is kynde to the vnkynd and to the euill 600. a 34. 36. Be mercifull as your father is mercifull 433. b 14. 38. VVith what measure ye mete with the same shal men mete to you againe 328. b. 34. 8. 10. The enemies of the truth in seeing see and discerne not and in hearing they heare and vnderstaÌ„d not 810. b 22. 16. No man when he lighteth a candle couereth it vnder a bushell nor putteth it vnder the table 373. b 53. 630. a 18. 10. 20. Reioyce for your names are vvritten in heauen 350. b 40. 27. Thou shalt loue thy neyghbour as thy selfe 319. b 5. 11. 11. If a childe aske breade of his father will he giue him a stone 598. b 29. 5. One frende by his importunitie made another rise at midnight to lend him bread 509. b 28. 9. Ask it shal be giueÌ„ you seek and ye shall find 684. b 20. 705. b 47 12. 6. A Sparrowe is not forgotten before God. 438. a 47. 7. All the haires of our heade are numbred 462. b 30. 19. My soule thou hast muche goodes layd vp for many dayes bee merie 306. b 6. 386. a 48. 56. Hipocrites yee can discerne the face of the earth and of the skie and why discerne yee not this time 551. a 29. 14. 11. VVhosoeuer exalteth him selfe shall be brought lovv and vvho so euer humbleth him selfe shall bee exalted 421. a 36. 481. a 34. 766. b 53. 16. 8. The children of the worlde are wiser than the children of light 521. a 40. 15. That vvhich is highly esteemed among men is abhomination in the sight of God. 5. a 9. 19. There was a rich man. 7. b 22 21. The dogges licked the sores of Lazarus 516. b 48. 17 7. VVho is it of you that hauing a seruant plowing or feeding cattle would say to him by and by when hee commeth home from the feelde goe and set dovvne at the table 205. b 16. 10. So likewise ye when yee haue done all these things which are coÌ„maunded you say vvee are vnprofitable seruantes we haue doone that which was our dutie 22. b 45. 37. VVhere so euer the bodie is thether will also the Egles resorte 787. b 56. 18. 1. VVe must pray continually and not vvaxe faint 509 b 28. 14. Euery man that exalteth him selfe shall be brought lovve and hee that humbleth himselfe shall be exalted 421. a 36. 481. a 34. 766. b 53. 19. 41. Iesus beholding Ierusalem wept vpon it 55. b 32. 21. 3. This poore widowe hath cast in more than they all 588. a. 3. 18. There shall not one haire of our heade perish 462. b 30â— 22. 25. Princes are called gracious Lords 560 a 28. 23. 30. Mountaines fall on vs hilles couer vs. 120. a 35. 31. If God make the greene wood to burne vvhat vvill bee become of the drie 235. a 57. 519. a 54. 4. 23 a 4. 46. Father into thy handes I coÌ„mend my spirit 506. b. 8. Iohn 1. 3. 4. 5. AL things were made by God and without him was nothing made that was made In him vvas life and the life vvas the light of men 201. a 19. 528. b 54. 612. b 37. 706. a 17. 51. Ye shall see the Angels of god ascending and descending vpon the Sonne of man. 17. a 59. 3. 19. Men loued darkenesse rather than light 474. b 1. 20. Euerie man that euill doth hateth the light 474. b 1. 27. A man can receiue nothing except it be giuen him from heauen 630. a 51. 3. VVho so euer beleeueth in Iesus Christ receyueth this testimonie that God is true 462. a 2 4. 24. God is a spirite and they that worship him must worship him in spirit and truth 4. a 4. 224. b 26. 5. 4. Our sayth is the victorie which hath ouercome the worlde 132. a 42. 25. The time is come that the deade shall heare the voyce of the sonne of man. 488. b 47. 27. Iesus Christ hath receyued of his father power too execute iudgement 333. b 34. 37. All that my father giueth me shal come to me and I cast not away him that commeth to me 221. a 7. 39. The vvil of my father is that of all that vvhich he hath giuen me I should lose nothing 221. a 7. 7. 18. He that seeketh the glorie of God the same is true and no vnrightuousnesse is in him 250. a 35. 24. Iudge not according too the appeerance but iudge rightuout iudgement 253. b 8. 8. 34. VVho so euer dooth committe sinne is the seruant of sinne 353. b 32. 50. I seeke not mine owne glorie 628. b 42. 10. 4. 5. The shepheard goeth before his shepe and they folovv him for they know his voyce 129. b 31. 11. Christ is the good shepheard 130. b 61. 28. Those which feare God can nor be pluckt out of the hand of lesus Christ for the father vvho is greter than all hath giuen them to him 221. a 7. 8â—6 b 60. 29. My father which hath giuen mee my sheepe is greater stronger than all and no man can plucke theÌ„ out of my fathers hands 39. b 22. 73. a 56. 11. 33. Iesus groned in his spirit was troubled in himself 55. b 32. 35. Iesus vvept 55. b 32. 2. 31. The Prince of this worlde shall be cast out 18. a 7. 35. 36. VValke while ye haue light vvhile yee haue light beleeue in the light 612. b 46. 40. God blindeth the eyes of the wicked and hardneth their heartes 810. b 16. 47. 48. Christe is not come too iudge the vvorld but his vvord shall iudge vs. 576. b 22. 628 b 14. 13. 18. He that did eate bread with me hath lift vp his heele against me 364. a 18. 15. 1. Christe is the true Vine 161. b 52. 2. God cutteth dovvn the branch that bringeth not forth fruite 161. b 40. 350. a 35. 5. Christ is the vine and vvee are the branches 161. b 52. 6. If a man abide not in Christe hee is cast foorth as a braunch 161 b 40. 16. VVhat so euer ye shall aske of the father in my name hee giueth it you 562. b 32. 16. 8. VVhen the holie Ghoste shal come he shal reproue the world of sinne of rightuousnesse and of iudgement 680. b 9. 13. The spirit of truth shall leade you 562. b 40. 17. 11. Holy father keepe them in thy name euen them whome thou hast giuen me that they may be one as we are one 191. b 3. 20. 23. VVhosoeuers sinnes ye remit they are remitted vntoo them 648 a 55. 21. 18. Verely verely I say vntoo thee Peter when thou wast yong thou girddest thy selfe and walkedst whether thou wouldest but when thou shalt be olde thou shalt stretch forth thy handes and another shall gird thee shal leade thee whether thou wouldest not 41. b 46. 17. 12. I pray that they all may be one as thou o father art in me and I in thee 191. b 3. 22. And the glorie that thou gauest me I haue giuen theÌ„ that
