tyme for they are disapoynted of their hope when they promise themselues long life and our God cutteth them shorte as it is sayde of them that they are as if a man shoulde cutte the threede of a weauers webbe It seemeth that the threede shoulde go still on when wee see the weauers worke apace but the threde breaketh and the webbe ceaseth So happeneth it to the lyfe of man when we thinke to go forward and it seemeth vnto vs that we shall neuer haue an ende wee are become dronken with our selues and beholde in the meane season God cutteth of the threede there is no more to do Let vs then minde this doctrine here so that when wee knowe the shortnesse of our lyfe wee may so consider the heauenly enheritance which is promised vs that our expectation may bee settled there knowing that all they that lay their foundation in this worlde haue no great surenesse bicause they builde vpon the water or in the ayre All that then muste vanishe away as wee see that God punisheth the presumption of them that buyld in this world put their trust in things present he sheweth thē that they do nothing else but buyld in the water or in the ayre as wee haue sayd There is nothing but the kingdome of heauē that is certaine vnchāgeable VVe must then be grounded there that is the true stay as the Scripture speaketh of it This is a brief note of that which wee haue to marke out of this place And that wee may yet profit more by this doctrine lette vs way this saying before their time that the wicked shall bee destroyed before their time bycause our God taketh them hence as if he should pul them vp by the rootes by force For they fasten themselues here vpō earth as though they should neuer be taken away they take roote here but it is onely in imagination The wicked then and the despisers of God shall take such roote in their pryde that they shall thinke they haue a foundation an hundreth foote deepe in the earth and that it is impossible to shake them yea but God wil giue them but a little fillup and they shal be ouerthrowne for this roote is but imagined And so it is not without cause that he sayeth the wicked perish before their tyme Neuerthelesse let vs hold fast that which hath bene shewed that is to say that if the time continue long and we do not perceyue that our God will represse the wicked and despisers of his maiestie let vs not therfore be discouraged Let vs walke on still and suffer God to vse his libertie that is too witte if it seeme good vnto him let him chastise the wicked in this worlde if nor let his iudgement be hidden from vs vntill wee come to the latter day when all things shall be disclosed Eliphas sayeth moreouer that the rightuous shall see them laugh at them and the innocent shall make a mocke at them It seemeth at the first sight that this is not cōuenient seing that the children of God ought to folow their heauēly father VVe know that God is inclined to mercie and pitie and when men mocke at them that are afflicted the same is not without crueltie How is it then that the holy Ghost attributeth such an affection to the childrē of God as to mocke at the wicked when they see them so throwne down Let vs note first of al that for to behold the iudgements of God aright to take some profite thereby we must be purged of all our carnall affections we must not be led with a desire of vengcāce nor be moued with excessiue passions as wee are wont to be all that muste bee amēded in vs and we must haue a pure cleere sight to behold the doings of god If we be thus disposed we may then without any crueltie mocke at the wicked whē god destroyeth them as in deede wee muste like well of the iudgements of God and finding them good wee muste also reioyce at them bycause that our saluatiō is thereby aduāced and god thereby declareth his loue that hee beareth vs Let vs learne then that when God punisheth the sinnes of the wicked wee haue matter to reioyce at Yea but wee muste knowe wherefore There are two causes we haue cause to reioyce for that god thereby declareth himselfe to be a iudge and his glorie and his maiesty do therby appeare Lo this is a matter of reioysing for as oft as our God sheweth himselfe giueth vs some triall of his strength and power to glorifie him it behoueth vs to reioyce at it For what greater ioy can we require than the presence of our God and that he should thus draw neare vnto vs And for the second cause God thereby declareth that he hath a care ouer vs as ouer his children whē he punisheth our enemies and those that troubled vs delt outrageously with vs God thē by chastising the wicked doth ratify cōfirme the loue that he beareth to the good faithfull mē This is againe a secōd cause of ioy But yet wee must as I haue sayd be cleane purged of all desire of vengeance and of all malice To be short when we haue put off al that is of our flesh the spirit of God guydeth vs we shall haue a right pure zeale to reioyce at the fall of the wicked and to take some profite by the iudgements of god There is yet one thing to be noted which is that where it is sayd that the righteous shal mocke at them whom God ouerthroweth and destroyeth the same is not ment of all those that are afflicted for there be many whome God chastiseth for their wealth whiche are not men altogither past amendment and he punisheth them only in their bodies too the ende that their soules might not perish But heere is no mention made but of the reprobates VVe know not whom God hath vtterly
