his people in the lande of Canaan Againe wee knowe howe the holy Scripture saith generally that the man is happie whiche eateth the labour of his owne hands and is nurrished therewith Therefore if we intend to haue our goodes to do vs good let vs learne too haue them in such cace as wee may say that God hath giuen vs them For God meddleth not with crafts and extortions I confesse in deede that the wicked are not inriched without his will but yet it is not therefore too be sayd that he alloweth of their doings Nother is it ment that the wicked acknowledge God to say I thanke God I thinke my selfe beholding to him for that which he hath giuen me No for they hold them as it were of the Diuell and not of Gods blissing Therefore let vs on our side learne as I said afore to make account of this promise that we be happie when we eate the labour of our hands that is too say when we eate not any thing but such as we haue gotten by good lawfull meanes allowed of god Furthermore let vs assure our selues that it is to no purpose too builde in this world For all things heere are fleeting and transitorie Let vs not be like these fooles that make their nest in this worlde as who would say they looked neuer to go out of it Therefore let vs not bee tied to it For whiche is our chiefe house It is our bodie Though a man haue great palaces and as sumptuouse houses as any be in the world it is certaine that he cannot continue in them for euer he cannot keepe himselfe in prison there So then the peculiarest lodging that euery man hath is his owne body and yet wee see what brittlenesse is in it VVhat firmenesse hath it It is nothing but corruption and rottennesse VVhat is to be done then Let vs hie vs to the heauenly building that is to say let vs desire to be so repaired as Gods spirite may dwell in vs and wee bee made his temples and that whatsoeuer is now corruptible and transitorie in vs may be renewed so as we may be set in the same state that is promised vs Yee see then that we must not in this world seeke to draw other mens goodes to vs to take pleasure in that whiche is none of ours but liue cōtented with whatsoeuer God giueth vs and therewithall pray God so to builde vs as we may be his temples to the end he may dwell in vs by his holy spirite and not suffer Satan to carrie vs away or to enter into vs too nurrish our vices and sinnes in vs for by that meanes he would make our bodies foule stinking stables But we know that God cannot dwell in any filthy place Therefore if wee will haue him to settle in vs wee must first pray him too clenze vs from all vncleannesse to the end he may build vs by his grace to bee true Temples of his holy spirite Lo how wee may be well builded But wee muste vnderstand that all proceedeth of his meere grace according as the Scripture auoucheth it to bee his charge to build vp Sion Then like as generally our Lord Iesus Christ buildeth all the whole body of his Churche so also let vs assure ourselues that he must be fayne too builde each one of vs And that is the thing that we must ame at VVe must not be wedded to the flightfull corruptible things of this worlde but we must hie vs to the euerlasting things and labour for them more more till we become fullie to them Now lette vs fall downe before the face of oure good God with acknowledgement of our faults praying him to make vs so to feele them as we may learne too mislike them more and more and too take suche hartie remorse that wee ouercome all temptations and hie vs alwayes to the heauenly glory where our true heritage is and that we may be so giuen vnto it as we may seeke nothing but to please our God and to frame our selues wholly to his will so as wee may shewe by our deedes that his calling of vs vnto him is not in vaine but that wee be willing to glorifie him in all our whole life acknowledging the benefites whiche hee giueth vs of his meere grace too the end wee should yeeld him praise and do him his due honour That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth c. The .lxxvj. Sermon which is the fourth vpon the .xx. Chapter 20 He shall feele no suffizance in his bellie nother shall he keepe his desire 21 There is none of his meate left Therefore shall not his goodes be multiplied 22 VVhen his abundance is at the full he shal be in anguish all the hands of labouring men shal come vnto him 23 VVhen he hath vvherevvith to fil his bellie God shall sende him the dread of his vvrath and make it to raine vpon his meate 24 VVhen he fleeth from the yron vveapons a bovve of steele shall meete vvith him 25 The svvord shall bee dravven out and shall cut him it shall passe through his gall fearefulnesse shall be vpon him ZOphar going forward with the matter that he delt with yesterday addeth here that the wicked man neuer hath any contentation nor rest nor shall fare any thing the better by aught that he leaueth behinde him nother shall his goodes thriue with his heire or successour This sentence hath bin declared alredy Howbeit for the larger confirmation thereof it is repeted once againe that we may beare it the better in mind and also be the better perswaded of it For if we see a man haue abundance of goodes we are of opinion that he wanteth nothing and that he hath contentation and all felicitie so as he needeth to do nothing else but take his pleasure seeing that all things answer his harts desire after that māner Marke I pray you how we perceyue not the wretchednesse that is hid in them whome God curseth but giue iudgement according to that which we see with our eyes But Gods iudgement is inclozed in their bones and in their maree And therefore yee see it is for our behoofe to heare this sentēce often that we may be the surer of it and haue the remēberance of it printed in our hart On the other side when we looke vpon a rich man we thinke that heauen earth should mingle themselues togither to confound him And therefore God declareth that although man haue neuer so great welth yet shall the same perish euery whit and vanish away in such wise as there shal be nothing for his heire or successor to hope for VVherefore let vs marke well these two points that we may learne to set more store by Gods blissing than by all the welth in the world and not be tempted too couet cursed riches which cannot come to a good end bicause God will
