God through Iesus Christ our Lorde 53. b 38. 64. a 19 25. I thanke God through Iesus Christ 290. a 31. 8. 7. The wisdome of the fleshe is enmitie against God. 40. b 60. 43. a 36. 204. b 3. 253. b 33. 293. a 30. 685 a 17. 10. If Christ be in you the body is dead bicause of sinne but the spirit is life for rightuousnesse sake 19. b 38 84. b 34. 10. 11. And if Christ be in you the body is dead bicause of sin but the spirite is life for rightuousnesse sake which shall quicken our mortal bodies 360. b 50. 15. Ye haue receyued the spirite of Adoption 17. a 25. 351. a 50. 17. If vve suffer with him we shall be glorified with him 185. b 17. 584. b. 10. 18. The heauenly glorie shall bee shevved vnto vs. 185. b 17. 24. 25. VVe are saued by hope but hope that is seene is no hope for hovv can a man hope for that which he seeth But we hope for that we see not wee do with pacience abide 60 b 23. 368. b 57. 26. The spirit helpeth our infirmities for vve know not to pray as we ought but the spirit it selfe maketh intercession for vs with sighes which can not be expressed 116. b 30. 177. b 23. 651. a 56. 28. All things worke together for the best vnto them that loue God euen too them that are called of his purpose 108. a 21. 29. Those which he knew before he also predestinate to be made like to the image of his soÌ„ne 43. b 47. 819 b 11. 31. If God be on our side who can be against vs. 456. b 1. 33. It is God that iustifieth 333. b 35 35. VVho shal separate vs from the loue of Christe shall tribulation or anguish or persecution or famin or nakednes or peril or svvord 111. b 38 36. In all things we are more than conquerors through him that loued vs. 29. a 6. 38. 39. I am assured that neither death nor life nor Angels nor principalities nor powers nor thinges present nor thinges too come nor heigth nor depthe nor any other creature shall be able to separate froÌ„ the loue of God which is Iesus Christ our Lord. 111. b 38. 211. b 30. 9 3. I would wish my selfe to bee separated from Christe for my brethren that are my kinsemen according to the flesh 59. a 58. 15. I will haue mercie on him to whom I will shewe mercie 689. b 34 20. VVho art thou vvhich pleadest against God 343. a 54. 755. b 25. 22. 23. God will she we his wratâ— in vesselles of wrath ordeined to destruction and shevv his glorie in vessels of mercie which he hath prepared vnto glorie 706. b 53. 10. 10. VVith the hart man beleeueth vnto rightuousnesse and with the mouth man confesseth vnto saluation 460. b 50. 655. a 56. 12. God is rich vnto all that cal on him 596 b 56. 13. VVho so euer shall call on the name Lorde shal be saued 225. b 44. 356. b 47. 17. Faith is by hearing and hearing by the word of God. 661. b 22. 810. a 3 11 8. God giueth eyes not to see and eares not to heare those which feare not him 810. b 16. 33. O the depnesse of the riches both of the wisedome and knowledge of God hovv vnsearchable are his iudgements 206. b 34. 151. a 38. 637. b 23. 34. VVho hath knowne the mind of the Lord or who vvas his counseller 525. a 3. 35. VVho hath giuen vntoo God first and hee shall be recompensed 803. a 38. 12. 3. That no man presume to vnderstand aboue that which is meete to vnderstand 403. b 31. 8. He that sheweth mercie let him do it with cheerefulnesse 585. b 34. 15. Reioyce with them that reioyce and weepe with them that weepe 124. a 60. 442. b 53. 568. a 16. 16. Make your selues equall too them of the lower sorte bee not wise in your selues 377. a 55. 557. a 40 677. a 13. 17. Procure thinges honest in the sight of all men 603. b 42. 20. If thine enemie hunger feede him If hee thirst giue him drinke for in so doing thou shalt heap coles of fire on his head 600. a 42. 13. All powers are ordeined of God. 675. a 20. 9. Thou shalt loue thy neighbor as thy selfe 319. b 42. 14. 8. VVhether we liue or die wee are the Lordes 290. b 37. 10. VVe shall all appeere before the iudgement seate of Christ 731. a 17. 365. b 11. 400. b 57. 569. a 30. 680. a 55. 679. a 6. 11. I liue saith the Lord and euerie knee shall bow to me and all tongs shall giue praise vnto God. 731. a 14. 17. The kingdome of heauen is spirituall peace 303. a 29. 19. Let vs followe those thinges which concern to edificatioÌ„ 293. a 4 15. 2. Let euery man please his neighbor in that is good to edification 293. a 4. 4. VVhat soeuer things are vvritteÌ„ afore time are written for our learning that we through pacience and comforte of the scriptures might haue hope 28. b 22. 106. a 22. 16. That I should be the minister of Iesus Christ towards the gentiles ministring the Gospell of God that the offering vp of the gentiles might be acceptable 741. a 30. 16. 21. Timotheus my companion and Lucius and â—ason and Sosipater my kinsmen salute you 618. b 39. 1. Corinthians 18. THE preaching of the crosse is to them that perish foolishnesse 619. b 29. 19. I will destroy the wisdome of the wise â–ª and will cast avvay the vnderstanding of the prudent 620. b 29. 755. b. 7. 21. For seing the world by wisdome knewe not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleue 335. b 8. 2. 4. 5. The word of God is not in entencing speach of mans wisdome but in plaine euidence of the spirit that our faith should not bee in the wisdome of men but in the power of God 531. a 46. 9. The things which eye hath not seen neither eare hath hard neither came into mans hart are which god hath prepared for them that loue him 742. b 17. 808. b 10. 10. 11. 12. God hath reueled his secrets vnto vs by his spirit for the spirit searcheth al things yea the deepe things of God and hee is giuen vnto vs to knowe those things which are giuen vs of God. 296. a 55. 742. b 48. 810. a 6. 14. The naturall man perceiueth not the things of the spirite of God for they are foolishnesse vntoo him 808. b 8. 619. b 29. 3. 6. I haue plaÌ„ted Apollo watred but God gaue the increase 810. a 10. 10. As a skilfull maister builder I haue laid the foundation 2. a 16. 18. 19. If any man seeme to be wise let him be a foole 223. a 17. 487. b 3. 522. a 5. 522 a 48. 619. b 37. 695. b. 25. 4. 4 5. I know nothing by my self yet I am not therby iustined but he that iudgeth
me is the lord Iudge nothing before the time vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hart manifest then shall euerie man haue praise of God. 131. b 35. 187. b 4. 608. b 23. 7. VVho is it hath preferred thee 463. a 48. 11. Vnto this houre we both hunger and thirst 349. b 15. 549. b 4. 12 13. VVe are reuiled persecuted we are made the filth of this world 350. b 58. 499. b 7. 5. 7. 8. Christ was sacrificed as the true pascall Lamb. c. 11. b 28. 6. 18. Flee fornication euery sinne that a man doth is without the body but he that committeth fornication sinneth against his owne soule 580. b 38. 19. VVee haue our bodies of God â–ª not of ourselues 4 12. a 9. 580. b 47 20. Glorifie God in your bodie in your spirit for they are Gods. â—80 b 47. 7. 29. That those which are rich do as if they were not 6. b 28 34. b 10. 30. 31. They that buy as thoughe they possessed not and they that vse this worlde as though they vsed it not for the fashion of this worlde goeth avvay 61. b 14. 8. 1. Knowledge puffeth vp but loue edifieth 292. a 1 529. b 10. 9. 27. I beate dovvne my body bring it vnto subiection least by any means wheÌ„ I haue preched to others I my self shuld he reproued 71. a 60. 10. 1. Brethren I would not that ye shuld be ignorant that all our fathers were vnder the cloud al passed through the sea 153. b 19. 6. 11. All thinges came vnto them for examples 166. a 33. 340. a 35. 13. God is faithfull which wil not suffer you to be tempted aboue that ye are able but will euen giue the issue with the temptatioÌ„ that ye may be able to beare 63 a 29. 106. b 56 228. b 54. 818. b 54. 31 VVhether we eate or drinke or what so euer we do wee must do all in the name of God â–ª 9 b 20. 11. 7. A man ought not too couer his heade for as muche as hee is the image and glorie of God â–ª but the woman is the glorie of the man 54. b 32. 11. Neither is the man without the woman neither the woman without the man in the Lorde 55. a 54. 19. There muste bee heresies euen among you 〈…〉 at they which are approued among you might be knowne 132 a 24. 32. VVhen wee are iudged wee are chasâ—â—ed of the Lord bâ—cause we should not be condemned with the worlde 726 a 2. 771. a 60. 12. 7. The manifestation of the spirite is giuen too euerie man too profite withall 373 b 39 696. b 53. 1. 10. Speake yee all one thing and that there bee no dissentions among you 616. a 58. 13. 3. Though I feede the poore with all my goodes and haue no loue it profiteth mee nothing 49. a 17. 7. Loue hopeth al things 48. b 48 9. 10. VVee knowe in part and we prophesie in part but when that which is perfecte is come then that which is in part shall bee abolished 37. a 3. 60. b 57. 152. a 8. 12. Novv we see through a glasse darkely but then shall wee see face to face Nowe I knowe in parte but then I shal knowe euen as I am knowne 772. b 36. 241. b 53. 37. a 3. 60. b. 57. 152. a 8. 632. a 1. 14. 20. Bee not children in vnderstanding but as concerning maliciousnesâ—e be childreÌ„ 294. b 19. 378 b 5. 24. 2. If all prophesie and there come in one that beleeueth noâ— hee is rebuked and iudged of all And so are the secretes of his heart made manifest 679. b 46. 27. 28. 29. 30. If any man speake a straunge tong let it be by two or at the moste by three and that by course and let one interprete c. 133. b 37. 624. a 10. 696. b 55. 40. Let all things be doone honestly and by order 624. a 9. 15. 19. If in this life onely wee haue hope wee are of all men the most miserable 162. a 29. 341. a 23. 33. Euill speakings corrupt good maners 236. b 4. 36. O foole that which thou sowest is not quickned except it dye 141 b 30. 368. 269. b 46. 46. That which is naturall goeth before 212. a 46. 53. That which is corruptible in vs must be abolished 348. a 9. 57. VVee haue the victorie through our Lord Iesus Christ 567. a 6. 58. My beloued brethren be yee sted fast vnmoueable aboundant alwayes in the worke of the Lorde for as much as ye knowe that your laboure is not in vaine in the Lorde 71. b 46. 2. Corinthians 1. â—2 GOD hath giuen the earnest of the spirite in our hearts 284. b 28. 2. 11. VVee knovve the suttleties of Satan 422. a 41. 3. 5. VVee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God 203. b 5. 253. b 30. 597. â— 32. 18. By the spiâ—te of the Lorde we shall be chaunged into the image of glorie 370. b 8. 4. 4. The GOD of this worlde blindeth the mindes of the infidels that the light of the Gospell shineth not vnto them 710. a 24. 6. God shineth in our heartes to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 212. b 54. 8. Being afflicted on euerie side yet not in distresse 158. b 16. 13. VVee beleeue and therefore we speake 373. b 37. 696. b 28. 17. Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glorie 136. b 16. 5. 1. VVhen our bodies shall bee dessolued by death wee haue an eternall building in heauen 278. b 61. 348. a 14. 269. b 46. 2. For therefore vvee sighe desiring to bee clothed with our house which is from heauen 85. a. 14. 4. VVee desire not to bee vnclothed but to be clothed vpon 506. a 22. 5. God hath giuen the earnest of the spirit in our hearts 284. b 28. 7. VVe walke by fayth and not by sight 60. b 25. 651. a 34. 10. VVee shall all appeere before the iudgement seate of Christ 731. a 17. 365. b 11. 400. b. 57. 669. a 30. 680. a 55. 679 a 6. 17. If any man bee in Christe let him be a newe creature 250. a 7. 284 a 25. 18. God hath reconciled vs to him selfe by Iesus Christ and hath giuen vs the ministerie of reconciliation 444 b 4. 645. b 51 648. a 33. 19. The Gospell is the worde of reconciliation 444. b 4. 62. God hath sayde I haue heard thee in a time accepted and in the day of saluation haue I succoured thee beholde nowe the accepted time behold nowe the day of saluation 155 b 40 650. a 24. 7. VVe must passe by the armour of rightuousnesse on the right hand and on the left 554. a 50. 8. VVe must passe by honor