they ceassed not too bee accepted and allowed of at Gods hande notwithstanding that the worlde deemed the contrarie Beholde what we haue too remember in this sentence But if euer any time required too practize this lesson these dayes require it For the world is full of the contempt of of god Verely a man shall see wylinesse ynough and that folkes wittes are sharpe and suttle inough in these dayes but a man shall see fewe or none that regard God the number of these is very small nay rather men walke so rashly and headily as ye would say there were no religion at all all the world seeth it Also we see that iniquitie reigneth extremely euen in such wise as the most part of men are become shamelesse and are no more ashamed to do euill VVe see things thus confused and yet whiche are they whom we esteeme to be most in Gods fauour Euen the woorst and such as are furthest out of square conditionally that they bee suttle and sharpe witted too bring their matters well about for if they be full of wyles and shiftes then beholde they bee wise and discrete men But although the wicked be had in such estimation and euery man make muche of them yet let vs holde them accursed bycause God is at oddes with them and cannot shewe them any fauour And herewithall let vs curse the euill men yea and let vs do it out of hand That is too say let vs not tarie till God lift vp his hande and worke by some manifest meanes for that were too doo him verie small honour and to make no further account of his iustice than we see it in execution But when the wicked men are in their brauerie and are proude of their good fortune as they terme it then let vs take scorne of them and abhorre them and let vs holde them for accursed whatsoeuer come of it Specially we ought to mark well that which Eliphas addeth which is That the children of them that despyse God shall fall downe in the Gate and shall bee sette farre from saluation and no man shall succour them Hee doth vs too vnderstande that if God accomplish not his iudgements heere he can well worke them vpon the ofspring of such as shall seeme too haue escaped his hande Howe is that There may bee some that shall giue themselues wholly vntoo euill so long as they liue and God shall suffer them too gather goodes and too increase continually and to heape vp riches anew euen till their dying day and yet notwithstanding for all this they bee curssed and their riches and reuenues are curssed as well as they Not that the cursse is perceyued in the person of the father but bicause it shall shewe itselfe in his children Hereby we be admonished that God hath diuers maners of executing his vengeance and therefore let vs learne too walke in feare and aduisednesse Verily at the first sight it maye seeme straunge why God shoulde punishe children for their fathers sakes but yet this doctrine is rife ynough in the Scripture And besides this it is meant here of such as are like their fathers For God doth well shew himselfe to be the Sauiour of such as are borne and descended of euill auncesters as we see examples of it in holy Scripture But yet for all that it falleth out most commonly that the issue of the wicked sort is accursed according also as God auoucheth that hee will pursue his vengeance to the third and fourth generation vpō those that despize him and lift vp themselues against him And there is a double maner of punishing the wickednesse of the fathers vpon their children For sometymes God sheweth mercie too the children and yet notwithstanding cesseth not to chastice the vnrightuousnesse of their fathers in the persons of their children As for example we see a father that hath gotten much goodes how bee it by wicked bargayning by subtiltie by craft and by crueltie and yet will God haue pitie vpon the childe of such a man And what will he do He will ridde him quite and cleane of all those euill gotten goodes bicause they woulde but bring him too confusion according as it is sayde that such kinde of riches are as wood which in the ende will kindle the fire of Gods wrath Therefore when our Lorde meeneth too saue the childe of a wicked man that hath liued amisse hee bereueth him of all hys euill gotten goodes as though he should let him bloud to saue his life that he might not be wrapped in the mischief and corruption which his father had drawne vntoo himselfe Beholde howe God punisheth the wickednesse of the fathers vppon the children and yet ceasseth not to bee the Sauiour of the children and too shewe them mercie Sometymes hee passeth further and bicause the fathers haue bin so farre out of al square as they haue led a stubborne froward life god forsaketh their ofspring insomuch that the grace of his holy spirite dwelleth not with them Nowe when wee bee so destitute of Gods guiding we muste needes runne intoo destruction and needes muste the mischiefe increase more and more Thus we see that when the children of the vngodly doo beare the sinnes of their fathers it is not onely for that God forsaketh them and leaueth them vppe in the state of their owne nature but also for that hee giueth Satan full power ouer them and letteth him haue the brydle too raigne in suche houses at his owne pleasure And when the diuill hath ledde away the fathers and caryed them too all naughtinesse their children shall also ouershoote themselues intoo excessiue outrage VVee see then as nowe what is ment heere that is too witte that when the children of wicked men are once destitute of Gods grace and walke after their owne inordinate lustes they must needes come too greater confusion than theyr Fathers And thus yee maye see why it is sayde that they shall bee destitute of helpe and that they shall fall downe at the Gate that is too witte bycause they shall fall not in a Forrest among Theeues but by open iustice For in the Scripture the worde Cate signifieth iudgement bycause mens caces are wont too bee debated there and it was the place where common assemblies were made and finally it was the seate of iustice And this is it that is ment in the Psalme where it is sayde that the children of good men and of suche as are blissed of God shall bee mainteyned in the Gate and put their enemies to confusion Likewise on the contrarie part it is sayde in this text that the children of the wicked shall stumble and be crushed in peeces yea euen by plaine iustice VVhereby it is the better expressed how God persecuteth them openly so as it is apparant to the eye that it is he which layeth his hand vpon them For he addeth immediatly That no man shall succour them For when God myndeth too put men so to destruction hee leaueth them