ouerwhelmed But yet can it not passe beyond his bounds And what restreyneth it Like as wesee a miracle in that a child is kept close in his mothers woombe as in a graue and howesoeuer hee fare yet hee getteth not out till the day of his byrthtyme be fully expyred according to the common order of nature Euen so is it with the Sea. Besides this God addeth yet another similitude which is that the Mistes serue too restreyne the Sea that it shoulde not passe out of his boundes and borders like as Swadlingbanâ—es are to keepe in a yong babe The childe woulde fayne pull oute his armes and legges to make sport but he is so hild in with his swadlingclothes as hee is fayne to tarye there like a prysoner Euen so is it with the Sea. It ryseth in suche wise as it would by all likelyhoode not onely leape out of one place into another but rather as I haue sayde already swallow vp all and put the whole worlde to confusion VVe see then that the sea fareth so and is ther any cheyne to restreyne the headynesse that wee see in it Although they had neede too bee very greate lettes that shoulde restreyne so furiouse a creature yet dooth not God vse any violent meanes to stay it but only hath appoynted the Mystes to holde it backe and therby we see that he handleth it as a little babe according to his owne saying And for proofe thereof wee see that the mistes are nothing but vapoures ingendred in the ayre and it is a wonder that the same should get the vpper hande of the Sea so that as soone as a myste ryseth by and by the Sea becommeth calme VVhereof commeth that of nothing VVhat shall a man say then but that the Sea is as a little babe that is tyed vp in Swadlingcloutes Now although these similitudes seeme verie straunge at the firste blush yet notwithstanding it is impossible too finde fitter kindes of speache too make vs perceyue the incomprehensible maiestie of our god VVe neede not to mount vp to his maiestie too knowe it as it is his woonderfull workes which he setteth dayly before our eyes do proue his greatnesse and highnesse so sufficiently as wee cannot denie it And it is a fowle shame for vs if wee acknowledge not his incomprehensible power in that it is sayde heere that the Sea is restreyned by the Mystes as a little babe is hilde in by his Swadlingclothes For what though the Sea bee as hideous as men see it Yet is it hilde within his bounds it may well leape and mount aloft but it cannot passe any further And therefore let vs learne to glorifie our God in his wonderous woorkes better than we do and let vs be ashamed of our carlish vnthankfulnesse towards him in not acknowledging his goodnesse power and wisedome that we myght yeelde him the prayse that belongeth to him ThervpoÌ„ let vs returne to Gods principall intent whiche is that wee muste not stay vpon the sea to consider the thing simplie in it selfe True it is that men myghte take some good instruction by beholding howe God restreyneth the Sea from swallowing vs vp VVhen we know this is not euery of vs more than conuicted that the life which God giueth vs is giuen by myracle But that were not yet ynough if wee went not further Behold God sheweth vs his wonders maketh vs to perceyue them in these visible things which notwithstanding are so high that we be dazeled at them Nowe if we be constrayned to honour him in acknowledging our wittes to weake to comprehend his highnesse in the very things that are sene with our eyes what shal we do to his incomprehensible secretes and to his priuy hidden determinations when both generally and particularly hee woorketh after such a fashion as seemeth straunge to vs and farre outreacheth all our capacitie Becommeth it vs to presume in that cace to iudge at all aduenture and too giue our verdit vpon it as though wee were able to comprehend the things that he doth so beyonde our wit and capacitie He sendeth many aduersities and miseries One man looseth his goods another is smitten with sicknesse another falles into reproche and slaunder and another is wronged and beaten it might be thought that God is far ouerseene in handling men so roughly No not so In all these things it behooueth vs to learne too confesse that God is alwayes rightuous that he knoweth cause why to handle vs so and that the same cause is good rightfull though it be vnknowne to vs And if we acknowlege not this yet forasmuch as we be still in his hande we shall gayne nothing by all our grudgings Do wee see the wieked and vngodly haue their full scope in this worlde Do we see the despisers of God liue at their ease Do we see them in credit and authoritie and to be as the maisters Lords of the worlde Do we see that they spite God dayly and yet notwithstanding are not punished at the firste brunt Do we see on the contrary part that wee are fayne to indure one whyle shame another whyle trouble and another while to bee intrapped by treason and that God succoureth vs not so soone as we would haue him Let vs wayt paciently till god