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
mee But beholde God commeth to buffet mee after an other sort hee suffereth mee not to haue some good freend to counsell mee or some man of good countenaunce too warne mee for the safegarde of mine honestie but he sendeth mee an outcast Seeing then that it is thus with mee I must needes acknowledge that God doeth it not without cause Lo how wee are by all meanes brought to this reasonablenesse of fearing the meanest and most despysed sort Moreouer when Iob sayeth that he went not out of doores he meeneth not that he vsed any back shrinkings but that he refrayned himselfe willingly suffring himself to bee condemned without gainsaying and hyding himself as a man conuicted This in effect is the thing that we haue to note True it is that a man may sometymes hyde himselfe and yet not cease to chawe vpon the bit and to seeke reuengement agaynst suche as haue defamed him But whereas it is sayd that Iob went not out of his doores It is not ment that hee did it to the ende hee woulde not heare his reproch and in the meane while practise to bee reuenged of his enimies and of suche as had slaundered him No but he hilde himselfe within his house to rid the place of such as had gone about to rebuke his faultes he gaue them their full scope as if he should say I will not set my self against them I will not send my men to mainteyn my quarell let them condemne mee before the whole worlde here will I keepe mee as locked vp in prison VVe know that if a man be in prison other men haue libertie inough to commence actions against him Iob then of his own wil kept himself as prisoner to the end to suffer men to condemne him And this is wel worthy to be noted for we see nowadays that if a man be the giltiest in the world and he vnderstand that other men speake of him heare some windie words what will he do to remedie it he will come into the open street and iustle with his shoulders some like a boare he will keepe a coyle to mainteyn his euill and he will bring a route after him saying I will get the vpper hād whatsoeuer come of it There are that haue spoken euill of me but I will find the meanes to stoppe all their mouthes that speake euill of me VVould God the examples hereof were not so manifest as they bee But what A man cannot open his eies but he shall see it It is an ouerordinarie vice that such as spite God the world and sowe abroade their corruptions euery where are vtterly shamelesse and shew thēselues possessed of the diuel For they come forth facing and bracing with the forehead of a harlot and when they haue wiped their snoute all is well againe whatsoeuer the matter was Their offences shall be so shamefull as the aire shall stink of them and yet shall not men dare speake one worde but must be fayne to giue place to those roysters Seeing then that this vice reigneth euery where wee haue so muche the more neede to marke the lesson that is shewed here that is to wit that when we haue offended we must willingly kepe our selues as prisoners and seeke by all meanes to bridle our selues and suffer men to condemne vs that God may acquite vs True it is that our holding of our selues in must not be to cloke our sinnes by keeping silence howbeit let vs in the meane while bee quiet and not come abrode like brazenfaced fellowes to mainteyne our vyces nother let vs striue agaynst God but rather consider that wee be blame worthie in all respectes before his maiestie and therefore that there is no other remedie for vs but to flee too his infinite grace and mercie which he vseth towards all poore sinners that returne vnto him Nowe let vs fall downe before the face of oure good God with acknowledgement of his sinnes praying him to make vs so to feele them as being conuicted of them wee may not followe our father Adam in vsing outleapes too thinke that we shal be quiet by shrinking aside from them but rather that we may consider howe wee bee more than damnable and thervpon flee only to his mercie and also lerne to be sory to feele our own shame before men to the intent that when wee haue discouered them before God and his Angelles wee may bowe vnder his maiestie which shall not be dreadfull vnto vs bycause we be reconcyled vnto him by the meanes of our Lorde Iesus Christ And that forasmuch as we cannot liue in this world without feeling our vices and imperfections ouermuch it may please him to guide vs continually by his holy spirit vntil hee haue clothed vs throughly with his owne rightuousnesse That it may please him to graunt this grace c. The Cxviij Sermon which is the eight vpon the .xxxj. Chapter 35 Oh that I had somebodie to heare me my marke is that the almightie should ansvvere me Let mine aduersarie vvright a booke 36 If I beare it not vpon my shoulders I vvill take itto me as a crovvne 37 I vvill recken all my steppes I vvill present my selfe to him as a prince 38 If my lande crie out agaynst me or if the furrovves thereof do vveepe togither 39 If I haue eaten