could be yea with very bitter ones that is to wit that hee was tormented inwardly bicause God was as it were his mortall enemie Certesse he sayth that the leannesse of his body was as a withering and that in witnesse of Gods wrath he was full of wrinckles so as all his flesh was as good as halfe rotten alreadie And heerein a man may see the tokens of a dreadfull affliction and that God handleth him not as he is cōmonly wont to handle those whome hee chastizeth with his roddes but that his payne is excessiue This therfore is in effect the matter that Iob intended to expresse And heere wee haue to note that God ment to giue vs lookingglasses in suche as haue had any excellent vertues to the ende that in theyr persones we might learne to knowe that according as hee dealeth foorth the giftes of his holy spirite thereafter also doth hee sende them greate afflictions in themselues trying them and chastyzing them too the vttermoste to the intente too make them the more esteemed and too bring foorthe the more fruite As for example Looke vpon Abraham who was gouerned by Gods spirite not as a common persone but as an Angell and was as full of excellencie and perfection as mighte bee And yet for all that howe did God deale with him If wee were too indure but the tenth part of the combattes that Abraham susteyned and ouercame what a thing were it VVee woulde quyte quayle But God spareth vs bycause hee hath not gyuen vs so excellent giftes as hee gaue to him As muche is to bee sayde of Dauid Beholde Dauid was not onely Gods Prophet but also the King that gouerned his holy and chozen people and had such vertues in him as were well woorthie of renowme and prayse yea and euen of woonderment and yet for all that howe did God turmoyle him VVe see what complayntes he maketh not onely as a despyzed and off shaken persone but also saying that God hilde him heere on earth as vpon a racke so as hee was forced too shewe the extremitie that hee was come vnto For it is not without cause that hee so often sayeth he had passed through fire and water that hee had bene plunged into the deepe gulfes that hee had felte all Gods dartes that hee had had all Gods arrowes shotte at him that the hand of God hath lyen heauy vpon him that his verie bones had bene broken and that there remayned nother marye nor substance in him VVhen wee heare these kinde of speeches they seeme too vs too bee but a mockerie But God purposed too set vs foorth a liuely picture that according too that whiche I haue sayde wee might knowe that after as God giueth greate vertues vnto men so dothe hee exercise them liuely to the intent that those vertues should not be idle but that they should bee knowne in due time and place Besides this let vs marke by the way that the chiefest temptations that euer the faythfull endured were these spirituall battels as wee terme them that is to witte when God summoned them in their consciences so as he made them to feele his wrath by smyting them in suche wise as they wist not in what cace they stood with him And this pludged them in deeper distresse than all the bodily aduersities that could befall them And heere yee see also why Iob vseth this similitude that God grated his teeth at him Also we see how Ezechias speaketh bycause he had passed through the same temptation God sayth he hath played the Lyon with me Likewise he had vsed the same similitude afore which hee vseth heere namely that hee wist not whither he might speake or hold his peace For I am sayth he like a Swallowe I chatter and chirpe but I want wordes to vtter the griefe of my miserie I haue no toung to deliuer it And herevpon hee commeth afterwarde to shewe that God hathe crasshed and broken his bones as a Lyon that holdeth him in his pawes and teeth But howe can God bee likened to a Lyon which is so cruell a beast No Ezechias mente not to accuse God of crueltie but he speaketh of his owne feeling and of the terrible payne that hee endured when Gods wrath was vpon him So then lette vs marke that when a poore creature entereth into doubting in what cace hee is with God and perceyueth not that God will make him to feele his goodnesse he must needes bee in so greate distresse and so afflighted as if he were betweene a wolues pawes VVee must not imagine it too bee a small thing for a man too feele Gods wrath and especially too conceiue that hee is vtterly against vs And therefore let vs praye God to hold vs vp and to spare vs knowing that wee bee not able to beare such a burthen except he giue vs shoulders to do it withall Besides this lette vs praye him not to vse such rigour against vs we might feele him like a Lyon but rather to shewe him selfe a continuall father and not punish vs after our desertes but make vs alwayes to feele his mercie by meanes of our Lord Iesus Christ to the end that when he hath guyded vs in this life by his holie spirite he may lift vs vp into the euerlasting glorie of his Angels which he hath purchased so deerely for vs. Nowe let vs cast our selues flat before the face of our good God and father with acknowledgement of our sinnes praying him to make vs feele them in such wise that beeing touched with true repentance wee maye returne vnto him knowing that he will be fauourable to vs And after wee haue desired him to forgiue vs our sinnes let vs also beseech him to ridde vs more and more of our fleshly vices and that in correcting the sinfulnesse of our nature he will bring vs to perfection of life that being guyded in this world by his holie spirite wee may glorifie his name and serue him with an earnest zeale dedicating our selues wholly vnto him according as hee hath prouoked vs by his goodnesse to do That it may please him c. The .lxiij. Sermon which is the second vpon the .xvj. Chapter 10 They open their mouthe against me they giue mee buffets in vvaye of reproch and they gather themselues to gither against me 11 God hath put me into the handes of the malicious he hath dismayde me before the vvicked 12 I prospered and he threvve me dovvne hee hath caught mee by the necke and set me as a butte before himselfe 13 His Archers hem me in on all sides he slitteth my reines he spareth me not he poureth my gall vpon the ground 14 He hath broken me vvith breaking vpon breaking and he hath runne ouer me as a Gyant 15 I haue sovved sackcloth vpon my skin and loden my glorie vvith dust 16 My face is vvexed blevve vvith vveeping and mine eyeliddes are couered vvith the shadovve of death 17 Yet is there no guile in my handes and my praier
had deserued to bee cursed Againe when God intendeth to performe the iudgement whereof mention is made heere hee letteth the children of the wicked too holde on their owne race after the steppes of their fathers By reason whereof they can not but continually increase the mischeef and for so much as they be vtterly voyde of Gods spirite they doe but prouoke his wrath and continue in heaping vp of his vengeance vpon themselues according as God had executed it vppon theyr fathers True it is that the verie cause here of is for that God draweth them not backe by his holie spirit so as they might not follow their fathers And what for that Is he bound or tyed too any man No. So then let vs not thinke this maner of punishing straunge whereof Sophar speaketh heere that is to wit that God should impouerish wicked mennes children and bring them to so lowe an ebbe as they must be fayne too fawne euen vpon the veriest rascals Theyr fathers were passingly proude in so muche as the greatest and honorablest sorte durst not matche with them but stoode in awe of them according