deliuer vs as who knoweth what is expedient for vs And therewithall let vs vnderstande that if we wonder at the things which he doth here bilow euen in our owne persons and in the things that we may beholde as it were before our feete much more reason is it that we shoulde wonder at yea and honour the secrecie that surmounteth euen the capacitie of the Angelles And therefore let these lower things teach vs to settle ourselnes to the magnifying and glorifying of our God and so long as we shal be in this world let vs suffer ourselues to be guided and gouerned by his holy spirite to the ende he may order vs after his good pleasure Now let vs fal downe before the presence of our good God with acknowledgement of our faultes praying him too make vs feele them better than wee haue doone and specially to knowe what we be how there is such frayltie in vs as we faile in all points and our wits are so rude and grosse as we cannot attaine to his glorie that thereby we may learne to be vtterly cast downe in ourselues and yet not ceasse too seeke to bee lifted vp by fayth in our good God namely so it bee alwayes with sobrenesse and modestie and that we knowing howe muche wee be beholding and bounde vntoo him for the number of benefites which he bestoweth vpon vs dayly may be stirred vp yea and wholly inflamed to yeld him thankes that by our example the poore ignorant and misbeleuing soules may be drawne to one selfsame fayth knowledge of the truth so as all men may with one common accord praise magnifie and exalte him as hee deserueth And that for the bringing heereof to passe
worse deceiuing and being deceiued 132. b 4. 16. Euery scripture is giuen by the inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnesse 70. a 43 251. a 11. 526. b 2. Hebrues 1. 3. THe Sonne is the brightnesse of the glory and the ingraued forme of the person of the Father 17. a 24. 710. a 24. 14. Are they not all ministring spirites sent foorth to minister 17. a 46. 486. b 42. 2. 14. That hee might destroye through death him that had povver of death that is the deuill 25. a 30. 16. Iesus Christ tooke not the Angels but he tooke the seede of Abraham 17. b 5. 18. Christ suffered in being tempted 577 b 43. 4. 12. The woorde of God is a two edged svvoorde and entereth through euen vnto the deuiding a sunder of the soule and of the spirit and of the ioynts and of the marow c. 410. b 19. 437. a 55. 446. b 4. 474 a 4. 539. b 42. 13. All thinges are naked and open vnto his eyes with vvhom wee haue to doe 149. a 6. 15. VVee haue not an hye priest which can not bee touched with the feeling of our infirmities but was in all things tempted in like sort yet vvithout sinne 146. b 7. 577. b 43. 816. b 20. 5. 4. Aaron ought to offer for sinnes 816. b 1. 6. Thou art a priest for euer after the order of Melchizedech 816. b 29. 6. 10. God is not vnrighteous that he should forget your woorke and labour of loue vvhich ye shevved toward his name in that ye ministred to the sainctes and yet minister 71. b 46. 700. a 20. 12. Through faith and patience we inherite the promises 564. a 48. 19. 20. VVee holde hope as an Ancker of the soule both sure and stedfast and it entereth into that which is within the varle whether the fore runner is for vs entered in euen Iesus that is made an hie priest for euer after the order of Melchizedech 233. a 20. 817. b 52. 8. 5. The giftes of the law serue vnto the paterne and shadovve of heauenly thinges 13 b 28. 10. 11. 12. Sacrificators coulde not take avvay sinnes by their sacrifices but Iesus Christ after hauinge offered one sacrifice for sinnes sitteth for euer at the right hand of God. 817. b 52. 9. 24. Christ is not entred into holy places made with hands vvhich are similitudes of the true sanctuary but is entred into very heauen to appeare now in the sight of God for vs 817. b 52. 10. 20 Christ through the vayle that is his fleshe hath prepared the way by the which we haue boldnes to enter into the holy place 227. b 25 31. It is a fearfull thing to fal in to the hands of the liuing God. 309. a 44. 590. a 5. 643. a 24. 35. Your confidence shall haue great recompence of rewarde 564. a 48. 11. 1. Fayth is the euidence of things vvhich are not seene 421. b 26 4. By fayth Abell offered vntoo God a more excellent sacrifice then Caine. 12. a 33 6. VVithout fayth it is vnpossible to please God c. And that he is a rewarder of them that seeke him 72. b 29. 7. Noe through the Arke condemned the worlde 3. a 50. 9. Abraham aboade in the land of promise as in a straunge countrie 407. b 29. 17. By fayth Abraham offered vplâ—aac 12. b 12. 12. 5. 6. Dispise not the chastening of the lord neyther saint when thou art rebuked of him for vvhom he loueth he chasteneth and scourgeth euery sonne that hee receyueth 155. a 10. 771. a 60. 11. No chastising for the present seemeth to be ioyous but grieuous but afterwarde it bringeth the quiet fruit of righteousnes 105. b 15. 12. Lift vp your handes vvhich hand dovvne and your vveake knees 70. b 40. 486. a 52. 659. a 32. 767. a 61. 14. Follow peace vvith all men and holinesse without the vvhich no man shall see the Lord. 603. b 41. 18. 19. Ye are notcoÌ„e vnto the mouÌ„tain that might be touched nor burningfire nor to blackenes darknesse and tempest and sounde of a trumpet and the voyce of vvoordes which they that hearde it excused themselues that the worde should be spoken to them no more 79. b 12. 19. Ye are not com to the sounde of a trumpet â–ª and the voice of words which they that hard it excused theÌ„selues that the woord should not be spoken to them any more 754. a 4. 29. God is a consuming fire 395. a 30. 643. a 28. Iames. 