speaking wee wote not vvhat 694. a 52. 695. b 5. Hastinesse to speake is to be discommended 616. a 38. Men must not be too hasty to speake or determine of Gods doings 709 b 46. 712. b 13. How and when vve may safely speak 796. a 12. 808. b 49. 809. a. After what manner our Speakinge must be moderated 696. b 48. 791. a 55. b 809. a 30. Tvvo fashions of speaking vnto God 809. a 20. Of the brydling of our speech in aduersity 47. b 33. VVhat vve ought too do when men speake euil condemn vs vvronfully 329 b 49. 330. a 14. Men must giue others seaue to speak as well as themselues 696. b 48. VVhat maner of men haue most lyberty too speake novv adayes 697 a. b. Speedefulnesse VVhat Speedefulnesse of errour importeth 24. b 9. Speedfulnes of errour is the revvard of them that wilfully refuze Gods truth 24. a 52. b 51. Spirite If men be not gouerned by God hys Spirite ther raigneth nothing but fainednesse in their fleshe 575. a 17. Stand. VVhat the word Stand betokeneth 802. b 56. It is vnpossible for a mortal creature to stand before God. 802. a 52. Starres From whence commeth the naming of Starres 172. a 49. Some Starres bigger then the Moone 172. b 46. After what maner the Starres ar said to sing 760. b 12. State. The State of our lyfe 81. b 56. 83. a. 30. The State of men after this lyfe vntill the last day 181. b 25. The State of the Faithfull 60. b 29. 101. a 40. The State of the Reprobates 60. b 34. The State of our bodies 81. b 48. 82. b 30. The State and condition of seruants in the time of Iob 582. a 11. The faithfull in considering theyr State ought to waighe vvell both what they are also what GOD is able to doe 278. b 22. Thinges cannot bee in their perfecte State till the last day 516. a 57. If we think not of our State we shall alwayes bee puffed vp with pride 566. a 37. Stoutnesse If the magistrate vvant stoutnesse to redresse matters he shal neuer performe his duty 549. a 51. Storke Of Storkes 780. a 53. 783. a 17. The kindnesse that is naturally in Storkes is a mirrour of the thankfulnesse that ought to be in Children towardes theyr parentes 983 a 16. Strength All our Strength and rightuousnesse commeth only of God. 802. b 53. It is for our profit behoofe not to haue the strength and svviftnes of birdes and beastes 784. a 8. Strumpet Looke Whore. Caluin reprooueth sharpely that a Strumpet being put in prison was presented vvith tartes 374. b 38. Stubburne God wil deale roughly with the stub burn 817. a 23. Such as are Stubburn against GOD come to confusion 152. b 29. Striue It is in vain for man to Striue against God or his truth 700. b 52. Subiect Subiection Mannes Subiection and dutie of obedience vnto God. 1. a 19. 30. VVhat manner of Subiection man should haue bene in if he had not sinned 780. b 40. Doe the best we can we can not bee so Subiect to God as were requysite 565. a 14. It is for our welfare to bee so in Subiection 781. a 16. The Subiection and seruice of beasts vnto vs is through Gods taming subduing of them to our hand 781. b 21. 782. a b. The diuilles are Subiect to God and can not do any thing without his leaue 16. b 55. 17. b 27. 18 a 53. Looke more in Obedience Submitte VVe must alwayes Submit ourselues to God that wee bee not touched with vaine presumption 559. b 40. It is a hard thing for a man to Submitte himselfe to the single wil of God without askinge a reason of his workes 356. a 16. Substance The Substance of our bodies and soules are no euil thinges but the good creatures of GOD notwithstanding all that is in them is peruerted and euill 300. a 12. To say that the Substance of GODS Spirite is in vs is an heresie Seruetus held that mens soules were partakers of the Substance of the Godhead 500. b 43. Sufferance and Suffering Gods Sufferance is not a single permission or giuing leaue but an effectuall appointing of things to be done 37. a 52. Simple sufferance destroyeth the Almightynes of God. 241. a 53. Hovve the thinges that are done by Sathan and by vvicked folke are done by GODS owne woorking and appointment and not simply by his permission or Sufferance 37. a 52. VVhat frute profit and comfort redound to the Godly by knowing that Satan or wicked men can do nothing but by Gods Sufferance 17. b 41. 18. a 36. b 30. VVhy God suffereth many thinges vnpunished 181. b 42. 182. b 35. 716 b 20. Such as suffer the wicked at length feele the smart themselues 478. a 49. Superstition Superstition 94. a 42. From whence the Superstitiō springs 436. a 11. Sustained VVe are not sustained by the abundance that we haue but only by the grace of God. 347. a 54. Swearing and Othes Swearing is monstruous and against nature 169. b 42. The trueth and right of Swearing 499. b 45. Light othes ar so many reproches to God. 499. b 37. Sweating Causes of Svveating 750. a 41. Swoord The cōmon dravving of the Svvord novv adayes 546. b 56. Looke more in Gouernoures T. Talke Al our Talke must tend to the glory of God. 714. b 8. Tame Til we know that God putteth vs to reproch and giueth men leaue to persecute vs we shal neuer be Tamed as vve ought to be 560. a 5. Teach Teacher Teachable Teachablenesse There is no Teacher like vnto GOD and howe to learne at his handes 730. a 4. b All the Teaching reading and hearing of Gods woord that can bee vvil not auaile vs except he worke inwardly by his holy spirite 730. a 34. The way to bee well taught at Gods hand 788. b 16. 809. b 31. To be Teachable is a great vertue 129. a 7. b 33. The first foundation of wisedome is Teachablenesse that is to say a willingnesse or desirousnesse to be taught 674. a. 20. VVhen God teacheth vve must giue eare to his Teaching 635 b. 48. The Lord wil haue vs only to receiue that which he thinketh good too Teach vs. 529. a. 30. He that will teach others well must first learne of god and haue a perfect feeling of the true Doctrine in his hart 628. a. 26. 629. a. 47. The properties of a good Teacher 486. a. 10. 542. b. 34. The office of the Preachers and Teachers of the Gospell too forgiue sinnes 648. a. 16. The lets are many which turne men aside from suffring themselues to be taught by God. 526. b. 60. Very fevv now a dayes can abide too be taught but euery man taketh vpon him to be a Teacher 542. a. 1 They shall neuer be good Teachers which wil not suffer themselues to be reproued when they do amisse 697. a. 53. If wee make no reckoning of the good life of such as ought
that all perish for euer bicause none thinke of it hee meeneth that men go on as brute beastes without iudgement without discretion without thinking vpon death any long time aforehand therefore are taken tardy On the other side hee purposeth to declare what men are of their owne nature were it not that God hath gathered them to himselfe and gouerned them by his holy spirite to the end they should take hede to this doctrine Behold the two poynts which wee haue to marke here And as touching the first It draweth nere to the text which we alleaged euen now out of the Prophet For there the Prophet mocketh the carelesnesse of men that make their account to dwell here below for euer notwithstanding that they ought well to perceyue what their life is that is to wit that in the turning of a hand ye shall see it broken off But no man thinks of that It should seeme that men take pleasure in beguiling and forgetting themselues they consider not their endes but they beare themselues in hande that they be as it were Idols Is not this a wilfull sotting of themselues in brutishnesse But the Prophet saith this folly is reproued that it is well knowen by experience that men deceyue thēselues and throw themselues hedlong into destruction when they frame themselues such an immortalitie as to imagine that they shall dwell here for euer Thus we see a follie here whiche is conuinced euen by eyesight But yet sayth he so farre off are their posteritie frō wexing any whit the wizer by it that they be gathered thither in one flocke like sheepe the graue swalloweth them vp both greate and small and yet of all the while none of them thinkes vpon it See howe this geere relieth to the purpose of Eliphas So then let vs marke that the holye Ghost intendeth to do vs to vnderstand that forasmuche as wee bee so flyghtfull we ought to haue death alwayes before our eyes to the ende wee shoulde make hast thitherward and not be attached with fearefulnesse when it shall please God to take vs out of this worlde nor yet be amazed as wee see the moste part to bee who are striken with such an astonishmēt that they know not where they be Therfore if we bethinke vs a great while afore hande what our end shall be and vpon what condition we were created then shall we not perish like fooles without thinking vpon it But there is yet more that is to witte that we must haue a further foresight thā to this matter onely if we will not perish for euer VVhy so For here is mention made but of men in their owne kinde Now it is certaine that if we haue not an eie to the renewment which God maketh by the power of his spirite wee must all of vs be consumed And for the better conceyuing heereof let vs take the helpe of that which is sayd in the hundred and second Psalme There to the intent that men should not ouerlike of themselues in their owne state nor brag of any lustinesse of their owne the Prophet giueth vs euen the very skies for an example Although wee see so hygh a maiesty in them as wee bee driuen into a maze with it yet notwithstanding euen those selfe same skies must grow olde and be chaunged and go into corruption as a garment doth And what then shall become of men Must not they needes bee much more frayle But in the meane season saith he the sonnes of Gods children shall continue If wee bee giuen to the feare of God wee shall haue a firme and well settled state Behold how the Prophet separateth Gods children from the common order of nature when they haue once the seede of life in them whereof Sainct Paule also speaketh in the eyght to the Romanes For see how hee comforteth vs forasmuche as we be loden with the burthen with the corruptible weight of the body wee haue sayeth hee the spirite of God which is the seede of our true life and by his power we shall one day bee fully restored And therefore let vs marke well that such as thinke vpon their frailtie as they ought to do after they haue knowen thēselues to be nothing and that there is nought else but vanity and leasing in them shall not perish for altogither And why so For they seeke the remedy whiche God hath offered them which is that they shall bee gathered out of this bondage of death and be renued by God who hath chosen them to himselfe and make his power to flowe downe vpon them that they may drawe water out of that fountayne of lyfe VVee see then how suche as bethinke themselues both of this present life and of the ende thereof cannot be consumed for euer bycause God remedieth the wretched state wherein wee bee borne by nature and calleth them to himselfe This is it that we haue to gather of this sentence and this is it that I touched not long since that is to wit that whē we haue singly perceyued that our life is nothing our so doing will not greatly boote vs VVhy so For it will but make vs dismayde But if we will take courage we must haue an eye to both the poynts that is to wit that when we see the necessitie that is in vs vntill we drawe nere vnto our God wee must mourne and not do as the worldlings doo who beeing drunken in theyr pompes pleasures or riches doo wittingly and willingly mocke and beguile themselues But as I haue sayde wee must cast away all these kinde of blindfoldings and open our eies and whē we be come vnto our God haue acknowledged the miserable plight wherin we be we must assure our selues that God will reach out his hand vnto vs bicause he seeketh nothing else but to succour vs and to draw vs out of the darkenesse wherin we be by nature Thus we see what wee haue to marke in effect And immediatly after it is sayde That the exceliencie of men shall be taken away in them and that they shall perishe and not in wisedome True it is that it behoueth vs to be humbled by death that is to witte that God should bereue vs of all glory and that wee shoulde be brought as it were to nothing to the end we might know that al our stedfastnesse power proceedeth not frō else where than frō the free gooduesse of our God and to be short that we liue not in our selues but bicause it pleaseth God to haue vs too come neere vnto him that we should draw out of the fulnesse that is in him according as he hath giuen it vs in our Lord Iesus Christ For he is the foūtaine that is opened vnto vs which God sheweth vs and whervnto he leadeth vs to the intent we may be filled therwith Then behoueth it vs to be brought to nothing in our owne nature yet therwithall to know that after that God hath once stripped vs