as we see that such as haue their hearts so puffed vp with pryde must needs disdeyne men seeing they haue alreadie begonne too despyze god VVe see then an intollerable pryde in them when they can not voutsafe too giue a good looke too such as come to sue too them and too make supplication VVell is it so Their children must bee fayne too sue too the veriest rascals that are I say that this vengeance is performed when God suffereth the children too followe their fathers And it is a thing right necessarie for vs to knowe to the ende we may consider of what sorte the vengeance of God is vpon the wicked seeing it must also extend to their children like as on the other side we perceyue the infinite goodnesse of oure God when it pleaseth him to blisse our children and to make them fele his mercie for our sakes For is not that an excellent recorde of the loue that he beareth vs So on the contrarie part when wee see the fire of his wrath so kindled that it not onely pursueth our selues but also spreadeth further and catcheth hold of our children also is it not inough to make our haires stand vpright vpon our heads Then let vs learne to walk so much the more carefully in the feare of God least we drawe the sayd horrible punishment vpon oure selues and our ofspring And herewithall let vs vnderstand also that our Lord will blisse the ofspring of those that haue feared and honored him that wee maye with the better courage giue ourselues to his seruice whē we see him so liberall that he thinkes it not ynough too make promisse to vs but will haue the same to extend to our children also Behold I say what we haue to marke in this sentence Nowe consequently it is sayde that their handes shall restore their riches And that agreeth with this that Sophar addeth namely hath hee deuowred Hee must spewe it vp againe and God will make him too restore the thing that he hath swallowed vp It is mente heere that the wicked may well rake muche toogither in a short tyme and inriche themselues but they shall neuer the sooner inioy the goodes that they haue gotten And why For eyther their children must bee brought to pouertie or else they themselues must spue them vp againe For God will not tarie so long a time in making them too yeelde vp their account But when they seeme to bee come to the full point of their purpose God must bee fayne to doe a cure vpon them and make them to cast vp their stomackes to rid them quite and cleane of the great store of goods that they had raked togither VVee see verie many examples hereof but yet there are verie fewe that thinke vpon it I say wee see men pilling and scraping on all sides VVell God giueth them the bridle so as they haue the meanes and occasions to inrich themselues they buy both house and landes they turne the pennie and they deale with marchandize and so ye see them as full and as well stuffed as may But haue they once swallowed vp all there will come such a storme that he which was worth a hundred thousand crounes shall find himself so distressed as hee would bee glad to scape safe with his bodie like as a poore man that is in the midds of the Sea would giue all the goodes hee hathe that hee might saue his life Euen so saye I doeth God suffer riches too choke the men that haue raked them togither and to be as it were their hangman or else he shal be bereft of them and impouerished assoone as there commeth any sodeine storme Also we see othersome that waste away by peecemeale Truely men will say see the euill lucke beholde such a one who was verie rich he had sped so well by his owne pollicie as he was come to that ye see and nowe is such a misfortune befalne him or suche a man hath delte amisse with him or he hath made a foolish bargaine or else he ieoparded too much Thus wee looke vpon the meane causes but we ought to go to the principall which thing wee do not and therein we bewraye howe blind we be for that wee consider not that when such manner of men are inriched by crueltie extorciō craft deceit guile and haue raked other mens goodes vnto them without pitying the widowes and fatherlesse that is the verie cause why they be turned out of all their goods So then for want of knowing Gods hande althoughe it shewe it selfe wee turne all vpside downe VVherefore let vs learne to take better heede than we doe And when God giueth vs such examples that is to wit that such as haue bene verie rich are not only abated but also delte withall by God as hee maketh them to cast their gorge so as we see them impouerished before oure faces let vs acknowledge that it is God which layeth his hande vpon them But whereas it is sayde here that their owne bandes shall restore their riches howe commeth it too passe that they which haue so swallowed vp all things doe stoupe so lowe as to restore that which they haue raked togither with their owne handes His meening is not that they do it of their owne accord For the wicked would neuer come to that poynt by their good wills excepte God graunt them a speciall grace too acknowledge Alas I haue doone those men great wrong whome I haue so polled and beguiled and therefore I must bethinke me to restore all to them againe If suche as haue defrauded their neyg-bours can come too this poynt it is a blissing of god But heere Sophar speaketh of those whom God curseth Howe then shall their hands restore the thinges that they haue taken It is for that men knowe not the meanes whereby God maketh them to cast their gorge
for so men are wont to do with wilde beasts Let vs know then that if god deale rigorously with vs it is for that we haue rebelled against him thervpon let vs examine our liues and enquire whether wee haue not offended him And moreouer wheÌ„ such feare coÌ„meth vpoÌ„ vs that we be astonied therwith â–ª bicause we haue not walked quietly in the obedieÌ„ce of our god For vnto theÌ„ that are at peace with him he promiseth that he will keep them although they were beseeged of their enimies and that although they were in the midds of many daÌ„gers yet shal they be alwaies in safetie and sleepe quietly and rest vnder his shadow Therfore if we be astonied with feare let vs vnderstaÌ„d that God punisheth vs bicause we haue not simply walked vnder his obedience To be short euen as peace is a singular gift of God so troubles that come vpon vs are curses sent froÌ„ him I said that peace is a singular gift of God how is that wheÌ„ we shal haue called vpon God with a true assuraÌ„ce that he will heare vs and that he requireth nothing else but that wee should come vnto him it is an inestimable benefite and such a treasure as can neuer be sufficiently valued neither can we obtain the same but by the meanes of faith when we know that God is our father in our sauiour Iesus Christ Now this is not vnderstanded onely of the eternall