1 4. PAtience must haue a perfect vvorke that wee may be perfect and whole 814. a 26. 5. If any lacke wisedome let him aske it of God. 343. b 3. 692. b 21. 6. 7. He that asketh in fayth receiueth that vvhich he asketh but he that doubteth is like a waue of the sea toste of the winde 449. a 44. 651. b 26. 9. Let the brother of low degree reioyce that he is exalted 677. a 12. 10 The rich shall vanish away as the flower of the grasse 441. b 24. 11. The heat of the sunne withereth all 441. b 29. 14. 15. Euery one is tempted when hee is dravvne away by his ovvne concupiscence then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death 569. a 55. 21. Receiue vvith meeknesse the vvoorde that is graffed in you 659. b 59. 1. 8. Thou shalt loue thy neighbour as thy selfe 319. b 42. 10. VVhosoeuer shall keepe the whole lawe and yet fayleth in one point he is guiltie of all 186 b 50. 574. a 47. 575. b 23. 13. There shall bee iudgement mercilesse to him that sheweth no mercy 75. a 16. 76. a 59. 328. b 13. 431. b 57. 585. b 48. 16. If any man say to the poore depart in peace warme your selues and fill your bellies notvvithstanding ye geue them not those things that are needfull to the bodie vvhat helpeth it 585. a 61. 3. 1. Be not many maisters 541. a 4. 2. If any man sinne not in word he is a perfect man and able to bridle all the bodie 47. b 29. 251. b 18. 4. 6. God resisteth the proude 246. b 42. 13. To day and tomorrovv vvee will goe into such a citye and continue there a yeare and buye and sell and get gaine 66. a 16. 5. 4. The hire of the labourers whiche haue reaped your fieldes which is of you kept back by fraud crieth the cries of theÌ„ vvhich haue reaped are entered into the eares of the Lord of hostes 610. b 4. 11. VVee counte them blessed which haue endured you haue hard of the pacience of IOB and haue knowen what end the Lorde made 729. a 47. 1. a 37. 359. b 25. 818. b 39. 13. If any amoÌ„g you be afflicted let him pray 63. a 48. 376. b 14. 20. VVhosoeuer shall conuert a sinner shall saue a soule 648. a 61. 1. Peter 1. 2. VVE are elected according to the
wee bee created and wherefore we liue Therfore if we be desirous to haue our life allowable before God wee must alwayes ame at this marke namely that hee be blissed and glorified by vs and that we haue such a burning zeale and affection to serue to his glorie as we may assure our selues that it is an intollerable yea euen a most horrible thing in all respects that his name shoulde bee blasphemed and as it were cursed through vs that is to say that we should cause his glory to be as it were defaced specially sithe he hath put his image in vs to the ende it should shine forth in vs To the intent therefore that we ouershoote not our selues as many do who liue not but to blaspheme God that is to say to bee accursed of him bycause his name is blasphemed by them let vs beare in mynde that suche people are as monsters made against kynde Neuerthelesse let vs pray God to giue vs the grace to know why he hath set vs in the world whiche is to the ende wee should magnifie him wayting for that most happie daye wherein he shall gather vs vp wholly to himselfe when wee haue liued in suche wise in this world as we haue not sought to bee gouerned otherwise than by him submitting oure selues vnto him in all respectes and all caces But let vs cast downe our selues before the face of our good God with acknowledgement of our sinnes praying him of his goodnesse to make vs fele better what we haue done specially in such sort as we may com to present our selues vnto him without desire of any thing saue onely to finde him mercifull for our Lord Iesus Christes sake And for asmuch as we know we be beset with so great infirmities as we finde in our selues and that he is the only Phisition that can heale vs let vs pray him to purge vs more more vntill he haue brought vs to the perfection for the which we long continually And so set vs all say Almightie God our heauenly father we acknowledge in ourselues and we confesse as truth is c. The fourth Sermon vpon the first Chapter 6. It came to passe one day that the sonnes of God came to appeare before the Lorde and Satan also came amongst them 7. And the Lord sayde to Satan vvhence commest thou Satan ansvvering sayde vnto the Lorde from vvalking about and from hunting vpon the earth 8. And the Lord sayde vnto Satan hast thou taken heede of my seruant Iob vvho hath not his matche vpon earth a sounde and vpright man and fearing God and vvithdravving himselfe from euill WE haue seene by the premisses what the life and conuersation of Iob was among men and now is shewed in what wise God disposed of him to the ende we might knowe that while we liue heere belowe wee be not gouerned by fortune but God hath an eye vpon vs and ful authoritie ouer vs as good reason is he shuld haue seing that we be his creatures For anon after we shal see howe it pleased God to afflict Iob wherein the chiefe thing that is principally touched is that God hath the direction of the world and that there is not any thing done which is not disposed by him To expresse this the Scripture vseth a fashion agreeable to our rudenesse For we be so weake as we can neuer cōprehend Gods maiestie in the ful highnesse therof nor possibly attain vnto it Therfore it behoueth God to come down to be comprehended of vs that is to wit that he shew not himselfe in his glory which is infinite but according to the smal capacitie that he seeth in vs wherevnto he applyeth himself To be short we shall neuer knowe God as he is but we shall know him in such measure as it shall please him to manifest himself vnto vs that is to wit