the knowledge of our Saluation 760. b 6. Sathan or Deuill Sathan 801. a 45. VVhy the Deuill or feende is called Sathan that is to say aduersary enemy or foe 17. a 17. Sathan and his Angelles Feendes or Diuelles vvere created of God. 17. b 33. Sathans office and nature vvhere about he busieth applyeth him selfe 18. a 11. b 46. 19. a 6. 21. a 40. 25. b 56. Satan the Father of lyes and lying an enemie to all trueth 22. b 11. 61 Satan is Prince of the vvorld 17. b 37. 55. Satan is an accuser 21. a 8. Satan is a roaring Lyon. 17. b 59. 18. a 38. Satan is GODS executioner or hangman toward the wicked and his rodde toward the Godly 24. a 25. Satan is buziest euer with the godly 19 a 19. Satans corruptnesse or naughtinesse came of himselfe 17 b 35. Satan turneth himselfe into an Angell of Light. 22. b 16. Satan is Gods Ape and hath his prophefies and reuelations also 624. b 34. Sathan dooth somtime speake truth 22. b 12. Satan laboreth to rocke vs a slepe in hipocrisie 571. b 57. Satans pollicies are infinite 20. b 43. VVherfore God putteth vs in minde of the power pollicy and cruelty of Satan 18. a 19. b 46. 21. a 21. Satans dooinges tend altogyther too the destruction and damnation of men 25. a 29. Satans power ouer men in their own nature 18. a 19. Satan is alwayes practising against vs vvithout ceasing 19. a 19. 44. 20. b 42. Satan is to strong for vs if GOD preserue vs not 26. a 13. Sathan tempteth and afflicteth men mo vvayes than one at once 26. b 56. 29. a 58. Satan finding out euery mannes humour and disease vseth the same to the parties hurte 21. a 43. 22. a 26. Satan will not suffer men to humble themselues 142 b 7. Sathans hope in afflicting the godly 23. a 39. How Sathan is disappointed of his hope in afflicting the Godly 23. a 48. 24. b 24. Satan doth somtime seduce the godly by Gods permission 24 b 54. VVhy God giueth Satan leaue to afflict the godly 23. a 14. God graunting of Satan leaue to afflict the Godly is not for that hee is moued therto by Satans sute or for that Sathan is in any credit or fauour vvith him 23. a 16. Satan is spyted in the godly 19. b 323 a 54. All Satans practises turne to the benefite of the godly 25. a 31. Satan knoweth not Gods inuincible power in his chosen 23. a 44. As well Satan himselfe as also all his Angelles are of Gods sending 28. b 27. Satan is subiect vnto God and can not doe any thing without his leaue 16. b 56. 17. b 29. Satans subiection is inforced 17. a 12. b 21. 24. a 33. VVhy Satan is let lose against vs. 39. a 36. Sathans sundry weapons against vs. 30. b 48. Satans power ouer the wicked 19. a 22. 22. a 47. VVhy Sathan is saide to haue dominion and to raigne ouer the wicked 25. a 8. Satans assaults are so much the more perillous because they be not visible 18. b 54. VVhy Sathan is saide to appeare or come in Gods presence vvith his Angelles 16. b 48. 18. a 61. 38. b 8. VVhy God is said to demaund questions of Satan 18. b 10. VVhat is ment by Satans going out of Gods presence 25. b 21. How vvate vve ought to be of satans pollicies and vvhy 19. a 33. 30. b 49. By vvhat meanes and in what wyse Satan hath power ouer the lightninges Thunder VVindes Tempestes and stormes in the aire 30. a 10. VVe must neithet be a fearde of Saten nor carelesse of his assaultes 39. b 14. The rediest vvay to withstand the assaultes of Satan 326. a 50. Satisfaction There is no attonement vvith GOD by any other Sacrifize or Satisfaction thaÌ„ the onely death of Christ â—15 a 32. The Papistes Satisfaction 214. b 40. The meane where by Satisfactions were brought intoo the Papacy 575. b 15. Saue Looke Saluation Sayinges God doth not in all cases worke hys Sayings visibly to the eye 351. b 12. Scrupulousnesse Scrupulousnes in eating and drinking and the inconueniences therof 8. c 29. Sea. The Sea is as a litle babe in the hand of God. 764. a 13. By what meanes the Sea is bounded 762. a 8. Gods mighty power wisedome and goodnes vttred in bounding and ruling of the Sea prouoke vs too praise and magnifie him 761. b 13. 762. a b 763. a b. Secret. GODS Secret Iudgementes are to high for vs to attaine to 235. a 12. 808. a 2. VVee must not be ouerwyse in Gods Secretes 296. b 36. 513. b 60. 525. a 10. The Secretes and misteryes of Gods vvoord and workes must bee delt vvithall reuerently and soberly 296. a 42. 756. a 27. and 757. a Hovv far and in what wise we ought to enquire of Gods Secretes 95. a 32. 638. a 43. VVhen wee passe our boundes in skanning and sifting of Gods Secretes we doe but entangle ourselues without profit 807. a 56. VVhy God concealeth his Secretes from vs. 637. a 16. 807. b 16. Looke more in Iudgementes woordes Woorkes See. Looke more in Knowe Hovv God is seene of vs 370. a 22. 