saluation of our soules but also for that in this world we haue the priuiledge to run vnto God and to coÌ„mend our liues into his hands and to seeke him in all our needes and necessities VVhen we shall haue gotten this peace that wee can stay our selues vpon the prouidence of God and cast all our carcks cares vpon him it is a singular benefite that god hath bestowed vpon vs Contrariwise when we are troubled it is said it is an extreme curse And why Is not the state condition of man most miserable when he is in such feare and astonishmeÌ„t as he seeth nothing but dauÌ„gers on euery side of him and yet caÌ„not come vnto God for to find rest and assurance in him when man is in such feare is he not already as it were in hell Yes surely And therefore let vs assure ourselues that although all things come to passe as we would wish yet if we haue not peace it is nothing Howbeit let vs note also that wee must not seeke our peace in this world as the wicked do â–ª for so loÌ„g as they are not troubled nor molested they perswade maruellous things to themselues they triumph therevpon do all things to spite God withall VVee must not haue a peace that proceedeth of retchlesnesse and blockishnesse And why For they which so triuÌ„ph in this worlde haue neuer any peace but while they forget God â–ª and that is a cursed peace It were better for vs to be in trouble that we might come vnto our God seeke meanes to be reconciled vnto him than to be so past feeling Let vs note then that our peace may not be only while we liue at ease But it must bee grounded in God haue respect vnto him In the meane season let vs knowe that when wee are in trouble it is God that visiteth vs for our sinnes yea and also by this meanes he calleth vs vnto him to the end we should seeke such peace as he hath promised vs froÌ„ him In deede Eliphas sheweth that the troubles whereof hee speaketh and the feare wherwith Iob as he thought was seized were only for that he could not trust in the goodnesse fauour of god And this is a very profitable thing and worthy to be noted For it may happen that euen the faithful shal be in great troubles anguishes as they are not altogither without feeling and yet God ceasseth not to giue them light VVhen they see theÌ„selues in this cace as it were in deepe dungeoÌ„s yet haue they alwaies some light from God they feele his goodnesse and when they haue receiued some comfort he leadeth them stil forth so as they be staied vpon his promise which is infallible To be briefe what assault soeuer they haue they alwaies lift vp their heads looking for their saluation froÌ„ him It is as when a man is ready to be drowned and God reache him his hand Behold he is as though he were restored to life againe looketh vp to Heauen But when wee haue no light and darknesse coÌ„passeth vs on euery side so that we can perceiue no goodnesse from God nor that he is minded to shew vs any fauour then are we in a wofull cace Therefore if wee will be assured in all these spirituall battels which we must abide in this world which are so many feares troubles as God sendeth to trie our coÌ„stancie and stedfastnesse Let vs determine with our selues to set our eyes vpon this light that he sheweth vs that is to say vpon the promises that he maketh vs which are conteyned in his word And if we herken diligently vnto them to stay and repose our selues wholly vpon them Let vs not doubt but he will giue vs such quiet and rest as wee may say Lord I will not be afeard of any euill although I should walke in the shadow of death so that I bee vnder the shadow of thy wings and in thy protection Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes desiring him to giue vs suche knowledge of them as it may not onely cause vs to confesse them but also to hate them and too bee displeased with oure selues for them and too seeke meanes too bee absolued of God from them beseeching him also that he will so guide vs by his holy spirite as we being wholly in his subiection and obedience may seeke nothing else but to yeeld ourselues obedieÌ„t vnto his will. And for as much as he commaundeth vs to liue togither in this world as brethren let vs continue in this brotherly vnitie which he hath consecrated among vs and let euery man imploy himselfe to help his neighbours to the end that wee may vnfeynedly call vpon him as oure father and that hee may acknowledge and auouche vs for his children as he hath giuen vs the testimonie of this adoption in our harts by his holy spirite and by the grace that he hath shewed vs in our sauiour Iesus Christ That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. The .lxxxv. Sermon which is the third vpon the .xxij. Chapter 12 Is not God on high in the heauen and behold the heigth of the starres hovv high they are 13 And yet thou â—aist hovv should God knovv can he iudge through the Cloudes 14 Do not the clouds hide him that he caÌ„ see nothing he vvalketh in the circle of the heauen 15 Hast not thou marked the old
And although that such as do backbite vs haue their mouthes stopped and haue not any reason to conuince vs withall yet they wil not cease to be caried away with such spite as to slaunder vs and to cast foorth wicked words against vs Hereby we be warned that if men bee so maliciouse as to coÌ„demne vs without proof we must not take it to much to hart For it is no noueltie It happened to Iob that excellent seruant of God and at this day we see that the papists thinke ynough to haue decreed that their lewd errors superstitions and false doctrines are good For they steppe to it with a maysterly style that it is ynough for them to haue determined it to be so There is no entring into disputation nor any serching by reason how things go For to their owne seeming they haue all authoritie and therevppon they thunder against vs But in the meane seazoÌ„ we know that truth is on our sides and we are fully resolued of it VVherfore let vs resist such temptations and not be abashed at them seing that at all tymes they that had no reason for themselues haue notwithstaÌ„ding not ceassed to condeÌ„ne the good case boldly and without remorse of coÌ„science Seing theÌ„ that the diuel blindeth theÌ„ so let vs always kepe on ouâ— course sticke stedfastly to the truth that we knowe And for our owne part also let vs take warning to walk more leysurely wheÌ„ we haue ben anywhit to hasty For oftentimes it will fall out that the childreÌ„ of God shal be ouerseene not haue stay ynough of ourselues Therfore let vs not go on still neither let our rashnesse bee matched with wilfulnesse Truely it is a hard thing For he that hath once ouershot himselfe doth commonly become wilfull Howbeit when we haue done amisse we must not coÌ„tinue in euill but rather learne to restreine our selues saying I haue here exceded