according to that which he knoweth to bee profitable for our saluatiō And the maner of speach which wee see here when it is sayd that the Angels appeared before God as it were on a solemne high day is borowed of the Kings of this world which kepe their estates Assyses Certaine it is as the scripture sheweth in many places that the Angels are euermore before God notwithstanding that they execute his commaundemēts according as it is sayd that they pitch their tents round about vs to gard vs and that God hath appointed them to guide vs to the end we should be as it were vnder their protection Also it is sayd that they execute his wrath vengeance vpon the wicked But yet for all this the Angels being spirits are not hindered to serue God and to obey him nor to execute his iudgement here below albeit that they be all the while cōtinually in his presence And therefore when our Lorde Iesus Christ saith that the Angels which haue the keeping of litle infants do cōtinually see and behold the face of his father thereby it is giuen vs to vnderstand that although the Angels assist vs that we feele their vertue in maintaining vs yet notwithstanding they ioy still all the whyle in the glory of God and are not separated from him And therefore wheras it is sayd in this text that they appeared it is not ment that when God sendeth them forth they bee separated from his Maiestie and depriued of the heauenly life during the time that they are in their voyage but for asmuch as we be rude grosse the Scripture ment to likē God to earthly Princes to the end that by a more homely familiar maner we might know how the Angels do not any thing of their owne proper mouing but that it is God which cōmaūdeth them who hath all dominion ouer thē and they come to yeelde him account and nothing is hid frō him in so much as the Angels haue not any proper or peculiar authoritie in themselues and that although they be called Powers Principalities and Vertues it is not for that God hath resigned his own office vnto them it is not for that he hath despoyled himself of his own power it is not for that he himself abideth ydle in heauen but it is for that the Angels are instruments of his power to the end it should be spread out ouerall VVe see then what we haue to gather of this text that is to wit that God worketh in suche wise by meane of his Angels in the gouerning of worldly matters that all of thē come to accoūt afore him in such sort as nothing can escape him And furthermore whereas it is sayd That Satan also came among the Angels it is not for that he wound himselfe in thither as some haue vnderstood it that he crowded himself into the cōpanie to make himselfe a good page But contrariwise the holy Ghostment to do vs to vnderstand that not only the Angels of Heauen which obey God willingly and are wholy inclyned giuen that way do yeelde account vnto him but also the
Diuels of hell which are enimies and rebels to him to the vttermost of their power which laboure to subuert his Maiestie and practize to confound all things so as they be forced spite of their teeth to bee subiect vnto God and to yeelde him account of all their doings and can not doe any thing without his permission and leaue Thus ye see in what wise Satan appeared among the Angels But yet by the way the maner of their dealing is diuers For when the Angels guyde vs and do the thing that God hath commaunded they haue the nature to apply themselues vnto him and haue none other inclination but to obey him he on the otherside dwelleth and reigneth in them by his holy spirit Lo here the cause why we say Thy will be done on earth as it is in Heauen Bycause wee see so muche counterfayting and so many horrible rebellions against God here belowe wee desire him to settle his kingdome peaceably heere as it is aloft where his Angels be wholly obedient vnto him But the Diuelles obey him as inforced that is to say not of their own goodwill but bicause God cōpelleth thē They would with all their hart resist his power and oppresse him if they could but they be fayne to followe him in all pointes whether so euer he listeth to leade thē And herby we see why the Angels are in this place expresly termed childrē of God and the Diuel by his propre title of Aduersarie for so doth the word Satan signifie in Hebrew True it is that mē are oftētimes called the Children of God bicause hee hath printed his image in them specially in the faithfull for asmuch as they be reformed to the likenesse of our Lord Iesus Christ who is the liuely image of God his father also for that they haue receyued the spirit of adoptiō which is a warrāt vnto thē that God beareth a fatherly loue towards them Rightly therfore may we be called the childrē of god So may also Princes and Magistrates For they haue the same honourable title which is giuē vnto thē bycause God hath aduaūced them set them in that hie estate to the intent to be knowen in the person of them VVe see thē how the name of Gods Children may well be applyed to mē But the Angels are so called in the Scripture bycause they drawe vnto God are as it were bearnes of his brightnesse And therefore in asmuche as God calleth them Principalities Vertues and Highnesses it is good reason that wee also shoulde acknowledge them to be as it were the sonnes of God for asmuch as we may not separate the vertue that is in thē frō the vertue of God bicause they be as streames that gushe out of that fountaine spring and we must alwaies repaire thither Let vs know thē that this honour of being taken reputed for the children of God belōgeth to the Angels bycause his glorie vttereth and sheweth it selfe in them And therefore