810 b 17. Seeke After what maner and where God is to be sought and seene 709. a 40. b 52. The chiefe point in seeking God aright 708. a 58. Separate The Pope Seperateth the thinges vvhich God hath knitte togither 692. b 47. The Seede of lyfe Seperateth GODS children from the common order of Nature 84. b 28. Our sinnes Seperate vs from GOD. 191. a 30. Selfewisedome Selfewisedome and impaciency displace all right 695. b 56. Sermons Men come to Sermons but for fashion sake 552. b 5. The vse of Sermons 293. a 53. Serue VVhat Seruice is acceptable to GOD 13. a 18. Our Seruing of God must be free and vnconstrained 103. a 15. 542. b 54. 574. a 53. The true ground of the Seruice of GOD is single hartednesse 224. b 16. The chiefe Seruice that God requyreth of vs. 13. a 4. b 41. 413. b 31. The true marke of a man that is minded to serue God. 543. a 41. God will haue vs to serue him thoroughy and with the whole man and not by halues 685. b 18. The Seruice of God must be spiritual 13. a 20. b 24. The true Seruice of God abused 13. b 4. Gods goodnes in accepting our Seruice though he receiue no profitte nor commodity by it 702. a 60. Of Seruing GOD vppon vsury 69. b 38. Seruice and what manner of Seruice wee owe to God. 71. b 30. 72. a 44. 574. a 53. In seruing of GOD wee must not haue regard of any worldly recoÌ„pence 542. a 54. The Seruing of God must be ioyned vvith the helpinge of our neighbonr 13. b 49. VVhat the Papistes cal Gods Seruice 458. b 39. Seruetus Seruetus denieth that the holy ghost is come 80. a 11. Seruetus errour touching visions 80. a 11. Shadow VVhy man is likned to a shadow 52. a 53.
a man would saye they bee Petie Angelles and no man can fynde faulte with them But what for that They regard not God but rather despize him Therefore it is not without cause that God purposing heere to commende his seruante Iob matcheth these two things together namely that he had liued vprightly among men and also that he had the sayde deuoutnesse that is too witte a true mynde too worship the liuing god And yet for all this he dwelled here in the worlde among many corruptions Now if we consider the soundnesse wherein he lyued we be ouerlazie but if we resist all the euils wherewith we be inuironed It is sayde that Iob withdrewe him selfe from euill and therefore let vs not thinke to serue God without trouble for wee shall be prouoked to doe euill on all sides How then shall we walke as it becommeth vs It behoueth vs to indeuer to withdraw our selues from euill yea euen from the euill that is within vs If the euill were but neere vnto vs yet woulde it stande vs on hand to be heedefull in withdrawing our selues for if we smell any stinche in continently we turne awaye our face And I pray you when Satan seeketh to poyson vs and all is full of infection haue wee not good cause to withdrawe oure selues But as I sayde the euill is within vs it is as a burning ouen and looke howe many wicked lustes there bee to carye vs awaye so many aduersaries are there too the will of god All the whole nature of man sayth Sainct Paule is nothing else but enmitie agaynst god Therefore it behoueth vs to be the more carefull to put this doctrine here in vre that is to wit of withdrawing oure selues from euill And howe shall we withdrawe oure selues Firste of all let vs take heede of oure selues and of our wicked affections which serue to turne vs aside from god Then afterwarde let vs beware of leude persons who are as it were fyrebrandes to set the mischiefe more on fyre and these are mortall plagues Nowe then when wee see so muche iniquitie so muche loosenesse and so muche outrage in the worlde that vices haue their full scope â–ª what is to bee done Let vs withdrawe our selues and lette vs shunne occasion according also as Sainct Paule alledgeth the same recorde saying VVithdrawe your selues and â—â—ee farre from Babylon you that carrie the Lordes vessels Hereby Paule meaneth that after we be once baptized in the name of our Lorde Iesus Christe it behoueth vs to bee holie both in body and mynde and to bee gyuen wholly vnto God and dedicated to his seruice whiche thing can not bee doone but by withdrawing oure selues from the defylementes that maye corrupt vs So then lette vs eschue occasions of euill And when wee see the worlde so ouerflowed with all vice let vs aduisedly withdraw our selues and fasten our eyes vpon God who maketh vs holy And nowe oure Lorde addeth a tytle which hee vsed not afore that Iob kepte still his soundnesse Herein oure Lorde commendeth his constancie whiche was not apparant vntill such time as hee had beene wounded to the quicke Iob had heretofore bene a man that feared God hee had bene sounde hee had had the sayde substancialnesse that I spake of and hee had had the foresayde honest and vpright dealing in his conuersation with his neyghbours Truely it was verye much for hym too haue so many goodly vertues but yet it was not knowne that he had such constancie