iudgement and becommeth as it were our Iudge so as wee must bee faine too answere before him and too render him our accounte True it is that wee shal much more perceiue that thing which toucheth vs in our fleshe And why so For wee bee wholly giuen too that So then wee see commonly that menne feare famine pestilence sicknesse or death whiche is the vttermost If a man threaten vs with this wee bee afrayde but if a man speake too vs of God wee bee not moued a whit And why so Herein we shewe our selues too bee dull yea euen too the vttermost as they that differ nothing from Oxen and Asses in that wee make so small reckening of Gods wrath and of the damnation that is prepared for our soules I meane of them that continue enemies vnto God But if a man talke to vs of any thing that concerneth this present life wee are amazed out of measure Neuerthelesse in the meane time whyle other continue in their dulnesse God ceasseth not too exercise those that are his after such a maner as he maketh them too feele his wrath and then as I sayde they bee tempted muche more without all comparison than if they indured all the miseries that are possible too bee imagined Sometimes wee shall thinke it straunge that the faythfull should speake thus And what God hath shewed himselfe as a Lion towards me he hath broken all my bones I am on a burning fire I wote not where to become my soule is as it were swallowed vp my bodie is as good as rotten and there is nothing but stinch in me VVherefore is it that the faythfull speake so It seemeth that they bee nice and womanishe and yet notwithstanding these are they that were most strong and stedfast and whome we haue seene gouerned by the spirite of God so as they haue had an inuincible courage Had not Dauid a goodly pacience God exercysed him verie much and yet we see he alwayes had the vpper hande so he was neuer caryed away vnto wickednesse for all the trouble that befell him Ye see here a man of armes who hath bene practised in all maner of battayles not onely for a day or for a yeare but all his lyfe long and yet for all his experience he complayneth as if hee had neuer beene acquainted with any aduersitie or as if he wist not what it were to be afflicted Yea verely But as I haue sayde let vs marke that he was not pressed with bodily harmes And although he were sensible as other men are yet had it not greatly grieued him too beare any sicknesse or too suffer any such other like thing VVhat is it then that driueth him too complaine so It is bycause hee entereth into hymselfe and is touched in his conscience as though God had not onely forsaken him but also were become his deadly foe and pursued him euen vnto hell too say thou shalt haue neyther peace nor truce but I will drowne thee altogither Seeing then that Dauid was so pressed wyth the feeling of his sinnes and perceyued that Gods wrath was kindled agaynst him yee see what nipped him euen too the heart Ezechias felte as muche For God not onely afflicted him with sicknesse as may commonly befall vnto vs but also besides that he shewed him a token of his displeasure Therefore it seemed vntoo him that God woulde repeale and disanull all the grace that hee had graunted him before And further that his deathe shoulde cause Gods seruice too bee quite ouerthrowne which had beene stablished by his hande VVhen Ezechias conceyued so great and so horrible vengeance of God there was good reason why hee shoulde be so dismayde And so yee see why hee made such complaynts as ar conteyned in this song Therefore let vs marke that when God afflicteth vs in our bodies wee can well take paciently the miseryes that hee sendeth vs for that is nothing in comparison of the anguishe whiche they indure whom he maketh to feele his wrath and vengeance and yet notwithstanding it is for our profite too come therevnto And although it be so harde and bitter a thing vntoo vs yet neuerthelesse wee must bee fayne too come too it And why so For they that conceyue not theyr bodily tribulations passe not too seeke helpe of the diseases of theyr soules bycause they perceyue them not at all and so consequently they passe not to seeke attonement with God for they consider not his iustice So then as I sayde it is more than necessarie for vs to be wounded with Gods iudgement that when wee haue taken holde of it we may bee constrayned to grone vnder such anguishe according as wee see it to haue beene in Iob. True it is that euerye man shall not haue like measure and God also knoweth what wee bee able too beare According as a man shall bee weake and as God shall not haue indued him with so great a grace of his holy spirite so verily will hee make him too feele his iudgement thereafter howbeeit hee will holde him vp and make him to taste of his mercie in the middes of his wrath so as the same shall not vtterly dismay him But as for him that hath receyued a more singular strength and whome God hath fortified with his holy spirite he must be faine to sustaine greater brunts and farre rougher assaults than such as are feeble like litle children And here ye perceiue why we see these spirituall battayles in Dauid Ezechias and Iob which neuer a one of vs shall finde in himselfe True it is that we shall haue our portion of them for as I haue sayde without it we would become dullards and it woulde be a signe that we were forsaken of God so as we should haue our consciences rocked asleepe too much But when God presseth vs with his iudgement it is but for a small while if wee compare our selues with the holy persons that haue incountred agaynst the sorrowes of death and hell And why so For God had armed them yea and hee had so fenced them with his owne strength that although they were bowed yet were they not vtterly beaten downe and if they were beaten downe yet did God lift them vp againe And therefore it behoueth vs to marke well what is sayde vnto vs here Furthermore when we see Iob so sore pressed euen Iob I say who was the mirrour of pacience let vs learne to walke aduisedly For if this happened to the greene tree what shall become of the drie tree VVe see that Iob was so hartburned with anguish and wee see he was so dulled with torments as he wist not what to speake and what shall become of vs then if God list too scourge vs rigorously must we not needes quaile vtterly But this must not astonie vs neuerthelesse it standeth vs on hande to bee afrayde For we can be hardie ynough while we bee farre from blowes as our ordinarie maner is insomuch as there is none of vs all but he will
bothe his goodnesse and iustice And why so For by this meanes he calleth men to repentance and afterwarde hee maketh them too feele him too be theyr iudge that they may humble themselues Hee chastizeth them to their profit if their vnthankfulnesse hinder not their profiting Lo what wee haue too remember in this streyne Howsoeuer the worlde go let vs keepe our selues from saying too god And what is man that thou magnifiest him so as thou visitest him a mornings Lette vs not be greeued if God set sure watch vpon vs all no let vs not do so For that is for those to do which woulde haue the brydle layd looce in their necke to runne at rouers to the end that God should not chastize them at all But if it were so what should we gayne by it Let vs put the cace that God did shet his eyes and that he did let vs runne at randon all the feeldes ouer so as wee gaue oure selues to riot he passed not of it what should become of vs Beholde the diuell would ceaze vpon vs and wee should be his pray and he woulde carie vs euen into destruction So then let vs know that there is nothing better for our welfare than that God should haue his eies open continually that he should see all that we do and specially that he should gage the bottome of our thoughts and that wee shoulde not remoue one fingers bredth nor step forth one pace but he should note it marke it assuring our selues I say that it should not be for our profit if he did otherwise Thus yee see what we haue to gather vpon this text And by and by Iob addeth Howe long will it bee ere thou let mee alone and withdrawe â—â—y selfe from mee tyll I haue swallowed in my spittle Heere Iob declareth his passions wherewith hee had bene tempted By the way wee haue to beare in minde what hath bene sayde heretofore that is to wit that Iob felt alwayes some comfort that God forsooke him not for a full doo Iob then sheweth heere after what sort hee was affectioned as in respect of the flesh to the intent his freendes might knowe that he made not so great complaint without cause And the better to expresse the anguish wherein hee was hee turneth himselfe to God bicause hee sees hee shall gaine nothing at mens hands But yet for all that he ceasseth not to regarde men yea euen too much For had he bene well gathered into himselfe and had hee made his prayer vnto God it is certayne that hee had behaued himselfe more quietly and hee had shewed a greater token of fayth and pacience VVhat is the cause that Iob martyreth himselfe in such sort as it may seeme at the first blush that hee is a desperate person It is for that hee hath an eye to the reproches that are offered him and he is not able to beare them to passe them ouer and to haue an eye vnto god And this is it that I sayde heretofore namely that if men come to molest and to sting vs we must not looke vpon that wee muste not cast our countenance thitherwarde but forasmuch as wee perceyue that Satan laboureth too bring vs by that meanes to confusion wee muste come streyght vnto God we must mourne before him and we muste assure our selues that hee will cause vs to feele the auaylablenesse of his chastizements the better that we cannot bee thrust out of the way as when men were the marke that wee ame at But yet neuerthelesse Iobs purpose in this streyne was too expresse the vehemencie of his affection the better by turning his talke vntoo God as if hee had sayde VVell ye vnderstand nothing at all I see yee perceyue not the spirituall battell wherevntoo God hath put me and therefore I must talke to him that is my iudge To bee short it is all one as if Iob had sayde This that I speake is no counterfeyte stuffe but it is as if God himselfe were heere And hee sayeth as hee had touched afore that his lyfe was nothing but vanitie in so muche that God ought to take himselfe awaye from him vntill hee bad swallowed in his spittle according as wee may saye too take his breath Heereby Iob meeneth that God pursueth vppon him ouer roughly and it seemeth that hee woulde pleade agaynste God as hee hath done heeretofore But I haue tolde you alreadie that hee dooth but expresse the passions of the fleshe And truely whensoeuer God giueth men the grace too frame themselues vntoo him and too beare their crosse and afflictions paciently it is not in suche wise as they should bee altogither without feeling it is not that they shoulde bee vnmooueable and vnprofitable when men trouble them and torment them But it is too the intent they shoulde fully settle themselues to beare all this with pacience and that they shoulde conclude It is meete that my God should haue the maysterie and that I should frame my selfe too his lure and therefore yeelde my selfe ouer vnto his good pleasure But howsoeuer the worlde go none is is able to do it without incountering Iob then expresseth heere his owne pasâ—ions in suche sorte as hee felt them in the meane while Gods grace is as it were buried for the tyme not that it was vtterly quenched for as I haue sayde God vphilde him But it will come too passe that when the firste passions assaulte the faythfull they shall as a man woulde say be harried away in suche maner as it may seeme that God gouerneth them not any more and that they play the horses that are broken looce Nay but it is as if a man were vpon a horse and very well yee see the horse flingeth and kicketh and doth all that he can to escape and to runne ouer all the feelde but anone the man that is handsome can tell well inough howe too tame him hee will reyne him vp with the brydle and bring him too a good pace Euen so is it with vs that wee shall oftentimes bee caryed awaye headlong by our ouerheady passions but yet for all this God will not let vs alone so but will rather reyne vs vp and drawe vs too him according as we shall see howe hee worketh towardes Iob. But as it hath bene declared heeretofore it is true that wee may well alledge vnto God the frayltie of our lyfe when wee woulde obteyne some mercie and releefe at his hande But Iob speaketh heere excessiuely as a man that is out of his wittes and knoweth not to whome hee ought to direct his woordes Euery faithfull bodye will lightly say Lorde my dayes are nothing but vanitie and smoke therefore haue pitie vpon so miserable a creature This request is good and holy God accepteth it in good woorth bycause we be taught by his holie spirite to speake so But Iob steppeth to him after an other fashion and with another maner of style Howe my dayes sayeth he are but