measure I know well I haue not bridled my self with such modestie as I ought to do VVhat is to be don Oh I must not harden myselfe but seing I haue taken a wrong way I must returne backe againe Ye see then that by the exaÌ„ple of Iobs freends the holy ghost warneth vs first to be wel aduised that we take no quarrel in haÌ„d rashly against God and secoÌ„dly that if we happen to be ouerseene we must not in any wise be wilfull nor proceede in our euil but acknowledge our fault and labour to amend it out of hand As concerning Eliu of whom mencion is made here it is not without cause that the scripture sheweth vs of what stock he came according as he is named the Buzite of the house of Ram. For here wee see first the auÌ„cientnesse that we touched heretofore the â–ª principal point also which God meÌ„t to declare vnto vs is that there hath always remained some good seede of religioÌ„ among those that were wrapped in many fond fancies And that is a very notable point For we knowe that the world did out of hand fall away from God and all men turned aside to corruptioÌ„ and lies I meene euen immediatly after the floud notwithstanding that the vengeaunce of God were so horrible and worthy of remembraunce and that the children of Noe whiche had escaped hauing liued a long time after might tell their children and successors after what maner God had taken vengeaunce of the wickednesse of the world For notwithstanding all this yet they fell all away and forsooke the right religion turning aside vnto lies idolatrie all other disorders Herein we see that men are exceeding frayle and that there is nothing harder than to hold them in the feare of God in good religion True it is that in respecte of euill wee bee but too stedfast wee cannot bee bowed aside and if a man wold go about too amend the euill in vs he knoweth not at whiÌ„ch ende to begin nother can he bring it to passe bycause there is suche a piteouse hardhartednesse in vs But as for goodnesse wee forgoe it byandby there needeth nothing to thrust vs from it VVee haue a faire mirroure hereof shewed vs in this that men went astray and forsooke the pure knowledge of God so soone after the flud notwithstanding that they were told of it And here withall wee see in this example of the persone of Eliu that God hath always left some good seede in the middest of darknesse and that there hath alwayes bin some good and holy doctrine And why To the end the vnbeleeuers shoulde bee left vnexcusable so as they coulde not alledge that ignorance reygned ouer all For wherof came it that God was not serued and woorshipped purely but for that men turned their backes vpon him And they dyd not that through a simplicitie wherevnto they might gyue some colour of honestie but rather of a stubborne wilfulnesse Men are loth to be beguiled yea or to seeme to be beguiled but wheÌ„ it coÌ„meth to the seruing of God they shet their eyes quench all the light that shyned in them and seeke nothing but to giue ouer themselues to all trumperie This is the thing that is shewed vs here But it behoueth vs to way wel what hath bin treated of heeretofore namely that althoughe these men were no Prophets of God yet notwithstandyng the doctrine that proceeded from them had such a maiestie as it might ryght well beseeme the person of Prophets True it is as I haue sayd that they did misapply it But yet notwithstanding there was an excellent spirit in them And in very deede as I haue declared afore the things that haue bin set out by them ought to bee receyued as out of the schole of the holy Ghost And although these personages were so excellent yet were they not taught by the lawe of Moyses but were separated from the Churche of god For if the lawe were published at that time whych thyng is vncerteyne yet were they distant from the countrey of Iury and had not any felowshippe with them that they might bee partakers of the doctrine whiche God had simply appoynted for his people VVe see then that men which had no scripture nor any thing saue the doctrine whiche Noe and his children had sprâ—â— abroade after the fludde are Prophetes of God and haue an excellent spirit And although they dwelt in a straunge countrey yet we see that God had giuen them a knowledge sufficient too edifie all the common people Thus ye see how the world could not bee excused of ignorance For although idolatrie reigned in the time of Thare and Nacor and that they themselues also were idolators as it is sayd in the last chapter of the booke of Iosua and that those whiche came of them folowed theyr steppes yet notwithstanding Elia which was of the house of Ram and the other three were exempted from the common corruptions of that tyme And so wee see that the pure religion was not quite abolished among them but that
and to haue printed therein some knowledge of good and euill but hee hath also giuen vs his worde and will haue it published vnto vs dayly There hee sheweth vs his will familiarly and it is the waye as Moyses protesteth wee can not stray we haue no excuse of ignorāce but behold there is our rest as it is sayde in the Prophete Esay Therfore seeing oure way is layed afore vs and wee knowe whiche way to take if yet notwithstanding euerie man start aside and take leaue to do euill and to wander in his owne affections and lustes are we not much more worthy of blame than those that neuer hearde one woorde of good instruction Then if the Heathen men are here called backsliders bycause they are turned away from God what are we seing that our God commeth so neere vnto vs as to do the dutie of a scholemaster and teacher among vs and to entertain vs in his schoole to the end we shuld learne at his hande in the person of those whome he appoynteth to preach his worde in his name Therefore if wee make no account of the doctrine which is giuen vs must we not be condemned as double renegates or backslyders Yes surely Then let euerie of vs looke neerely to himself and consider of what value and estimation this grace of God is when he hath as it were his owne mouth open to warrant vs the thing that is good and conuenient for our saluation Seeing we haue this although we had it but with a wet finger as they say yet let vs assure our selues that we can not despise such a blessing of God but it muste needes bee a withdrawing of our selues from him Much more seeing we haue his worde dayly preached in Sermons and may also haue lectures besides if all this will not hold vs in awe and make vs to sticke throughly to our God and to indeuer to serue him needes must his hād be vttered much more roughly terrible vpō vs thā vpon those that had but the order of nature to guide them aright Thus much concerning this poynt And it is sayde immediately that they considered not all his wayes VVherin it is signified