the foy son of it vvithout siluer or if I haue oppressed the ovvners of it vvith sorrovv 40 Let it bring me forth thistles in steade of vvheate and darnell in steade of barley This is the ende of Iobs vvordes WE haue seene heretofore how Iob cōplyned that God harkened not too him that he might obteyne reason at his hande Truly in saying so his intent was not to blaspheme as though God had bin cruell vniust to him but his meening was that hee knewe not why he vvas so afflicted that it was not lawfull for him to go too lawe with God though hee knewe not the reason of it Proceeding herewithall he addeth now that all his desire was that God should answere him VVherein hee doeth vs to wit that if God would bee so gracious to him as to shewe him why hee was so tormented that knowledge shoulde suffize him Howbeit that there was no apparant reason why he should be handled so roughly seing his life had bin without blame and that he had indeuered to walk in holynesse True it is that this word answer may be expounded two wayes that is to wit that God should come before him as his aduersarie partie and lay forth his reasons and articles or else that he should answere that is to say that he should declare himselfe to bee on Iobs side Howbeeit forasmuch as heeretofore he hath oftentimes sayde that if God woulde condiscend to shewe the cause of that his iustice it shoulde suffice him I take this text as if it were sayde I desire no more but that God shoulde shewe me the reason why he scourgeth me For as for in common
sleepe troubleth them and also that he speaketh by chasticements It seemeth vnto them that here be the two manners of speaking vnto vs which God vseth so as sometime he reueleth himself by inspirations and sometimes also toucheth vs with his hande But this is nothing to the purpose it is a cōstrayned sense Furthermore we neede not to beate our braynes much in seking diuersities of expositiōs seing that the naturall sense is manyfest vnto vs Therefore let vs follow that which I haue declared alredy which is that God shal speake once or twice yea and yet not be vnderstoode Thus we know what Eliu ment to say and nowe remayneth to apply the same to our instruction And howe firste of all by knowing our owne slendernesse for what is the cause that mē take so highly vpon them to seeke and search after such a sort as nothing may escape them but bicause they thinke themselues able ynough too finde out all things but if a man be thorowly well tamed in such sorte as he chalenge nothing to himselfe hee will be no more so prowde and loftie to search Gods secretes to farre out of measure So then to the intent we may take profit of this text specially first let vs humble our selues yea euen by acknowledging that our vnderstanding is to small and grosse Marke that for one poynte And on the other side let vs consider also that Gods secrete iudgementes are a dreadfull dungeon that his wayes are incomprehensible and that it is not lawfull for men to wade to far in them but must content themselues with that which he declareth Ye see then that the secōd poynt which we haue to marke is that whē we thinke vpon the highnesse of God we ought to be rauished to the honoring of it cōclude that we must not take vpon vs to be able to know cōprehend al that is in him For whither were that to go wee crepe heere vpon the earth we know that he far surmoūteth the heauēs Then seing it is so let vs honor his secret iudgements assuring our selues that hee will alwayes haue authoritie to speake vtter what he listeth mauger al them that speke against him yea that when he speaketh once or twice that is to say when he sheweth his pleasure and will men shall know nothing of it bicause they are to rude to conceyue the things in one worde which God hath determined in his purpose but shal dayly see one thing yet not withstāding be new to seeke of it yea still dazeled at it euen at the end of a yeere or ten although they haue seene one thing oftē yet the reason of it shall be hiddē frō thē VVere it not for the pride that is in vs it is sufficiētly confirmed vnto vs by experience that wee neuer come to any reason but by cōpulsion that we wil alwayes nedes be selfwise euē though our ignorāce shew it selfe ynough to much Neuerthelesse it is not without cause that we bee warned in this text that God wil haue his determinatiōs as it were buried hid VVe see the effect of it dayly we know not what to say sauing that it is a wonderfull thing that it behooueth vs to bridle our selues in wayting till our Lord reuele it in greater perfectiō which shal not be till we be bereft of this mortall flesh Thus ye see what we haue to marke here And according to the article which I haue touched already let vs note also that here is no speaking but of the iudgements which God will haue hiddē bicause it is not for our behoofe to haue full knowledge of thē as yet It is sayd in the. 62. Psalm that god speketh once Dauid protesteth that he will beare it twice namely that there is might mercie in god There is no treating of Gods wōderful iudgemēts as there is here Of what then of the things that we learn by his word which are brought to our remembrance set before vs cōtinually For on the one side