vs bycause wee haue vnderstanding and reason bycause wee discerne betweene good and euill and bycause men are borne to haue some order and common societie amōg themselues so as euerie man hath a conscience of his own too tell him what is euill and what is good Yee see then howe God hath graunted men a prerogatiue whiche is not onely that hee hath giuen them life but also inlightned their myndes in such wise as they iudge and discerne yea and take holde of eternall life Then if wee consider well what is in men it is certeine that wee shall wonder But there is nothing whereat we shall be more astonied than at the reason which God hath put into vs For ye see that if a man heare of things that he neuer sawe hee conceiueth them in his mynd VVhen men looke aforehand vnto thinges that are to come and compare them wyth things past they commit all of it vnto memorie And againe when anye thing is read or reported to them they also iudge of it Thus see you how God hath indued men with a grace that can not bee valewed sufficiently And therefore let vs learne too consider well what God hath giuen vs and we shall haue cause ynough to glorifie him yea and wee shall not neede to passe out of our selues for it And heere also yee see why Saint Paule in that goodly Sermon which hee made in the Citie of Athens sayth that men neede not to go farre to learne to knowe god For sayth hee it is in him that we haue our being life and mouing And if wee be blinde let vs but fall to groping and grope with our handes as a poore blinde man doth in the darke For although he see nothing at all yet he gropeth about him and thereafter taketh his way Therefore if wee bee blinde sayth Saint Paule yet may wee grope out Gods workes in as much as he hath giuen vs wit and reason so that wee bee vtterly vnexcusable if wee make not this grace auailable where of mention is made heere And in conclusion wee must also marke well howe Iob sayeth heere It is thy visstation ô Lord that hath preserued my Soule Hitherto hee hath spoken of that whiche wee may see in our creation or begetting VVhen any of vs is begotten then doth the myre shewe it self that is to say we be full of infection and filthinesse And therewithall appeereth also the sayde workmanship which God hath put into it both in respecte of body and soule But what for that If God preserued vs not wee should needes perishe euerie minute of an houre as it is sayde in the Psalme Lorde when thou sendest forth thy Spirit all things are renewed and when thou withdrawest it all thinges goe to wrecke and decay God then must bee sayne to mainteine vs too looke vnto vs and to bee alwayes at hande with vs or otherwyse we be vtterly vndoone Beholde heere a poynt that is well worth the weying namely this visitation of Gods in looking to our soules And the soules are spoken of precisely by name VVhy so If he had sayde Lord thy visitation preserueth my body my bodye shall not goe to the graue at the first brunt and why so euen bicause thou mainteinest it by thy power if there had beene no more but that sayd it had bene muche but it is farre more without comparison when Iob speaketh of the Soule And why For it seemeth vnto vs that our soule hath of it self the power to quicken our body and to giue it liuelynesse And this is partly true But it behoueth vs to vnderstand moreouer that our soules are not immortall of their own power nother is the life of them inclosed in themselues as though it had his roote there VVhere is their life thē In god So farre forth then as God putteth any drop or sparke of life into mennes soules so farre forth haue they liuelynesse in them and not otherwise Thus yee see what wee haue to marke vpon this streyne And specially let vs hearken what the holie Ghoste meant to expresse by this worde visitation which is that God mainteineth vs continually and looketh to vs to preserue vs or else we should goe to wrecke The Philosophers can well say that God hathe created and fashyoned vs and that wee haue our beeing of him but therewithall they are of opinion that after God hath set vs in our race euery man guydeth and gouerneth himselfe Lo howe they deface the goodnesse and power of God and vntoo the same loudnesse are all men inclyned So muche the more then standeth it vs in hande to marke well this word visitation which importeth as much to saye as when God hath put vs into this worlde hee letteth vs not alone there as if he should say walke yee euery one as ye can but he abideth with vs continually and hath his hande alwayes stretched out to breathe his power into vs to the intent we should not miscarie Therefore seeing wee can not continue except he haue his eye alwayes vpon vs to visite vs and loke to vs wee muste learne to rule our life in such wyse as if we were euermore in his presence And for as much as the same assureth vs of Gods infinite goodnesse whiche hee sheweth towardes vs let it make vs to walke in the feare of him to magnifie him and to yeelde him his due praise And nowe let vs cast our selues downe before the face of our good God with acknowledgement of our faultes praying him too make vs perceiue them better that wee may be sorie for them and be so greeued as wee alwayes seeke the remedie of them which is his reforming of thē by his holie spirite that like as he hath created vs mortall men so he will make vs members of our Lord Iesus Christ that we may be repayred after his image and that he loke not at that which hee hathe put into vs by nature but at that which hee hath put into vs by his grace whiche surmounteth all specially seeing he hath voutsaued to make vs new creatures to inherite his heauenly kingdome And further let vs beseech him not onely too continue the good that he hath begonne in vs but also to increase the same till it bee come to full perfection and in the meane time beare with our infirmities that although we be guiltie before him yet he will not condemne vs with rigoure but recciue vs as his childrē accordingly as he hath voutsaued to adopte vs in the name and by the meane of oure Lorde Iesus Christ That it may please him c. The .xl. Sermon which is the third vpon the tenth Chapter This Sermon is yet still vpon the .xiiij. and .xv. verses and then vpon that which falloweth 16 Let it increase come thou as a Lyon and shevve thy selfe maruelous vpon mee 17 Thou renevvest thy plagues againste mee thy vvrath increaseth about mee the svvoorde of chaunge and the multitude are vpon mee YEsterday we sawe how
is in this world But God hath appointed it an ende and when he calleth vs to himselfe then is the good and sure reste And the cace standeth not therevpon hauing a lyfe that is equall with this life in length of tyme but God maketh vs partakers of his owne life which is endlesse And therefore let vs be of good cheere seeing wee haue whereof to reioyce in the shortnesse of oure life and cause to bee pacient and no cause at all too bee very muche out of quiet And why For if we had a hope of the heauenly life then should we perceiue that this world is nothing And if wee be now and then disquieted VVell may wee sigh for the matter but we shall be comforted by and by bicause wee bee sure that God will bring vs to a good end by receyuing vs intoo his euerlasting reste Thus yee see in what wise wee ought to marke this doctrine if we purpose too fare the better for it Furthermore sorasmuch as wee see men so turmoyled with vnquietnesse and tormenting themselues with their owne affections and lusts we haue so muche the more cause to bridle our fleshly affections For which of vs coueteth not to liue in peace VVee can well confesse that although we haue all the world at wil yet notwithstanding if wee bee vnquieted in oure selues behold it is so greate a corzie that all the reste is nothing woorth we caÌ„ confesse this And wherin lyeth our peace In hauing our eye vpon God and in resting in suche wiâ—e vpon the loue that hee beareth vs namely vpon his free loue as we do acknowledge our selues to be alwayes vnhappie till hee receyue vs to himselfe and moreouer in traueling towardes him and his kingdome withoute setting our harts vpon these corruptible things Lo where in the peace of men coÌ„sisteth But in steade hereof it seemeth that we will make warre with God to the ende he should rise vp againste vs and make vs feele what an enemie wee haue when he is faine to set vpon vs And therefore let euery of vs beware that he bridle his passions affectioÌ„s For if we come like wilde beastes to lift vp our selues against our God muste we not be worse than starke mad Then let vs beare well in mind what is sayde here coÌ„cerning the troublesomnesse of maÌ„s life let vs so thinke vpoÌ„ it as it may serue to rule and correct oure wicked lustes which stirre vs thrust vs forward vnto all euill Ye see then in what wise wee ought to practize this lesson to receiue good auailable instruction by it to our saluation Specalâ—y vpon this poynt where it is sayd that no man can make that thing pure cleane which commeth of vncleannesse and filthinesse let vs marke well that here our Lord ment to send vs to confusion to the intent we should not haue aught wherof to boast but onely in him and of his meere goodnesse And it is requisite that men should be shamed after that sort bicause they blindfold their owne eyes beare themselues in hand that there is much worthinesse in them VVee see the diuell neuer ceassed yet to deface that which is coÌ„teined in the holy scripture coÌ„cerning the corruption that is in maÌ„ There haue bin heretiks inough which haue borne the world in hand that originall sinne is nothing except we follow Adam of our owne will. But yet Gods will was that they shoulde not altogither preuaile Neuerthelesse in the papacie ther is forging of free will and there is buylding of morall vertues the reason whereof is set downe afore And too what ende tendeth all this but that men should like well of themselues and thinke themselues to haue some goodnesse in them Not that any body dareth saye that a man is able to saue himselfe For euen in the papacie it will be confessed that wee haue neede of Gods grace not onely in forgyuing oure sinnes but also in aiding vs with his holy spirite And yet for all this they saye not that all commeth of him The Papistes will not confesse that But they say that we haue a certayne portion of goodnesse in oure selues and that God had neede to helpe vs out with the reste Lo howe God is made a cohelper that is to say he must help our infirmitie but yet muste wee on our side be companions with him The deuill hath so bewitched men as hee maketh them beleeue they bee I wote not what and yet for all that wee see also that to the worldwarde men stande greatly in their owne conceits How commeth it to passe that suche as haue any witte or knowledge do so aduance themselues As for them that are in credite and authoritie are they not as idols that honoure themselues To be short there needeth nothing to perswade men that there is greate worthinesse in them For althoughe no man tell it them yet dooth euery man forge and frame store of leazings to beguyle himselfe withall and if there be any flatterings put to vs besides wee receyue them as easily as may be and they be suger to vs God therfore is fayne to knocke vs harde vpon the heads with greate beetels to beate vs downe for if he shoulde let vs alone as wee bee pryde woulde dwell continually in vs and we would not bow downe our necke nother wold we bee acknowne of our dette as they say And that is the cause why the holy Ghost speaketh to vs of the vncleannesse whiche is in vs by nature as when Dauid in the one and fifteth Psalme sayeth that hee was begotten in sinne and that his mother conceyued him in sinne hee accuseth not nother his father nor his mother but pleadeth gyltie for himselfe as if he had sayd that he was vncleane before God euen from his byrth Howbeit we see that Iob was so carryed awaye in his former passions as hee applyed this thing too the cleane coÌ„trarie VVherfore sayeth he that the thing which commeth of vncleannesse cannot be pure cleane His intent is to seeke some startinghole to abate the damnation that lyeth vpon all men But it is cleane coÌ„trariwise as we see in the text that I alledged out of Dauid For after that Dauid had acknowledged his horrible sinne whereby he had offended God he hilde not himselfe coÌ„tented with that but passed further saying Alas Lorde it is not onely in my life time that I haue done amisse but I haue also brought suche a possession of sinne from my byrth that euer since I was borne into the world I haue still increased more more in the euil wherof I haue the seede within me Thus ye see how Dauid did set originall sinne before hys eyes not to hunt for any pretence too cleere himself before God but to passe the coÌ„demnation wherin he was Then must we so deale when we speake of originall sinne as it may not bee too exempt our selues from Gods iudgemente as wee see these skoffers doo whiche say that