so much the more are we beholden to the infinite goodnesse of our God who hath appoynted them to be our seruāts by meanes of our Lord Iesus Christ For in asmuche as our Lorde Iesus Christe who is the onely Sonne of God his father yea euen his naturall sonne for the belonging of his honour vnto him is not befalne vnto him through grace but he is his naturall sonne for the same cause his onely sonne also In asmuche then I say as our Lorde Iesus Christ hath not bene spared for our redemption and saluation the Angels also who are the children of God are by his meane appoynted to serue vs as the Apostle sheweth in the Epistle to the Hebrewes and also as it is shewed by Iacobs ladder where it is sayd that the Angels came downe frō heauen to the earth and Iesus Christ affirmeth the same thing to be accomplished in his kingdome you shall see the Angels sayeth he come downe from heauen vnto men So then seeing we perceyue that God hath ordeyned his Angels to serue for our welfare so much the more are wee bound to his mercie Moreouer he hath done vs so greate honour that his Sōne to redeeme vs hath not taken vpō him the nature of the Angels but as the Apostle sayeth hath clothed himselfe with our nature and our substance VVhen we see that the Sōne of God is come so neere vnto vs as to vouchsaue to be parttaker of mans nature wee may perceyue that his so doing is the verie welsping from whence proceedeth the other grace that the Angels trauell watch in our behalfe also that it is their peculiar charge vocatiō to procure our welfare According herevnto the holy Ghost sholeth them out from them that be with Satan and sheweth that they be willingly the seruāts of god In what wise Euen as his children VVhē a childe obeyeth his father he doeth it not against his will but he doeth it bicause he is inclined the revnto bicause his owne nature teacheth him so to do bicause he hath a certaine louingnesse which induceth him to discharge himselfe of his duetie and euen so do the Angels On the otherside Satan is an aduersarie For albeit that he appeareth before God was fayne to render his account yet was it not for that he yeelded of his owne accorde nor for that hee was willing to be subiect vnto God but rather he rowzed himselfe against him and was inflamed with so excessiue rage that he woulde haue ouerthrowen Gods power if it had bene possible for him So then he hild still his natural corruption that is to wit of being alwaies an enemie yet was he cōstreined to come do homage to him that hath the soueraine dominion ouer all creatures For Satan also is subiect vnto God and therfore it may not be surmyzed that Satan hath any authoritie other than is giuen him by god And good reason it is that all shoulde be subiect to him sith that al things proceede frō him The Diuels were created by God as well as the Angels howbeit not suche as they now be VVe must alwayes hold this for a certaintie that the naughtinesse which is in the Diuels proceedeth of thēselues that when they became to be Apostataes to separate themselues from the fountaine of rightuousnesse they forsooke God and turned themselues away frō him Lo how they were peruerted and became altogither euill Likewise wheras sinne is in mās nature it is not of Gods putting in by creation but by reason that Satā did spreade his naughtinesse further abrode at such time as mā was beguiled by his wylinesse to disappoint the benefit of god Thus ye see how the Diuels became accursed of thēselues and that their being cruell full of rebellion full of lying full of wickednesse came altogither of their turning away frō their Creator as the Scripture teacheth vs Yet for all that they cease not to be alwayes vnder the hād of god And therfore
the boundes thereof Futhermore as touching that Eliphas sayeth That he hearde the voyce in silence It is too shewe that God had prepared him in such wise as hee bare awaye that which was spoken vnto him For a man that is rauyshed as it were in a traunce may well heare a thing and yet haue no remembrance of it when he commeth againe to himselfe and so there are many who when they come too Sermons doe heare well the matter that is treated of but it settleth not in them in so much that if one aske them what was treated of they cannot tell him one worde And why so for as the prouerbe sayth their wittes were a woolgathering one of them mused on this thing and another on that they were houering in the aire and they were not setled to giue eare vnto god For all such vaine fancies as we conceyue and as come in our myndes are as many turmoyles to hinder vs from gyuing such eare and audience vnto God as wee ought too giue So then those that wander in their owne imaginations can not comprehende these things to say I see a lesson whiche ought to bee common among vs and wee must bee fully settled in it by faythe For this cause Eliphas sayeth that this voyce came too him in silence or stilnesse For before that God had so disposed him he presupposed that it stoode him on hande to giue eare and too be attentiue too that which should be spoken vnto him And this is it that I haue touched alreadie namely that when we come to heare Gods worde wee must not haue our wittes rouing here and there after that manner but we must holde them short too giue diligent hearing vnto God so as our fleshely affections and vanities carie vs not vnto wickednesse and turne vs not hither and thither out of the way And to be short wee must bee quiet to heare all that God will haue sayde to the ende that the same may be rightly vnderstoode of vs VVee see then what wee haue to gather vpon this sentence And nowe let vs come to