God maketh vs to feele his myghtie power to the end we should feare him walk according to his will on the other side hee giueth vs his mercie to the ende we should take cōfort ioy at it VVhat learne we daily by gods word but that he is the master to whom it behoueth vs to be subiect that we muste not liue after our own lust but that God must reigne ouer vs his lawe be a bridle that we may be taught vnder it Thus the first poynt is to serue God to know what he requireth alloweth The second is that wee knowe him to be our father sauiour to the end to put our whole trust in him And howe shall we knowe him By grounding our selues vpon his mere mercie knowing that there is nothing but death and damnation in vs and acknowledging that hee hath drawen vs oute of deathe through his owne meere goodnesse for our Lord Iesus Christs sake Thus as concerning this second poynt the two things wherein it behoueth vs to be cōfirmed are that we must resort to him for resuge and also that forsomuche as his mercie is set before vs dayly we shoulde not doubt but that he wil receyue vs So then this texte of Dauids speaketh not of the things that are kept hidden from our knowledge but of the things that God intendeth to declare vnto vs and teache vs Therefore he sayeth God hath spoken that is to say God hath so manifested his will in his speaking as men ought not to doubt any more nor to reply agaynste that whiche he sayeth I haue hearde it twyce sayeth hee Herein he betokeneth that it is not inough to haue heard God at a glaunce but that it behooueth vs to minde the things without ceasing which hee speaketh And although he spake but once yet muste we not let his doctrine slip but settle it throughly in oure remembrance and learne to print it in our hearts and thinke vpon it early and late bycause our memory is shorte So then we see nowe that it is the dutie of the faithfull to apply thēselues throughly to the hearing of the things that God sheweth them by his worde and to set their whole minde vpon it assuring themselues that God wyll gyue them the knowlege of the things which he telleth and promiseth them for their welfare Marke that for one poynt Howbeeit heerewithall let vs keepe our selues from seeking any further and let vs not couet to be wiser than God will haue vs to bee And howe may that bee By learning in his schoole and if he reserue any secrete iudgements to himselfe let vs be ignorant in the things that he wil not haue knowne vnto vs vntill he haue taken vs out of the world As for example It is sayde vnto vs that God gouerneth all things by his prouidence and Eliu speaketh too the same purpose here Yee see then that God
true meane of cōforting vs VVhich is not to forget God and to seeke fond vanities to sotte our selues withall but to be certified of Gods goodnesse And it is an article which wee ought too marke well VVee see after what sort men labour too comfort themselues namely by forgetting God For it seemeth too them too be a melancolike matter too thinke vpon him And in good sooth how many are there which will saye stoutly ynough that they bee Christians and yet notwithstanding when they intend to be mery they dryue away all thought of God and of eternall life and not only so but also offend God of set purpose And why For they cannot be mery but in doing euill Seing then that the nature of men is such and that we be atteynted with that disease let vs looke well to our selues and be sure that our mirth shall not be blissed from aboue except we be assured of the remission of our sinnes Therfore if wee haue Gods fauour so as wee can call vpō him as Eliu will byandby adde therin consisteth our true gladnesse which is alowed of God is lasting and will bring vs to saluatiō But so long vs we know not in what cace wee are with our good God ne seeke to be reconcyled vnto him but lie routing stil in our own filthinesse the more wee desire to be mery the more wee kindle Gods vengeance against vs the more we increase still the fire of his wrath and wee plundge our selues the deeper into the bottomlesse pitte Yee see then how it is more than needfull that it shuld be shewed vs how much it stādeth vs in hand to be well assured of Gods mercifulnesse towards vs And that also is the cause why the holy scripture when it treateth of giuing ioy and comfort vnto vs doeth alwayes set before vs the fauour of God saying Behold your God is mercifull to you and therfore bee glad Beholde your redemer seketh to ioyne you and knit you to God his father and therfore be ye glad be ye quiet and bee yee at rest in your consciences Hereby wee are admonished that we must needs be in trouble and vnquietnesse so long as we knowe not in what cace we bee with god True it is that the wicked will seeke meanes ynough too make them selues mery and in good fayth they ruffle it out as you see in despizing God but howsoeuer the world go yet doeth God send them such prickings and torments of mynd as they bee sore distressed and if they daunce it is after the fashion that is spoken of in Moyses namely that yet neuerthelesse sin is at their dore and there wayteth for them like a dog that wayteth for his maister Ye see then that the wicked may ruffle it out but yet can they