charged to haue coÌ„cluded that God doth vtterly roote out men wheÌ„ he taketh them out of the world Iob I say made no such finall coÌ„clusion But yet for all that we muste note that he was so dazeled with his passions that as theÌ„ he remembred not that man continueth still in God after his death hath there a secret life that the same life hath a good seede so as we shall be fully restored to a perfectioÌ„ from which we be farre off as nowe that is to witte in his heauenly glory and glorious immortalitie Iob theÌ„ had not that rememberance with him to settle himselfe therevpon but was dazeled in his passions for a time And therefore wee muste looke to our selues that we be the warer as I saide afore Euen so is it in the rest of these wordes Certainly Iob knew well that God doth men a singular good turne when he visiteth them And if a man had asked him why Is it not a great honor that God doth to vs in that wheras we be but stinking carkasses yet he voutsafeth to caste his eye vpon vs to chastize vs when we haue done amisse as the father doth his child He wolde haue answered Yes But yet for all this he was not able to conceyue it at the first brunt that hee might haue resisted his owne passions but was fayne to bee tormented and too indure greate distresse So muche the more then ought wee too receyue this aduertyzemente Alas Lord our lyfe is but short and brittle there is nothing but filthinesse and corruption in vs and yet for all that thou forgettest vs not Deserue wee that thou shouldest regarde vs Are wee worthy that thou shouldest visit vs Alas no Lorde For the very Angelles of Heauen are not woorthie of that and how then shoulde we bee worthie who are but rottennesse and stinche But what for that Thou of thyne infinite goodnesse arte willing to be friendly and familiar with vs and thou beholdest vs with pitie And when wee haue doone amisse in steade of tying vs therevnto thou still pullest vs backe to thee and asâ—aiest all meanes too bring vs too repentance And Lorde what a goodnesse is that Lo howe wee ought to speake The same also is to bee sayde in this presente sentence that wee maye fare the better by it For sithe that men haue no strength in themselues nor can spring and shoote forth braunches newe agayne as trees doo whiche haue some roote in the earth but doo rotte away quite and cleane let vs acknowledge the good that God doeth vs in that it pleaseth him too preserue oure life after the common order of nature and also keepeth it hydden alofte too bee manifested agayne in tyme conuenient Therefore lette vs acknowledge the same too bee an inestimable priuiledge But for the better vnderstanding of this lesson lette vs marke firste that although men bee immortall yet they haue it not of theyr owne strength For it is not withoute cause that Sainct Paule yeeldeth the title of immortalitie and euerlastingnesse peculiarlie vnto god And what shall wee saye of the Angelles then VVhat shall wee saye of men Are they mortall as the brute beastes It is certaine that we feele well how God breatheth power into oure soules Yee see then that wee haue this spirituall life from else where and as it were do borrowe it But that is not all For although our soules come not to nought ne rotte away as our bodies do yet notwithstaÌ„ding when they be alienated from God they be in a farre more horrible death than if they were vtterly returned to nothing Our state were better if we were vtterly foredone than to beeseparated from God and to feele him to bee against vs Then muste God be faine to giue vs another life which is that hee knit vs to himselfe by the grace of his holy Spirite so as hee may lyue and reigne in vs If we haue this once it is the chiefe benefite wherein wee can ioy But in the meane while God worketh after a straunge fashion and vnknowen too mannes reason For let vs consider what the state of the faithfull is during their life in this world They are not only set in like state with the vnbeleuers but are made muche more poore and miserable For if a man looke vpon the children of God he shall finde that they bee afflicted so as it seemeth that they ought to bee cut off from mankind as though they were not worthy to lyue vppon the earthe Thus ye see after what sort God suffreth his to be dealte withall VVhat is to be done then Let vs come backe to that which Sainct Paule saith to the Colossians that is to witte that we be deade and that our life lyeth hid in our Lorde Iesus Christe and God will shewe it in due time And by this we see a goodly similitude in that which Iob setteth downe For he saieth that the trees fade at the coÌ„ming of winter there appeereth no more greenenesse in them and it seemeth that all is dead when the leaues are falne off and the trees themselues frostebitten and yet for all that life ceasseth not to lye hid both in the rootes and in the heart of them VVee see that when the spring time is come all shootes foorth againe and the liuelines that was vnseene for a time sheweth it selfe anewe Nowe if God shew vs this in the trees will he not vtter a greater operation towards vs that are so excellent creatures Soothly when Sainct Paule speaketh of the resurrection he reproueth men for their beastlinesse bicause they coÌ„sider not how God doth shewe vs as it were naturall figures of the resurrection by the growing of the corne vpon the earth Looke vpon the corne that is in the barn it is drye it is cast into the grounde and there it rotteth VVe see it springeth vp againe and for one graine there commeth vp twentie or thirtie or ten Seeing then that God reneweth the graines bothe of wheate and of other corne yea and that euen by rotting what will hee do to men VVill he not vtter a farre greater woorke in them Now then are not we senslesse and brutish when we perceyue not after what manner God worketh to confirme vs in the hope of the life that hee hathe promised vs As much is to be thought of that which he sayeth here now For when wee see the trees whiche in winter time were deade or at leastwise seemed deade become freshe and greene againe in the spring time we must be coÌ„firmed in that which God declareth vnto vs namely that although our life be hidden and we be heere as it were in the shadow of death yet should not that hinder vs to lifte vp our heades continuallye and looke for the resurrection that hee hath promised vs Yea and euen nowe although wee seeme deade yet haue wee Gods spirite dwelling in vs which is a sufficient warrant of oure life And whensoeuer it shall please God
too take vs out of this worlde although our bodies rotte away yet notwithstanding seeyng hee hath printed the seale of his holy spirite in oure soules thinke we that they shall perish when as he is the protector of them So then the frayltie that is in mans lyfe ought too stirre vs vp the more too magnifie Gods goodnesse towardes vs If God wrought after an other order that is too witte if when hee bringeth vs lacke to himselfe by fayth hee shoulde place vs heere as it were in a little Paradise so as we shoulde be like the Angelles and his power should shew it selfe in vs and we be voyde of all these infirmities which wee see and our lyfe might not bee like a shadowe that vanisheth away nor wee bee walled in with so many miseries but God shoulde dwel in the middes of vs reigne peasably in vs Verely these gracious gistes were so well worthy to bee highly esteemed But yet shoulde wee in the meane while mistake them we should not know from whence they come wee should be caryed away into a vaingloriousnesse As nowe when God humbleth vs so manie wayes if wee looke vpon our present state wee see nothing but death And yet neuerthelesse on the other parte hee sheweth vs and maketh vs too perceyue it bothe by experience and by faith that we be aliue yea verely in him as of whose lyfe we be parttakers and hee maketh vs to see as it were in a glasse the sayde immortalitie whiche we wayte for Seeing then that God after hee hath humbled vs bringeth vs too the hope that I spake of haue wee not the more cause to make much of his goodnesse to vswarde and to say Alas Lord that thy spirite should dwell heere in our bodies which are but wormes and as for our soules there is nothing but wickednesse in them and yet notwithstanding thou O Lorde hast chosen both our bodies and oure soules to bee the temples of thy maiestie thou haste dedicated them to that vse Lorde howe greatly are wee in thy dette How much are we boūd vnto thee Againe although this body heere doo go too decay yet are wee sure that they shall bee restored once againe and that in sted of this transitory lodging wee haue a dwelling place prepared for vs in Heauen and therefore it ought not to greeue vs to droope away by little and little tyll wee bee quite and cleane dispatched Seeing wee haue that ought we not to be stirred the more to praise God So then wee see howe wee may applie that thing to oure instruction which Iob turneth here to an euill vse in going about too expresse the pangs that he felt whereagainst he fought And furthermore when wee speake of our owne state let vs marke well that on the one side we must cōsider what wee our selues are on the other side what God is able to doo what his power is I haue saide already that it is very requisite that men should know thēselues and looke into themselues And why I haue told you that also alredy that is to wit bycause we neede no pricking forwarde to vainegloriousnesse For how frayle so euer we bee yet it is to be seene that the most parte of vs ruffile it out and runne riot and forget the miseries that ought too brydle them VVee see this with our eyes and euery one of vs shoulde bee infected with that vice if God prouided not for it Therefore wee cannot forbeare the considering what our miserie and feeblenes are and that oure lyfe is as wretched as any thing can be VVhē we know this we shall haue good cause too mislike of oure selues and too call vpon God and too praye him too haue pitie vpon vs And also therewithall we muste consider what his power is And why For if we measure that which wee hope for by that whiche wee see what will become of it VVhat shall become of the resurrection VVhat shall become of the euerlasting saluation that is promised vs VVhat shal become of his heauenly glory For is it likely that when our bodyes are rotten they shall bee parttakers of Gods glory Or that we who see oure selues to bee so frayle as now muste be companions with the Angels in Paradise or specially that wee shall bee matched with the sonne of God VVee knowe that all maiestie and all soueraintie bothe in heauen and earth are gyuen vnto him Is it likely that we should resemble him or that wee shoulde be members of his body to be partakers of al that whiche is gyuen vntoo him Can this enter intoo mans reason VVhat is to bee done then Lette vs acknowledge that whiche Sainct Paule sayeth to the Philippians that God will rayse vs vp by his power whereby he made al things See whether Sainct Paule sendeth vs when hee intendeth too strengthen vs in the hope of the resurrection As if he should say My friends let vs not looke at that whiche is possible in oure imagination for God wyll not haue men to rest there But let vs enter into a higher consideration whiche is that God disposeth all things yea euen aboue our vnderstanding insomuch that whē wee thinke vpon his works we be astonished and not without cause For he worketh wōderously insomuch that we through that power of his sayeth he whereby he made all things are transformed into the glory of our Lorde Iesus Christ And although our bodyes be nowe weake and subiect to so many necessities yet shall they be taken into the heauenly glory Thus yee see the two things which wee haue to consider namely too humble oure selues on the one side and on the other too haue a certayne and infallible hope of that whiche surmounteth our capacitie and cannot be conceyued of vs in case as we bee But heerewithall let vs gather that whiche Iob meeneth heere For inasmuch as man cannot receyue of himselfe nor is renued as trees are but is as if a riuer shoulde drye vp or as if the waters should shrinke out of the sea therfore woulde hee that we should not be plaged at Gods hand so long as we be in this world Yea but it is cleane contrarie For if that men so destitute as they bee cannot for all that holde themselues from pride and excesse and from starting out of their bounds what would they do if they had no correction as I saide afore So much the more then had God neede to abate mens pride and presumption whiche cannot easily correct it selfe Forasmuche then as men do so lifte vp themselues againste God and euery man forget himselfe yea and is puffed vp when hee hath rest case we had neede to be chastized and to haue newe corrections day by day Yea verely For if God should let vs rūne out the race of our life withoute making vs too feele his roddes not quicken vs vp when we haue done amisse Alas he shoulde neuer come in time VVhereto tende the corrections that God