vnto vs that men are neuer so ignoraunt and vnskilfull but that there is naughtinesse ynoughe in them to make them giltie and to bereue them of all shifts before god Heere as hath bene declared alreadie Eliu speaketh generally of the whole worlde for hee was no Iewe that he might haue had the lawe and haue spoken of his like and yet notwithstanding hee sayth that those too whome God hath giuen no more but their naturall wit as hee had giuen it too all other men considered not his wayes Hee sayeth not that they had doone amisse or erred bycause they could do no better or bycause they had no light of doctrine howbeit that might haue beene sayde but heere the spirite of God ment to vrge men to the ende they should knowe that their condemnation was iust and that they could not alledge it for a cloke that they had done amisse throughe ignoraunce for wante of one to gouerne them whereas they themselues were of a good and vpright mynd For if men had a pure and hartie desire to come vnto God surely he would not faile them on his side And vndoubtedly this promise shal not disappoynt men knocke and the gate shall bee opened vnto you seeke and you shall finde Then if wee see that men doe so raunge ouer the feeldes and as it were run astray let vs mark that they haue not a pure and rightmeening mynde to goe vnto god True it is that they maye well haue some shew of deuotion as we see among the papists where many seeme to bee the best mynded in the world and to all likelyhoode vtterly rauished with deuotion to Godward But if a man loke narrowly vpon their doings he shall finde that all is but hypocrisie and that God doth not giue them the bridle after that sort without iust cause Ye see then that the thing which we haue to marke in this texte is that althoughe the wretched Paynimes dwell in darknesse and may be likened to blind men which grope and se not the way and haue nothing but grosse ignorāce in them yet notwithstanding they can not be excused of maliciousnesse and stubbornesse and of wilfull turning away from good vnto euill euen of set purpose For it is written that they considered not the ways of God. These thinges are not wyted vpon the brute beastes nor vpon the stones whiche haue no vnderstanding and therefore it must bee concluded that they whiche are most rude and barbarouse euen they I say haue refuzed to go right and that if they had had a good desire they had not bene lefte destitute of Gods grace Yet is it not therefore to be sayd that we are able to do well and that there is such an abilitie in vs that wee bee able to seeke God wee intreate not of that matter and when the Papists make such conclusions they shewe themselues to be starke beastes For when it is said that men sin not by ignorance but through a certain wilfulnesse the Papists conclude that seing it is so it foloweth that we haue sufficient reason to gouerne our selues well and that wee bee cleeresighted and to bee short that we haue a freedome to do good or euill But it is too great a beastlynesse too reason after that manner And why For they be not things vnable to be matched togither that men shoulde haue their eyes as it were piked out so as they should not bee able to see or discerne any thing and yet therewithall also be altogither wicked And therefore they are neuerthelesse conuicted not too haue considered Gods wayes nor to haue bene led in the right way for that they were caryed away by pride Ye see then in what wise we ought to match the one with the other namely that by reason of sinne we be al of vs bereft of reason and vnderstanding See how the heritage which we haue of our father Adam is that our myndes are combered and confounded so as we can not discern the thing that is for oure welfare but drawe cleane from it according as it is sayd that euen our light is turned into darkenesse vntill God inlighten vs by his holie spirite and yet neuerthelesse that oure ignoraunce is not suche but that wee bee corrupted in oure affections and wype out the goodnesse whiche God might put intoo vs and bycause our nature is froward therfore we be enemies vnto God and all oure thoughtes and imaginations are enmities too his rightuousnesse according as Sainct Paule speaketh in the eyght to the Romaines Then are wee ignorant and yet in the meane whyle ceasse not to be frowarde VVee knowe not which way to go and yet therewithall we goe astray wilfully And why For we mynde not to come vnto God no wee must be fayne too bee inforced thyther or else he
that happeneth cheefly in the deserte Countries and in the hote Landes where there is greate store of wylde beastes And when it commeth so to passe God warneth vs thereby that the same mischeefe should be vniuersall if he prouided not otherwise for it For when we see that wilde beasts deuour men after that sorte therein wee haue fayre lookingglasses VVhereof is it long that they followe not on forewarde and that they raunge not out vnto mens houses and consume not all Muste not the setting of that stop in their way needes be of Gods hand It is not mans pollicie that preuenteth it So then let vs magnify our God for vouchsafing to feede the wilde beastes in such wise as we liue in the worlde and inioy the benefits that he hath bestowed vpon vs and furthermore vpon the reading of this text let vs remember also how it is sayd in the foure and thirtith Psalme that althoughe the Lyons bee so strong and seeke their praye with such violence yet they suffer hunger and although it passe mannes power to satisfie them and that they suffer hunger yet will God alwayes nourish those that are his And this comparison is well worthie to bee marked For if God feede the Lyons whiche are wilde and terrible beastes yea and irkesome to our nature how shall he not feede men which are created after his owne image and whom he termeth his children Specially ought they to doubt that he will nourish them whē they call vpon him as their father in true fayth and when his holie spirite reigneth in their hearts Thinke we then that God will forsake vs if wee flee vnto him for refuge seing he feedeth the wilde beasts and giueth foode to the Rauens as shall be sayde anon So then we see that this serueth vs to double vse The one is that we must hold of Gods wonderful goodnesse in that he prouideth food for the Lions and al other beasts so as we be preserued in the midst of thē and the other is that if God feede the Lions and wilde beastes it is much more likely that he will be carefull to feed vs bicause we be his children and that seing he cōmaundeth vs to come vnto him and to seke him he wil deal vs our ordinarie bread and feed vs bicause we haue not any thing but that which hee giueth vs This in effect is the thing that we haue to marke vpon this texte Now it is sayd immediatly after