not go out of their dores without gnawing of their conscience and God must still hold them at that bay Therfore somuch the more ought wee to thinke vpon this doctrine that is to wit that wee turne not our backe vnto God ne bury not our sinnes whē we would haue peace but that wee alwayes haue some promis of God too comfort vs And when wee see that God allureth vs to saluation let vs be glad of that For thē shall our gladnesse bee blessed And if wee haue the taste that God is our father it will sanctifie all our ioyes but without that we must needes quayle and there is no way for vs to reioyce Marke that for one point And for the second wee haue also to marke that the only grace of God ought too suffize vs though wee haue neuer so many sorowes mingled with it according as God will excercise vs For hee wil not send vs full ioye so as we myght laugh with open mouth as they say Yet notwithstanding it behoueth vs to bee contented with this certeyntie that wee haue him to our father and that we shall find mercy with him Then if we haue this priuiledge of abilitie too call vpon our God and can assure our selues that the gate is open to vs and that we shall haue good accesse vnto him in the name of our Lord Iesus Christ I say if we can haue that boldnesse not thorough our owne rashnesse but for that he hath voutsafed too open his holy mouth too witnesse his loue vnto vs whiche thing hee doeth when his gospell is published let vs assure our selues that we must rest wholy thervpon and though we haue neuer so many sorowes and incomberances Yea and it behoueth vs too passe further and to surmount them all and to reioyce in our miseries and tribulations seing that Gods loue is printed in our harts by his holy spirit that is to wit seing that God voutsafeth too bee our father and sauiour and hath shewed the same not only by his word but also in very dede in the person of his only Sonne whom he hath not spared but giuen too the death for vs Thus yee see what we haue to marke where it is sayd that a man shall gather new strength and be restored againe and that his flesh shal become as fresh as a yong childes For it serueth to shewe that although wee feele many miseries in this world as it is certayne that we must haue many aduersities in passing through this transitory life yet notwithstanding we shall not cease to haue a ioye that shall ouercome and get the victory of all things if our Lord comfort vs in his goodnesse And this is it which Sainct Paule meeneth when hee sayeth that the peace which passeth all mans vnderstanding shall get the vpper hand in our harts VVhen he speaketh of this peace of God he meeneth the gladnesse which in giuē vs through the remissiō of our sinnes And further he sayeth that the same peace passeth al mans vnderstanding And afterward he addeth that the same getteth the vpper hand or victory in our harts His meening is that whyle we liue in this world we shall haue many troubles and greefes yea and be in daunger of death at euery blowe and yet notwithstanding that the sayd peace of God getteth the vpper hād and maketh vs conquerers in fighting And vndoubtedly syth wee see that our Lord inlighteneth vs it ought to suffize vs according as it is said in the fourth Psalme that all the welth of the world cannot make them so glad which are fleshly and desire these wordly things making sporte mirth when they fare well so as they haue good store too eate and drinke True it is that you shall see them very mery howbeeit if God make his countenaunce too shyne vpon vs our ioye must needs surmount all the things that the worldlings are woont to desire Now whē Eliu hath spoken so hee addeth immediatly that a man shall pray vntoo God and appease him or finde him fauorable Beholde here yet one point more whiche importeth very much For without this calling vpon the name of God we know not rightly the frute of the ioye
haue bene come too the verie point to haue bene swallowed vp into the dungeon of hell And afterward when wee haue bene brought too that afterdeele too imbrace Gods promises and too haue such a lyuely feeling of them as wee maye call vppon him with a full trust True it is that this cannot bee doone perfectly but yet must wee go towards it yet must wee creepe neerer and neerer too it and wee must strayne ourselues too come at it Verie well haue wee made such profers Then is it tyme too open our mouth and too prayse Gods goodnesse that other men may bee drawne too him by our example and that all men may know how there is none other hope of saluation than in his only infinite goodnesse when it pleaseth him to make the death and passion of his Sonne auaylable to take away our sinnes so as wee may be wasshed cleane from all spottes and vncleannesse and be accepted for ryghteouse before him And this matter concerneth not the shrift of the Papistes but the confession of a Christian which ought to be put in vre among vs and is not I haue told you heretofore that one of the cursed blasphemies in the Popedome is too tye the forgiuenesse of sinnes to the Shrift that is made in a mannes eare for God neuer requyred it And in good sooth it is vnpossible that euer any men should knowe the hundreth part of their faults I meene euen