when hee listeth to hyde his louing countenaunce from vs and to shewe himselfe an enimie to men it is so dreadfull a thing as were ynough too ouerwhelme the whole worlde That is the seconde poynte The thirde is that althoughe Iob were in suche pangues yet notwithstanding hee resisted the temptations howbeeit that he came no sooner to the brunte but many euill woordes scaped from him so as infirmitie was mingled with his strength Thus yee see the three things that wee haue too marke heere Firste of all wee note that God will haue men too beholde themselues in the person of Iob. For wee should not knowe what wee be if God inforced vs not to perceyue oure owne weakenesse Euerye man thinkes himselfe to bee mightie and strong wee imagine oure owne power to be woonderfull and that we shall neuer swarue yea so long as wee bee farre from blowes But assoone as God presseth wee bee so cast downe as wee may well see if we be not to too dull that it was but a vayne and foolishe ouerweening in vs when wee thought wee had any strength in oure selues wheras wee haue none at all For asmuche therefore as men are so blynded and as it were sotted in that foolishe perswasion the holy Ghost presenteth heere vntoo vs the persone of Iob too make vs perceyue howe men shrinke vnder Gods hande when they bee afflicted and that they cannot stande out but muste needes bee vtterlye ouerthrowne Nowe if this happened too Iob who was constant aboue others alas what shall become of vs But wee muste come too the second poynt which is the chiefest For whereof commeth it that wee bee not teachable to humble our selues before God and too walke in awe withoute trusting in oure selues or in any thing that wee can doo It is bicause wee feele not howe heauie and vntollerable Gods hande is The matter then that God declareth vnto vs is that it is a terrible cace when hee lysteth too vtter his power vpon mortall men in punishing them and that they must needes melte at it as snowe agaynste the Sunne and bee vtterly confounded Yea verely as the Scripture sayth God needeth not too vtter his rigoure vpon vs let him onely withdrawe his spirite that is too saye the liuelynesse wherewith hee quickeneth vs and beholde wee bee gone And when hee sayeth that not onely hee wyll bereeue vs of his power but also become contrary to vs and fall vpon vs as a thunder and tempest to ouerwhelme vs alas what can wee do True it is that wee confesse it to be impossible for mortall men to holde tacke when God assayleth them but yet for all that wee conceyue not as were requisite howe dreadfull Gods hande ought too bee too vs Thus yee see what example is shewed vs heere in Iobs persone But by the way as I haue touched afore wee muste not suppose that Iob delighted or foaded himselfe in suche passions as were euill and damnable Howe then Hee stryued too withstande them But yet did he so fayle that he was as good as shaken downe with them and God intended to shewe that men are neuer so vertuous but there is somewhat too bee mislyked in them and that euer they shew themselues very weake in some sorte or other And that is greatly for oure profite For it is too the ende wee shoulde not bee discouraged when wee bee tempted thoughe it seeme that wee shall bee vtterly ouerwhelmed Then if wee finde oure selues in that cace lette vs passe further and pray God too holde vs vp and lette vs not doubte but hee will do it sithe wee see that althoughe Iob had infirmities of flesh in him yet notwithstanding hee fayled not of the victorie I saye let vs not doubt but God wyll so woorke as hee wyll make vs too ouercome all oure temptations Yea but that shall not bee withoute making vs too lympe and without gyuing vs some blowes and without making of oure woundes too bleede Lette it suffize vs that the strokes whiche wee receyue are not deadlye but that God wyll steppe before vs for a buckler Nowe lette vs come too the complayntes that Iob maketh heere He sayeth That God bath so beseeged his wayes as hee knoweth not howe too get out and that hee hath put darkenesse in his pathe Though wee bee afflicted yet is it a greate asswagemente of oure greefe when wee see that the mishappe muste passe awaye apace and not continue styll as if we finde some meanes too scape it or shifte it off by other mennes counsell But if all this bee taken from vs there remayneth nothing but despayre This is it that Iob meeneth heere Hee sayeth that God hathe clozed vp all his wayes whiche is all one as if hee had sayde Alas where shall I become For if a wretched man be tormented with many miseries he will looke whiche way to get out if not by one way yet by another and hee will seeke meanes and aske counsell But the cace standeth not so with mee For God hath shet mee vp heere I see no waye out I may well reason of obteyning this or that but there is no releefe at all for mee And why There is nothing but darkenesse through out that is to say I see neyther waye nor pathe and God hath so inclozed mee that at a word there is no remedy at all This is the summe of all that is spoken heere And it behoueth vs to marke it wel to the ende that if the like happen vnto vs wee may not leaue to call vpon god VVhat is the cause that men shet the dore before the blow come and are not able to pray but are vtterly amazed It is bicause they beare themselues in hande that the like neuer happened to any man afore And truely wee haue seene alredy that Iob was assaulted with such temptations as this Looke vpon all the faithful that haue bin before thee if euer God handled any of thē after this fashion This was a plaine concluding that Iob was forlorne and vtterly cast away So then ye see a texte that is well worthy to be marked And why For if at any time it seeme vnto vs that the miseries which wee indure are endlesse that we can neuer be rid of them but that when wee haue sought all the wayes to the woode it seemeth impossible that euer we shoulde be set free agayne Let vs say very well God knoweth how to drawe vs out of this perplexitie and therefore let vs stande vpon that poynt Yea but is it likely that God should pitie vs VVee see the like hath happened to Iob. Let vs looke vnto the ende as S. Iames sayeth and seeyng that God deliuered that man from the miseries that he indured why shoulde hee not succoure vs also at this daye For nother is his might abated nor his goodnesse Yee see then to what vse it behooueth vs to applie this sentence of Iobs when hee sayeth that God had shut vp his wayes Furthermore
that the VVoormes for although the woorde woormes bee not set downe in the Hebrewe text yet it is well seene that hee meeneth all vermine and corruption hauing eaten his skinne will also gnawe and fret away the rest of him and yet for all that he sayeth that hee trusteth too see God yea and too see him in his fleshe that is to say by beeing restored againe Yea sayth he I shall see him and none other notwithstanding that my kidneyes bee consumed in me that is to say that all my strength bee weakened and taken away It is a protestation woorthie to bee noted when Iob sayeth that hee will haue his looke fastened vpon God and none other yea euen though he be vtterly consumed â–ª As if he shoulde say he would not measure the hope that he had in God by that which he might see but euen when nothing appeereth yet will he not therefore ceasse too looke vntoo god As howe If a man finde himselfe forsaken of God so as he perceyue nothing but matter of despayre and death manace him on all sydes yea and is readie to swallow him vp and yet neuerthelesse he holdes his own still and is stedfast in fayth to say yet will I call vpon my God and I shall yet feele his helpe his mightinesse is ynough of it selfe too giue vs courage yea and that shall bee euen when I shall seeme to bee forlorne That is the man that ouerpasseth all worldly things The shewing of his fayth and hope whiche hee hath in God is not in the things that may bee seene and comprehended by naturall reason but it passeth out of the worlde according as it is sayde that wee must hope beyonde hope and that hope is of things that are hidden Nowe wee see Iobs meening True it is that hee speaketh not here expressely of the Resurrection But yet these woordes cannot bee expounded but it must bee peceyued that Iob ment to attribute such a power vnto God as is not to be seene as now in the common order of nature Therefore it is all one as if he had sayd that God wil haue vs to know him not onely while he doth vs good and while he preserueth and nurrisheth vs but also although he faile vs to our seeming and we see nothing but death before vs yet muste we be fully resolued that our Lorde will not leaue to bee our keeper and that if we be his we shall bee maynteyned by his protection Howbeit the better to profite ourselues by this sentence lette vs wey throughly what Iob sayeth Although that the remnant of me sayeth he bee eaten away vnder my skin yet shall I see my god This is more than to beleeue in God bycause he maketh the earth too bring foorth corne and wine as we see a number of brutish folke which haue none other tast or feeling that there is a God in heauen but for that hee feedeth them and filleth their bellies and if a man aske them whiche is that God they answere it is he that nurrisheth vs True it is that we ought to conceyue the goodnesse and power of our God in all the benefites that hee bestoweth vpon vs but yet must we not stay there for as I sayde wee muste mount by fayth aboue all things that can bee seene in the world And therfore lette vs not say I beleeue in God bycause he maynteyneth me bicause he gyueth me health and bicause he nurrisheth me but I beleue in God bicause he hath giuen me heeretofore some tast of his goodnesse and power in hauing a care of this body whiche is but rottennesse so as I see hee sheweth himselfe a father in that I haue a being through the power of his spirite I beleeue in him alone bicause he calleth me to heauen and hath not created me as an Oxe or an Asse to liue heere a little whyle but hath formed me after his owne image to the intent I shoulde hope for the inheritance of his kingdome and bee parttaker of the glory of his Sonne I beleeue that hee allureth me dayly thither to the intente I should not doubt but that when my body is layde in the graue and there consumed as it were to nothing yet notwithstanding it shal be restored agayne at the lastday and in the meane while my soule shall be in safe and sure keeping bycause that when I am dead God will haue it in his protection and then shall I behold much better than I do now the life that our Lorde Iesus Christe â–ª hath purchaced for vs by his bloud Thus ye see what our beleefe must be if it be well ruled And if we be once so well disposed wee may say with Iob well verely I see my body must go too decay looke what freshnesse soeuer was in it it diminisheth day by day and I neede not too go farre too seeke death For I see not so small an infirmitie in my fleshe but the same is to me a messenger of death but yet for al that I shall see my god If wee could speake so when wee see that our strength droupeth and vanisheth away by little and little that although it pleased God to smite vs in such wise as wee should in maner rotte aboue the grounde as Iob did for he sayeth that his skinne was wormeaten consumed and he was as good as dead and yet he protesteth that hee wyll not ceasse looking vntoo his God yet should wee not ceasse too trust in God still after the example of Iob. Thus ye see that the greatnesse of the afflictions that God sendeth vs shall not astonish vs so wee haue learned to know him to bee such a one towardes vs as he is indeede â–ª that is too say if we consider well to what end hee hathe created vs and still maynteyneth vs in the world Furthermore when Iob sayeth that hee shall see his redeemer in his flesh his meening is as I sayd afore that hee shall be restored to a new state though his skinne were so eaten as it was For he sayeth expresly that his bones shall bee consumed and nothing of him shall remayne whole and afterwarde hee addeth I shall set God in my flesh And how shall he see him in his flesh â–ª That is to say I shall bee set in my former state and see my God yet agayne And so he confesseth that God is able ynough too set him vp agayne although hee were vtterly consumed and plunged into a bottomlesse pit Thus yee see that the condicion wherevpon wee must trust in God is that when hee shall haue layde vs in our graues wee should assure our selues that he will reach vs his hand to lift vs out agayne Therfore let vs say I trust in God bycause I see he assisteth me and fayleth me not in any thing But when God fayleth vs and is as it were estraunged from vs let vs euen then say with Iob I shall see him in my fleshe as now I am nothing I