the doctrine that Eliphas handleth heere Shall man be rightuouser than God and shall man be more rightuous than his maker Beholde hee findeth no stedfastnesse or truth in his seruantes hee hath iudged that there is follie or vanitie in his Angelles And howe shall they doe then which dwell in houses of Claye In the first place heere Eliphas setteth downe the sentence and as it were the Theme that hee groundeth himselfe vpon that is to with that it is an vnreasonablenesse in men to desire to glorifie themselues in comparison of their maker Must not men needes be destitute of wit and reason when they will so gloryfie them selues in comparing themselues with God Lo heere his Theme or grounde And for as much as men can not easily abyde to haue their owne authoritie condemned behold here the reason which hee addeth too confirme his doctrine which is that if God shoulde examine his Angels hee should finde fault in them and hee should not finde them stedfast but they should perceiue themselues to be vaine and weake creatures Nowe if the Angels be such what shall become of men which dwell in houses of Claye For what is our bodie what foundation hath it what firmenesse so euer seemeth to bee in it there needes but one little shoure of raine too washe it quite away Then sith the case standeth so let vs now assure our selues that wee can not stande in Gods presence if wee come thither presuming to bring any rightuousnesse of our owne considering that the verye Angels are not able too doe that Thus we see in effect what is sayde vnto vs heere But we haue too consider what is meant by the mention that is made here of Angels Some imagining it too bee agaynst reason that God should not finde his Angelles throughly rightuous haue concluded that it is not ment here concerning those Angelles that continued in their obedience to God but of those that are falne and become renegates For the Diuels were once Gods Angels But they kept not the state wherein God had created them but fell an horrible fall in so much that they are fayne to be the mirrours of damnation VVee see then after what maner diuers haue expounded this texte namely that seeing there was no stedfastnesse in these Angels which fell what is to be looked for in men whose foundation is of Clay But we must not seke out forced expositions to magnifie the Angels For this place speaketh of Gods seruants and the tytle is honorable Eliphas would not haue sayde God hath not founde stedfastnesse in his seruants but hee would haue sayde Beholde the Diuelles which were heretofore appoynted too the seruice of God But nowe they be falne after suche an horrible fashion that by their fall all things are brought into a wauering in so much that euē mankind also is come to the like perdition and is drawne into the selfe same decay Eliphas woulde haue spoken so but he sayth God found no truth in his Angelles hee founde follie or vanitie Hee sayeth not that he founde Rebellion or backesliding but he sayth onely vanitie which is a greater maner of speeche So then when all is well considered no doubt but Eliphas speaketh heere of the Angelles that serue God and giue themselues wholly therevnto And what meaneth hee then by saying that there was no stedfastnesse but rather vanitie and vnstedfastnesse in them VVhen Sainct Paule sayeth that there is none immortall but onely God it is certayne that he excludeth all creatures And yet wee know that the Angels are immortall spirites For God hath created them of purpose that they shoulde not any more returne to nothing no more than the soule of man may at any tyme dye Howe then shall wee make these sentences agree that the Angelles are created to lyue euerlastingly and that there is none immortall but onely God The solution is very easie For the Aungels are immortall bycause they be susteyned by power from aboue and bicause God mainteyneth them who beeing the immortall nature it selfe and the verie fountaine of lyfe is in them as it is sayde in the Psalme O Lorde the fountayne of lyfe dwelleth in thee and in thy light shall wee see light Then seeing there is no lyfe but in God onely and yet notwithstanding the same is no hinderance to the spredding of lyfe into all creatures because it proceedeth of his grace wee perceyue howe the Aungels are immortall and yet haue no stedfastnesse in themselues but haue nede of God to strengthen them by his meere goodnesse VVithout this the thing woulde happen vnto them whiche is spoken in the hundred and fourth Psalme which sayeth when thou withdrawest thy spirite all decayeth VVhat is it then that gyueth liuelinesse to the Aungelles of heauen but the spirite of God And so wee see they haue not that thing of themselues which is giuen them of God neyther
heauens and that thing is reueled and knowne to vs whiche the Angells wonder at See ye not an inestimable honoure howbeit when Sainct Paule sayeth that this is done by Gods giuing of his spirite too vs hee excludeth not hys word For when God intendeth to disclose his secretes he not only sendeth vs inspirations but also speaketh vntoo vs Neuerthelesse it is not without cause that S. Paule imputeth that thing to the spirit For we may well reade and heare but we shall not profit awhit except God open our minde that wee may vnderstande what hee telleth vs by word of mouth Therefore wee must match the spirit and the word togither that is to say we must beleeue that our Lord hath layd foorth the treasures of his infinite wisedome vnto vs in giuing vs his law and in teaching vs hys will by his Prophetes but specially in his Gospell And on our side let vs also consider that his opening of oure eyes