of their grossest faults And how shall they doo then if they go about too number the offences which they haue doone vnwittingly Therfore the Shrift that is amoÌ„g the Papists is as a gulf of hell But there is a Christian confession which is allowed by the woord of God which is that wee should generally confesse our sinnes and when any of vs hathe giuen any cause of stumbling hee should acknowledge his fault too amend the euill That say I is the thing which wee haue to do when God shall haue afflicted vs and afterward remedied our aduersities It is not ment that wee should go blowe in a mannes eare too tell all our offences there nor also that wee should mount vp vpon a scaffold too tell particularly the faults that wee haue committed and after what maner wee did them No wee neede no more but too confesse our defaultes in generall and therewithall too consider that our Lord hath bound vs to him exceedingly in that hee hath giuen vs a happie and wisshed end of our toubles which would haue ouerwhelmed vs if hee had not reached vs his hand and set vs vp againe Also when wee haue offended our neyghbours by giuing euill example wee must acknowledge our faults and not bee ashamed too confesse them with sorinesse in our harts I sayd that this latter confession is ill practized among vs for wee see the pryde that is in most men True it is that they dare not say that they bee righteouse howbeeit when they confesse themselues sinners it is but a cloke of hypocrisie they say that all men are so and so wheras euery man ought too feele his owne misdooings wee fall too couering of them with the mantle of other men And that is a playne mocking of god So then if wee intend too confesse vnfeynedly that wee be bound vnto God and to humble ourselues before him let vs speake according to the feeling of our owne consciences and the miserie wherin wee haue bene pluÌ„dged and the deadlinesse wherout of God hath made vs way Marke that for one point Also there are othersome who when they haue committed any offence doo fall too blaspheming of God when a whole streete is infected with whoredome if a man reproue them for it they will aske him whither they bring him backe too popishnesse or no bycause they bee told of their faults As who would say that God would haue stumbling blocks nurrished and that the partie which hathe troubled the church should fare the better for his hardnesse and wilfull stubbornnesse So then let vs marke that when God discouereth our sinnes it is too the ende that if wee haue caused any trouble or offence wee should labour too amend it and not be ashamed to open our mouth to confesse what wee haue doone And that is the thing which is shewed vs now namely that when the sinner wil seeke vnto God for pardon and afterward come familiarly to him to take him for his father trusting in his mercy hee must also turne himselfe vnto men Hee must not only pray in secret nor only say in his hart I haue sinned and after that sort aske forgiuenesse and returne vnto God but hee must also turne vnto his neighbours And wheras erst hee went aboute too deceiue God and would haue rocked his owne conscience asleepe he shall coÌ„ceiue such a greef and confuzion in himself that God shall be glorified by it and such as were as it were asleepe shall awake those whose mouthes were out of tast shall find some â—auour in the grace of God such as were swalowed vp with sorowe shall knowe that God opened them the gate too come vnto him and too bee short such as were in despayre shall recouer hope of life and saluation Ye see then that the holy ghost ment in effect to declare in this text that when we haue prayed vnto God euery man secretly by himself wee must likewise offer him a generall sacrifice before men â–ª in acknowledging how much we be bouÌ„d to his goodnesse and in humbling our selues in our sinnes considering how wee had bin damned creatures if he had not pitied vs Therfore it is sayd that hee will haue an eye vnto meÌ„ And it behooueth vs to mark the order wherof I haue made mention already For Eliu began not at that point but sayde at the entraunce that the sinner shall be wakened namely for that God shal send him remorse of conscience and if hee receyue not that nor become the better for the warnings which are giuen him nor bee afrayd of Gods iustice for all the threatnings that are made vnto him hee shall feele his hand so hard and heuie as hee shall be inforced to perceyue his owne confuzion and to be greeued at it and to become as a dead maÌ„ And afterward when hee shall come to quickening God shall cause the gospell to be preached and the promises of saluation too bee offered vnto him and hee shall receyue them to his benefit Herevpon he shall call vnto God and conceiue such a confidence as he shall without any douting go vnto God as vnto his father and say Seing that God hath adopted me into the number of his children I may well take this libertie of coÌ„ming vnto him and seing he allureth mee so sweetly vntoo him I must not doubt but he will receyue mee This doone it is tyme to looke towards men If wee should looke first vntoo men and make fayre confessions before wee haue beene sorie and throughly greeued within it were a peruerting of