gifte of God he hath not receiued it for himselfe â–ª but he must apply it wholly to the common vse Behold also howe God will haue our charitie exercysed It is not that euery man should like well of himselfe and despyze his neyghbours for at what poynt should wee bee then Should there be any more bodie of the Churche Is it not meete that the members should bee knit togither Is it not meete that all should bee referred to the head Then lette vs marke well that whereas Sophar sayeth that the spirite of his vnderstanding inforced him to answere if it were so that God gouerned it and that thys saying were rightly placed then had hee reason to say so For as I sayd when God shall haue disclosed any good thing vntoo vs the same must not bee drowned by vs but rather wee must bring it to light And heere yee see why it is sayde that when wee haue beleeued then must we speake So then fayth muste not bee a dead thing but she must vtter hir selfe And S. Paule dothe well verefie the sayd sentence of the Psalme For hee sheweth that it is not lawfull for him to doo it bycause God had giuen him vnderstanding whiche ought to serue the whole world and therefore that he vttereth the treasure which was committed to him knowing well that it was not a particular thing for any one man but for the profite and instruction of the whole Church And verely euery one of vs must applye this lesson to himselfe For we shall see many that will say it is ynough if euerye man beleeue in his owne hart as who would say that the thing which God hath ioyned togither might be separated by men But wee haue seene alreadie the recorde of Dauid which is that such as beleeue ought to speake by and by For except they doo so they shew that they by their malice doo burie that thyng whiche God woulde haue published abroade according aâ— it is sayde that men light not a candle too put it vnder a busshell or to hide it but to set it vpon a candelsticke that it may shine al about Furthermore nowe and then â–ª when a man hath receyued any gift he thinketh â—â— is to win himselfe credite and estimation aboue other man But contrariwise in so doing we disgrace Gods gifts by making them to serue to any vain-glory It is not for that purpose that God dealeth his gifts more to one than to another but to the end wee shoulde do men good with them Therefore let euery of vs haue a care to aduaunce and to spread abrode that whiche God hath committed vnto him and as for them that haue not receyued so much let them neuerthelesse be brought by that meanes to saluation wherevnto God calleth vs too the ende hee might bee glorified among vs Marke that for one poynt But yet muste the other poynt presse vs more when Sophar sayeth that hee had heard the correction of his reproch He speaketh not this in respect of his owne persone onely but according to the matter that hee had dealt with before hee is angrie to see Gods truth troden by that meanes vnder foote Iob had no such intent as I haue declared alreadye and therefore Sophar dyd hym great wrong Neuerthelesse thys doctrine continueth in it selfe alwayes good and true and wee must holde it so for the holy Ghost also ment to teach vs by a man that was blinded in his owne imagination who notwithstanding ceassed not too haue good groundes So then thys doctrine being taken as it is may stand vs in steade notwithstanding that we see it reproue the good and fight agaynst Gods truth resisting it by cauils and things misapplyed And therefore when the like befalleth vs we must withstand it as much as we can I say whensoeuer we see a man striue against Gods truth wee must set ourselues against him as aduersarie parties VVhy so For if God giue vs wherewith to make ourselues as his proctors and witnesses he will haue his cace maynteyned by vs And the honours is great that is done vs in that behalfe God seeth that wee bee full of vanitie and that there is nothing but vntruth in vs and yet neuerthelesse he calleth vs to be his proctors And ought he to do so Is he bouÌ„d to do it No â–ª but his mind is to honour vs so far foorth VVhat remayneth then That euery of vs streyne himselfe to the vttermost to do his dutie VVhen wee see men so malicious and wicked as to lift vp themselues against God and too seeke all meanes possible to peruert corrupt the truth is it meete for vs to bee slouthfull then No. VVe see at this day how the Pope hath many seducers whiche seeke nothing but to slaunder all good doctrine and too falsifie all that euer we alledge in the name of god Yea and wee neede not to go so farre for we see malicious heads euery where and vnderlings of Satan whiche turkin things and desire nothing but to turne all vpside downe Now when we see the Diuell working after that sort to ouerthrowe the things that are good to edifie the Church and that meÌ„ are so impoysoned against them ought we to holde oure peace Should we not resist them stoutly as much as in vs lyeth Yes certenly Else should we be cowardes yea and it should be imputed to vs for high treason if we shoulde suffer Gods truth too bee so defaced and wee not maynteyne it Some there are of opinion that it were better for them to hold their peace and not to speake at all agaynste the Papists and their superstitions Yea but in the meane while we see howe the Diuell would abuse our silence to vtter foorth his lyes and tirannies continually If poore soules perish and we in the meane while hold our tungs what shall become of it â–ª If a shepeheard do his duetie wil he suffer woolues and theeues to enter into his flocke and to scare them byte them and deuoure them and yet say neuer a word to them But God hath appoynted vs to be as sheepeheards of his Church â–ª Now like as wee muste haue a sweete and amiable voyce to guide oure flocke withall and too leade such too saluation as are teachable and obedient so also on the contrary part when wee see Theeues and VVoolues we must crie out aloude to scare them away Ye see then that such as perceyue men to peruert Gods truth ought not to dissemble but rather to be earnest and zelous in resisting them to the vttermost of their power Agayne if we ought to haue such courage constancie in maynteyning good caces against the trumperies and suttleties of the wicked I pray you ought wee not to speake still in the like behalfe when wee see Gods name blasphemed in deede and all good doctrine scorned and rayled vpon by the â—ewde lyfe by the malapertnesse by all that euer the wicked folke take in hand VVould God that necessitie
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
of his naturall wit assuring himself that that is not a matter for men to purchase estimation by but that he ought too be gouerned by the spirit of God and too haue the vertue whereof S. Paule speaketh to the end he may know that it is God which hath sent him That thing therefore is very requisite But if a man marke well the processe of the text Iob following that which he had touched afore intendeth rather to shew that Bildads words were not well disposed because they did not quicken his soule whiche is the principall poynt that we haue to marke in Gods word I said afore that Gods worde serueth to teach the ignoraunt and too strengthen the weake and that is bicause it incourageth such as are faint colde and slouthfull weakeneth such as are asleepe in their sinnes spurneth such foreward as lag behind and raizeth such as are falne downe yet there is one thing more namely that it quickeneth suche as are dead And this is it that Iob meant to shew when he said Of whome is the spirite that is gone out of thee that is too say in the power of thy wordes Therefore lette vs marke that the worde of God is then well handled when it giueth vs courage to go forewarde and strengtheneth our feeblenes making vs nimble whereas our leggs were broken and making vs stoute and lusty whereas we were destitute of all valiantnesse afore but yet muste it also giue vs life when we be as good as dead And this is verified specially of the Gospell For behold how our Lord Iesus Christ speaketh in the fifth of Saint Iohn The time is come saithe hee that the voice of the sonne of man shall be heard not only of the liuing but also of the dead And who be those dead Surely no mā can be exempted For whereat beginneth God to make his doctrine auaylable in vs Euen at the drawing of vs out of the spiritual death wherin we were all hild For till such time as God inlightneth vs by his word wee be blind till he open our eares we be deafe till he giue vs faith wee haue nother soule nor hart True it is that we may well seeme to haue some outward shew of life the vnbeleeuers do eate and drinke as well as the faithfull againe they can go about their businesse yea and oftentimes there feeme too bee greate vertues in them But all that is nothing bycause that in asmuch as they bee straungers from God all that is in them is but death and vtter confusion God then must be fayne to drawe vs out of death vnto himselfe as the poynt whereat hee muste begin too make his worde auaylable in vs And in good sooth let vs see what strēgth there is in men till God haue strengthened them by his woord They trust in themselues that is to say they leane vnto a reede that shall make them breake their neck Yea and it is all one as if a man woulde gore himselfe vpon a pike For in asmuch as it hath a sharp point and is armed with yron if a man leane vppon it ye see it pricketh him through And such is the trust that we haue in oure owne strength that it must needes be our death Therfore let vs marke well that there is not one drop of life in vs till god draw vs out of death yea euen by the power of his word And therin wee see howe wretched the state of the vnbeleuers is True it is that they be so sotted in their outrages as they perceiue not their owne harmes But yet will the holy scripture always shewe it selfe true in auouching vs to bee dead and vtterly forlorne and that there is nothing but cursednesse in vs so long as wee bee straungers from God And yet for all that we see how thāklesse the world is How many are there to be found that wil suffer themselues to bee rayzed and quickened God offereth vs this benefite when he willeth his word to be preached published to all men Thus ye see then that life is offered vs and we forsake it that is to say the great multitude shrinketh away from it and thrusteth away the benefite which they might inioy by it See ye not a shamefull thanklesnesse Must not men needes be out of their right wits Yet notwithstanding wee see there are fewe whiche submit themselues to the Gospell and giue care to it VVee see they rayle agaynst it and mocke at it and slaunder it and lift vp themselues agaynst God with such rage as there is lesse to be gotten at their hands than of wild beasts Then sithe wee see the number of them too be so small whiche receyue the doctrine of saluation and that the greatest parte withdrawe themselues from it some as I sayd making none account of it some mocking at it and some outrageously setting themselues against it so as they shew full well that there is nothing in them but wickednesse agaynst God therby it is seene how mightily Satan hathe bewitched them But howsoeuer the world go we ought to marke well this sentence where it is sayd that the spirit ought to passe out of vs that is to say that whereas we were dead afore assoone as wee heare the worde of God the same must giue vs such a liuelinesse as our spirit may shew itselfe whiche had not onely bene in a swound but also vtterly quenched before True it is that the worde of God cannot doo this thing in that it is vttered by the mouth of a mortall man for it must first bee quickened it selfe that it may quickē vs How is that VVhen I speake it is not in mee too touche folkes harts nor too make the doctrine that I preach to enter so into euery man as they may bee moued too come vntoo god Howe then Our Lord had neede to make his word auaylable by the working of his holy spirit and too quicken it before it enter into vs that it may take roote there and be vnto vs incorruptible seede of life Ye see then that God must be fayne to worke by his secrete power ere his doctrine can auaile that is preached to vs by men That is true But where of commeth this fault Euen of our selues For God muste bee fayne to boare our eares or else wee will neuer heare him and hee must be fayne too soften our hearts and to make them fleshly for of themselues they be as hard as flint and full of rebellion Yet notwithstanding the worde of God ought to conteine in it the saide power and propertie of mortifying our soules And let vs not maruell at it For to what ende hath God ordeyned his woorde and appoynted it to bee preached his intent is too bring vs too himselfe and to come neere vnto vs and not only so but also too dwell with vs For he is the welspring of life and there is nothing in vs but death Seeing then that hee maketh vs partakers of