is to the intent that the things which are conteyned in the holy Scripture should not be as a strange language to vs but to the intent wee shoulde acquaynt ourselues therewith for by our owne wit we should neuer atteine to it Now then wee see how men must humble themselues knowing well that they be not of Gods counsell therfore ought to honour his secretes And furthermore forasmuch as it hath pleased God to make vs priuie too hys will Let vs conceyue hys meening according as hee sheweth it vnto vs But yet for all that we must not be ouerwise for when God giueth vs his spirite to shewe vs the things that are hidden from vs and passe the reach of mās reason it is not to the ende we should know all that is in him for we must hold ourselues contented to knowe but in part as yet as sayeth Sainct Paule Therefore let vs beware we passe not our boundes but only let vs discreetly seeke that which God would haue vs to know And we shall finde that in the holy scripture let vs go no further Furthermore although we vnderstand not the tenth part of the things that are in the holy scripture let vs pray god to discouer dayly more and more the things whiche are hidden from vs as yet and therewithall let vs walke vnder his subiection that we be not rash to runne too farre For it behoueth euen the forwardest and perfectest men to vnderstand that it is not for them as yet to know a◠the secretes of God for that is reserued til the latter day And surely it is not without cause that Dauid though he were so excellent a Prophet crieth out that Gods determinations are a wonderfull thing Heereby he sheweth vs how it is impossible for vs to atteyne to the perfection of such vnderstanding vntill God haue bereft vs of this mortall flesh and so let vs assure ourselues that as long as wee be in this worlde wee are but in the way Thus yee see what wee haue too remember in this streyne Nowe Eliphas addeth weenest thou that Gods comfortings are but a small thing and is there any secrete in thee or is it strange to thee For this woorde Secrete betokeneth straunge Eliphas meeneth heere to reproue Iob of pride and vnthankefulnesse for hee sayth to him Howe nowe It seemeth that thou despisest the consolations of God and thou thinkest it straunge that he should comfort thee If any man were at that point surely it were and ouer great pryde yea and a despyzing of Gods grace whych were not to bee borne withall And why for we ought to esteeme Gods comfortings aboue all things If we be troubled what shifte or what remedie is there for vs except God bring vs backe againe into the right way So then let vs marke well that if we be combered with any perplexitie and bee at oure wits ende in any matter wee can not dispatch our selues of it nother is there any other shifte for vs than that God do pacifie vs and content vs and that is such a meane as we must make great account of aboue all things For whē we bee in the greatest trouble in the whole worlde God can well inlighten our wittes and bring vs to quietnesse Then neede we no more but that God should shew him selfe and we be rid out of all trouble If heauen and earth should as ye would say be confoūded togither so as ther were nothing but confusion ouer all yet if it please God to appeare vnto vs hee will set all things in order againe after such a sort that the things which were as greatly intangled as could be before shall become cleere so as wee shall see nothing to trouble and vexe vs Lo what cause we haue to commend Gods comfortings But this consisteth more in deede than in worde For they that flee to God for refuge maye well perceiue of howe great force his comfortes bee and what a strength they haue to appeaze vs If wee haue but the leaste comberance of the world behold we be in vexation and distresse according as we knowe that men are giuen to vnquietnesse and as soone as they haue neuer so light an occasion of greefe it seemeth that they them selues kindle the fire to torment them selues withall to the vttermost See I pray you in what state men are so long as God leaueth them a sleepe But when we be in such troubles then we perceiue dayly howe God bringeth vs backe Verely it seemeth to oure selues that we shall neuer scape out of some perplexitie and therefore we are astonished at it and say Alas what shall become of me VVee bee drowned so deepe as wee thinke we shall neuer be able to get out of such confusion and yet notwithstanding God setteth suche an order as wee bee vtterly abasshed and our mynds are in quiet and appeazed VVhereof then commeth such alteration but bycause God worketh so mightily in our heartes too the ende we should magnifie his comfortes exceedingly But what Although wee bee conuinced by experience that none but onely God can comfort vs in our perplexities and anguish and that when it pleaseth him so to doe wee haue well wherewith to content our selues yet notwithstanding we forget it in the turning of a hande ▪ and if any greefe befall vs there is none of vs all but hee feedeth the humour by chafing vpon the brydle There is no talke of repayring vnto God to say howe nowe Beholde thy God hath shewed thee heretofore how it is he to whom thou must repaire and yet notwithstanding thou thinkest not of him So much the more then must we marke well this sentence that is to wit that when men make not account of Gods comforte to bee deliuered thereby from anguishe perplexitie and trouble of mynde they bee too too vnthankfull and besides their vnthankfulnesse they haue also a shamefull pryde in that they perceyue not their owne necessitie that they might seeke remedie for it And their pryde is expressed yet better