in him as to holde out in his soundnesse But nowe is Iob bereft of all his goodes and hee hath loste his children and yet for all that hee blisseth the name of God acknowledging that hee ought too liue vnder condition that if God giue him goodes too vse and afterwarde take them from him againe hee ought to prepare himselfe too nakednesse and myserie and not kicke against him that hathe all power and authoritie Lo heere the inuincible constancie that was knowne too bee in Iob whiche heeretofore had had no suche tryall And heereby wee see that it is necessarie for vs to be â–ª afflicted and that although wee fynd it harde and paynefull at the first sighte yet is it behoouefull for vs And why so For wee thinke not vpon Gods helpe as becommeth vs vntill wee haue trauelled thorough many daungers and that it hath bene our chaunce to get the vpper hande ouer all temptations So then â–ª lette vs marke well that lyke as God hath told vs that Iob kept stil his souÌ„dnesse notwithstanding that he had ben sore persecuted so also must we passe by the same gate that is to wit we must be in continuall readynesse to serue God and to giue oure selues wholly vnto him notwithstanding that wee bee tryed in diuers sortes And wherefore Euen to holde still oure soundnesse VVe see then howe it is needefull that euerie one of vs should be so exercised to the ende that on the one syde wee may knowe what neede wee haue of Gods helpe and that on the other syde our say the maye be the better tryed and the power of the holie Ghost shewe and vtter it selfe the better in vs by getting the vpper hande in the temptations and battelles that are put vnto vs by Satan God then graunt vs to bee armed aforehande with the sayde heauenly vertue of constancie to wythstande all incounters vntill we haue the full victorie when wee shall be gathered into the ouerlasting rest of the heauenly kingdome But let vs cast our selues downe in the presence of our good God with acknowledgement of our faultes beseeching him to make vs feele them better to the intent that in crauing pardon at his hande wee may be rightfull sory and displeased with oure selues for them and that therewithall wee may bee so forestrengthened by him and by his holy spirite as the diuell may not be able to gayne any thing at our handes but that wee may get victorie against him against the whole worlde and against all oure fleshly affections And so let vs all saye Almightie God and our heauenly Father c. The ninth Sermon which is the second vpon the second Chapter 7 Satan vvent out from the presence of the Lorde and smote Iob vvith an euill sore from the sole of his foote to the crovvne of his head 8 Then tooke he a potsherd to scrape himselfe and he sate him dovvne in the duste 9 And his vvife sayde vnto him dost thou yet holde still thy singlenesse Blisse God and die 10 He ansvvered hir Thou speakest like a foolishe vvoman VVee haue receyued good of the Lord and shall vve not receiue euill In all this Iob sinned not vvith his lippes WE haue to marke heere that wheÌ„ God hath withdrawne his hande from vs wee must prepare oure selues too suffer muche greater miseries than wee haue escaped For we see after what maner god proceedeth when hee afflicteth his seruantes If they be but Nouices so as they bee not acquainted with the suffering of aduersitie
wordes he signifieth that all the tryalles that are made as nowe haue no certayntie nor any stay to reste in but that God will ouerthrowe all VVherefore lette vs learne to walke in suche wise as wee may protest before God that all our labouring and traueling hath bene towardes him that our desire hath bene to be subiect vnto him and that wee haue euer honored him as our guyde and gouernor Lo what wee haue to marke in this streyne And now Iob addeth consequently if my foote or pace stepped out of the way or if my heart haue walked after myne eyes or if any spot haue cleaned to my handes This is according too the talke whiche hee had concerning his vprightnesse and soundenesse howbeeit he expresseth the thing yet more which hee had sayde afore And firste of all hee protesteth that his foote stepped not out of the way Verely wee cannot lyue so perfectly but we muste make many false steppes oftentimes swarue to and fro though it be but through ouersight and frayltie But heere Iob declareth that hee steppeth not out of the way and hee vseth the similitude of way as the Scripture is woont to do and it serueth to draw vs the better too the obeying of god VVhen as Gods lawe is called a way I pray you ought it not to bee as a spurre to pricke vs forwarde to walke as God hathe ordeyned and ought it not also to bee a bridle to holde vs in subiection if wee haue occasion to go to any place do we not desire to keepe the best way yea and the shortest easiest and certaynest And if any