in any presumption or vayne trust Thus ye see how we ought to profit oure selues by this text and by the experience which our Lord giueth vs of it all our life long But Iob vseth the mo similitudes to expresse that which he had sayde that is too say that the deaw shall lye alwayes vpon his haruest or vpon his braunches for the Hebrewe woorde importeth both twayn and all commeth to one end And againe that his dayes shall be multiplyed as the sand As if hee shoulde saye without number And againe that his glory shall be renued and that his bow shall not be beaten down True it is that some men vnderstand these sayings to concerne the hope of the resurrection but men may see by the whole proces of the matter that Iob treateth of the state of this present lyfe Therefore we must not climb so hye nor seeke so curious a gloze but content our selues with the naturall sense which I haue set downe already whiche is that Iob meeneth heere to say that his state was well settled so as men thought not that euer they should haue seene it fall intoo so miserable a plight as it was then And as I sayd that is a circumstance to make many men to wonder For whē we see such changes we fall to reasoning with ourselues how happeneth it that God thundereth vppon so hye mountaynes and smiteth so great heads Is it possible we consider not that God intendeth too vtter his power in that cace to the end that men shoulde not trust so muche too themselues but learne to referre themselues wholly vnto him and to rest altogithervpon his goodnesse and not to promise themselues any thing after their owne imagination So much the more then behoueth it vs to marke wel this circumstance that Iobs aduauncement was not onely for a day two or three or for some short time but that hee seemed to be vtterly exempted from all dangers and too be no more in perill of any misfortune and yet notwithstanding that God smote so roughly vpon him with hys hand as he was vtterly defaced VVherefore let vs vnderstand that God ment to giue vs a notable looking glasse heere to the end we should always kepe good watch and whē we haue called vpō god if it please him to send vs any affliction we might receiue it paciētly inasmuch as we had after that sort forsene it And surely whatsoeuer vertu there be in vs the same must not stir vs vp the more whē ther hapneth any change but we must vnderstād that according as our Lord hath giuen vs of his gracious gifts specially after as he shal haue gouerned vs by his holy spirit to vse thē well and as it becommeth vs the same must serue to stablish vs in pacientnesse notwithstanding that we be weakened yea and vtterly beaten down in our bodies Then let vs assure ourselues that God will come to vtter the strength of his spirit in sustcining vs to the end we may fight against such temptations and that the victory which we shall haue gotten may be so much the more glorious bycause his goodnesse hath bin the more increased towards vs Lo heere what wee haue to marke And now Iob goeth on with his matter which he had dealt in before which is the great authoritie that hee had gotten not through vain reputatiō but by his wisdom and grauitie bicause he had so gouerned himself that euery man reuerēced him Therfore he sayth expresly that al mē herkned to him yea and that they berkned in such sort as they waited for his words and euery man gaped as a man that is athirst or as we see how the earth when it is very dry doth crany as if so be it desired rain to drinke Iob then declareth that he himselfe was such a one that is to wit that hee was as the rain and the deaw and that all such as heard him were as it were altered at his words and hung vpon his talke as vpō an vnreuocable iudgement And this is declared vntoo vs purposely to the end we should know first what a mā Iob was whom we see so sore smitten by Gods hand Therefore let vs not complayne grudge against God nor accuse him of cruelty when he afflicteth vs For we see what Iob gayned by it namely that he abode vanquished cōfounded whē he went about to striue against the chastizementes that God sent him and yet neuerthelesse ye see what holinesse of life and what perfection was in hym Therfore let vs learn that God is always iust in afflicting vs and that if we compare ourselues with Iob we shal find ourselues to be far short of the perfectiō that was in him and yet was he beaten more sharply than we be So thē we haue none other shift but to receyue Gods stripes wyth all lowlinesse and pacience Marke that for one point And herewithal we see in Iobs person what reuerēce we ought to beare to such as God sendeth to teach vs faythfully It is sayd that men hearkened to him with longing wherein he sheweth that mē ought to haue a desire to profit in knowledge that seing nature prouoketh thē to desire to eate and drinke for the nourishment of their bodies they must not despise the foode of their soules whiche is the knowledge and lerning of goodnesse wherby they differ from brute beasts VVhē we know a thing to be good to mainteine vs we neede neither master nor teacher to teach vs to couet it neither need we any prouocation to it or any body to put vs in mind of it Euery man as I sayd can skil to couet to eate and drinke euery man can desire too bee clothed VVhy so For we know that those things cōcerne our life But now is not our soule the excellentest part of vs And how ought that to be interteyned Not with eating and drinking But there is a thing agreeable too the nature of it which is to haue reason vnderstanding that our life be not brutish but that we may shew ourselues to be creatures formed after the image of god So then in this verse it is shewed vs that if we be not too blockish or at leastwise if we haue any reason at all in vs wee oughte cōtinually to deuise how we may profit by knowing too what end man is borne in this world namely to be more and more stablished in the knowledge of God after wee haue once receyued it But wee see many so retchlesse as they passe not to heare any thing we see othersom that cannot be satisfied with dispising the doctrin but they also hate it vtterly absent thēselues from it asmuche as they cā And do such folk deserue to be counted men No for the thing wherin wee differ from brute beastes is that we haue some reason vnderstanding in vs to discerne betwene good and euil yet notwithstanding ther is such grosnes infirmitie in our wits as we
it Men shall heare this diuelish blasphemie it is but a veniall sinne It is to bee forgiuen and suche other things and these things haue not begon of late dayes And that is the cause also why S. Paule hauing spoken expresly of whoredome saith My freendes beware ye be not tempted with vaine words For by reason of suche things the wrath of God commeth vpon the vnbeleeuers Sathan had at that time imbrued the worlde with such mockeries that whordome was not counted so horrible a thing as it ought to be S. Paule saith it shall be to no purpose for mē to bable and flatter themselues with such toyes And why For Gods wrath shall neuerthelesse haue his course and hee hath shewed from time to time that he cannot beare with whordom And truly we ought to marke first of all what it is to defile our bodies whiche ought to be the temples of the holie ghost And other sins saieth S. Paule are committed in suche wise as the soyle and staine of them abideth not so much in the body of mā as the soyle and staine of whordome doth For it seemeth that whores and whoremongers would as it were wither their owne bodies to beare their shame and dishonestie in them before god If wee considered well that by whoredome men doe vnhalowe the temple of God and of his holie spirite and dismember the body of our Lorde Iesus Christ surely we would abhor that sinne more than wee do Againe when aduoutrie and whordome are matched togither it is a peruerting of al right equitie among mē If a mā rob another mā of his goods he shal be punished a theef shal be rebuked at al mens hands he shal be cried out on and men will spit in his face and yet aduoutrie is more thā a simple robberie For therin men rob not other men of their goods and substance onely but also of their honor and honestie and all ▪ and they rob not onely those that are borne but also those that are vnfashioned in their mothers wombes Againe is not mariage a holy league or couenant as our Lord nameth it in the scripture If a man falsifie a couenant that is made in any bargayning selling by conueying some secrete title or interest to himselfe or by suborning some false witnesses it is and ought to bee punished But beholde the cheefe couenaunt that can bee in the worlde is broken and falsifyed Solemne declaration is made of the faith that the husbande oweth to his wife and the wife to hir husbande they come into the Church as it were in the presence of God and they call vpon him to bee their iudge if eyther of them keepe not the promise that hee hath made and yet notwithstanding all this commeth to nothing So then if we considered these things aright surely whore dome and aduoutries should not be suffred as they are but euerie man woulde abhorre them yea and there would be none but he would bridle him selfe and become his owne iudge and holde that determination for a lawe and rule and if anye were so wicked as they could not be hilde in the feare of God and in religion yet notwithstanding they should feare the thretning and to be short it is certaine that men would bee more zelous to cutte off suche euill from amongst vs Heereby we see that many which make profession of the Gospell thinke not awhit of that which is told them And although they do thinke that it is God that speaketh yet notwithstanding they are not moued with it And why For Sathan hath doted them they are so straught as they haue no reason nor vnderstanding in them And therfore let vs remember this lesson whiche is conteyned heere Then wheras it is sayd that whoredome is a great loocenesse and a wickednesse to bee condemned let euerie of vs cite himselfe before Gods iudgement and take heede to keepe oure selues vndefiled And bycause it is aboue the strength of man so to doe and that it behoueth God to worke in vs for the subduing of all our wicked lustes let vs praye him to gouerne vs so by his holie spirite as wee may abhorre that sinne and haue always before our eyes the vengeaunce that is spoken of heere And although God punishe not whoremongers and aduoutries after that sort which is set down here yet let vs assure our selues that he hath diuers means to do it so as we can not escape his hande If a man haue inueigled an other mans wife and God cause not his owne wife too fall intoo the like dishonestie as it may come to passe that a wicked mā shall haue a vertuous wife and God shall pitie hir so as shee shall bee preserued and not giue ouer hir selfe vnto euill though hir husbande bee wicked yet notwithstanding let not hir husbande therefore thinke he hath made the better market for God shall well ynough finde some other meanes Let vs vnderstande then that he hath chastizements inowe in his coffers according as it is sayde in the song of Moyses that he hath terrible roddes which are vnknown vnto vs and which he can bring forth when so euer he thinketh good Therefore let vs preuent his iudgement and feare him and stand in awe of him seeing he sheweth vs the fauour to warne vs afore hand Againe if wee bee yet so retchlesse as not to consider the warning that is giuen vs heere let vs marke well that the holie Ghost doubleth the sayde threatning in that he saith that it is a fire which deuoureth all too destruction and plucketh vp his wealth by the roote Needes muste men bee worse than brutishe if this at leastwise doe not waken them For it is not only sayde it is a loocenesse or it is a sinne that deserueth to bee condemned but it is a fire that consumeth all things and goeth euen to the roote it is an vtter destruction that suffereth no substance to tarie vnwiped away Seeing then that wee heare that God manaceth vs in such wise to the end we should be afrayd of his wrath Is it not high time to bethinke our selues nowe or neuer Furthermore let vs practise this doctrine after two sorts that is to witte let euerie of vs profite him selfe by it after the same manner and more ouer also let vs indeuer as much as in vs lyeth and euerie man according too his state and calling too amend the euill amongest the people and keepe oure selues pure As touching the fyrste poynt let euerie of vs looke to him selfe and keepe good watch ouer all his affections for feare least he be deceyued I haue shewed you heeretofore that it is not inough for a man to keepe him selfe from the deede doing vnlesse hee set such a watch ouer his eyes as hee haue not any vnchaste lookes For hee that looketh vpon an other mans wife with a wicked desire is alreadie condemned of whoredome and aduoutrie before god And what shall become of vs then if we goe