man beguyle vs are we not very angry with him for it And if wee stray doth it not grieue vs In somuch that euery step werieth vs and we thinke we haue a clogge of lead at our heeles when wee knowe not whither wee bee right or whether we go out of our way Seing then that men are so careful to knowe the right way in their trauayling that they may come wel to their iourneyes end is it not great pitie that in the way of our lyfe wee are willing too go astray and seeme to be desirous of it for we are not only negligent of inquiring to the intente wee might not starte aside nor step out of the way but also when the way is before our eyes so as God pointeth it out with his finger and calleth vs thither incoraging vs to follow him and warning vs to turne nother to the righthand nor to the left but to keepe on the hie way as he sheweth it vs we are not willing to take heede to it And the cause why the Scripture vseth this similitude of a way is to shew vs that if we misse of our way our ignorance can not excuse vs And why For God hath shewed vs his wil and if we obey him it is a good and infallible way we can not steppe aside nor run astray like wandering vacabounds Contrariwise they that can not conforme themselues to God and to his lawe and his word may well run and gad and trudge vp and down as the Prophet Esay saith But that shall bee to trie their legs and yet not further their way a whit Then like as the worde ballance which Iob hath vsed ought to holde vs in awe so as we presume not any thing of our own head but indeuor to frame our life to the will of God so also the worde way ought to teach vs not to walke as wee thinke good but to hold vs wholy to that which God ordeineth Thus ye see in effect what we haue to remember in Iobs protestation that is to wit not that he neuer did amisse for that were impossible for a man though it were but in respect of frailtie and ignorance as I said but his not turning out of the way doth vs to wit that he ran not astray according as he addeth saying If my hart hath folowed mine ties For hereby he meneth that he was notso euil minded as to consent to any of the vanities which men conceiue in beholding the things that they like of For as I sayde yesterday al our lokes are as many sparkles to kindle the fire of our lusts within vs For our nature is so froward as wee can not see any thing that is faire or good but wee drawe it to an occasion of offending god For if a thing be faire straightwayes we be in loue with it And howe with a wicked lust And if it be good our desire is kindled at it And in what wise vnto euill For as much then as meÌ„ are so lightminded in consenting to their wicked lustes Iob saith that his hart folowed not his eyes howbeit there might seeme to be some contrarietie betwene this maner of speach and the talke that he had yesterday VVhy so I told you that all vnchast lokes that are attainted with any vice proceed from the hart and are a token that the hart is corrupted And thervpon I alledged that which is spokeÌ„ by Moyses of Adam and Eue namely that they loked vpoÌ„ the tree of the knowledge of good and euill and saâ—â— that it was to be liked and therefore that it could not be but that ther was alreadie some leude lust within them which perswaded them vnto euill for the eye of itselfe woulde not sinne vnlesse it were prouoked by an euil mind How then doth Iob say here that his hart folowed not his eies But I sayd therewithal yesterday that when we open our eyes there come many leude thoughts to our mind How beit that ofttetimes we be not tickled with theÌ„ for God holdeth vs in awe by his holie spirit Otherwise it is certaine that we should not onely be tempted and prouoked to euill but wee should also fall and bee ouercome out of hand Then may we perchaÌ„ce conceiue some euil thought at the first sight and yet not bee led awaye with it by any meanes That was one poynt Therevpon also I did set downe three degrees of faultinesse the first was when we haue but onely a conceyte the second when the heart is somewhat moued with it and the third is when the will is fully resolued and determined vpoÌ„ it But now we haue to note that for asmuch as men are conceiued and borne in sinne and wholly giuen to corruption that is the welspring from whence we haue our wicked thoughts For as soone as we open our eyes some temptation will step before vs yea though we sticke not to it but vtterly shake it off so as we be not a whit moued with it Though such a thing waue before mine eyes yet notwithstaÌ„ding no part of my hart inclineth therevnto but I do vtterly abhor it From whence then commeth this conceit Euen of sinne which dwelleth in vs wherin we be as good as buried for if Gods image were the same in vs that it was in oure father Adam at the beginning vndoubtedly al oursenses as was declared