of the Rauens That God feedeth them both them and their yong ones when they cry vnto him True it is that the litle birds haue not vnderstanding to cry vnto God nother haue they speach to speake with and much lesse are they led in that cace by true faith but yet notwithstanding for as much as they lacke foode and haue no means to susteine themselues in this world therfore it is sayd that they crie vnto God according as it is sayd in the Psalme where the selfe same maner of speach is vsed And this saying ought too bee weyed well for it is a great confirmation of the things that haue bin sayd that is to wit that if God feede the wylde beasts which houle and crie and bray without knowing that there is a maker which should nourish them what ought they to do which are sure that God who hath set them in the worlde reserueth to him selfe the office of maynteyning them and of giuing them what so euer they haue need of Thinke we that he will fayle them Agayne let vs first of all marke what is ment by this worde Crie The Rauens birdes do crie vnto God. VVhy so Not for that they crie in fayth or vnderstanding not for that they praye as men are taught to do but for that they crie for want of means to helpe thēselues Behold then the Rauens birds are a hungred their dāmes flie abroad to seeke their pray and sometimes they finde none In the meane whyle their yong ones are halfe starued and no bodie prouideth for them Nowe is God fayne to put to his helping hande whether it bee by giuing them wormes to iobbe at or by some other secret meanes Thus yee see how the yong Rauens do crie vnto god The like may be sayde of all other beastes namely that when they bee helplesse they resort vnto God not that they do it of any vnderstāding but the cace is such as they may well wander in the world be still destitute of al succour so as there is no shift but that God must reach out his hande and of his goodnesse giue them the thing they haue neede of But now let vs returne to the foresaid comparison betweene ourselues and the brute beasts For seeing it is sayde that God sheweth himselfe bountifull when the beastes are destitute of naturall meanes to help themselues and that it is all one as if they repayred vnto him what ought we to do For although we haue abundance euen till we be readie to perbrake our goods vp againe yet must wee alwayes vnderstand that the things which we haue are giuen vs of Gods owne hande and if we happen to suffer penurie and want we be so much the more prouoked to repaire vnto him Therfore men must not shrinke backe nor chafe vpō the bridle when they find themselues destitute of help VVhat must they do then Let them thinke thus with themselues behold God calleth vs to him And in good soth he declareth and protesteth that his mind is after a sort to prouoke the beasts to repayre vnto him and therein also to shew himselfe to be the soueraine gouerner for otherwise he shuld leaue nothing in the world but all should lie wast howe much more then ought I to repayre vnto him Now then let vs marke well that whensoeuer we want prouision so as we wote not where to become or which way to turne vs it is asmuch as if God tolde vs that it is his charge to giue vs whatsoeuer is meete for vs that by the same means he will haue our whole trust settled in him And when wee haue such beleef and inward feeling prayer and supplication must be matched with it out of hand For whosoeuer braggeth that he wayteth for his sustenance and foode at Gods hand and yet in the meane while vouchsafeth not to call vpon him for it doth he not shew that there is nothing els but hypocrisie leasing in him Therfore fayth must stirre vs vp driue vs to cal vpō God to the end we may confesse him to be our fosterfather and receyue our foode as it were at his hand and vpon the receyte thereof acknowlege our selues to be nurrished by his mere goodnesse Thus yee see after what maner wee ought too put this text in vre Furthermore it behoueth vs to come yet to a hygher comparison which is that sith we vnderstand that God feedeth our bodyes after that sorte it is muche more reason that wee shoulde also seeke the
of vs and vouchsafe too enlighten vs by his spirit in the vnderstanding of his vvooâ—â— and graunt vs the grace to receiue the same in true feare and humilitie so as vve may be taught th 〈…〉 y to put our trust in him too serue and honor him by glorifyng his holy name in all our life an 〈…〉 yeeld him the loue and obedience vvhich faithfull seruants ovve to their maisters and children 〈…〉 their fathers seing it hath pleased him to cal vs too the number of his seruants and children And 〈…〉 vs pray vnto him as our good mayster hath taught vs to pray saying Our father The Prayer that Maister John Caluin ordinarily made at the ending of this Sermons LEt vs fall dovvne before the face of our good God c. Here he addeth as the matter treated of 〈…〉 sermoÌ„ giueth him occasion to require at Gods hand and bycause the same chaungeth almost in euerie SermoÌ„ it cannot here be specified That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the mis 〈…〉 le bondage of error and darknesse too the right vvay of saluation for the doing vvherof it may please him to raise vp true and faithfull ministers of his vvord that seeke not their ovvne profit and vainglorie but onely the aduancement of his holy name and the vvelfare of his flocke and câ—â—â—rarivvise rooâ—â— out al sects errors and heresies vvhich are seedes of trouble and diuisioÌ„ among his 〈…〉 to the 〈…〉 vve may liue in good brotherly concord all togither and that it may please him to guide vvith his hâ—ly spirit all kings princes and magistrates that haue the rule of svvord to the end that thei◠〈…〉 ning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but iâ— iustice and vprigthnesse and that vve also liuing vnder them may yeeld them their due honor aâ— obedience that by the meane of good peace and quietnesse vve may serue god in all holinesse and hoâ—estie that it may please him to comfort all afflicted persoÌ„s vvhom he visiteth after diuers maÌ„ners vvith crosses and tribulations all people vvhome he afflicteth vvith plague vvarre or faminâ— or other his rods and all persons that are smitten vvith pouertie imprisoment sicknesse banishment or other calamitie of body or vexation of mind giuing them all good patience till he send them full discharge of their miseries and specially that it may please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babylon vnder the tyranie of Antichrist cheefly vvhich suffer persecution for the vvitnessing of his truth strengthening them vvith true constancie and comforting them and not suffring the vvicked and rauening vvolues too execute their rage against them but giuing them such a true stedfastnesse as his holy name mayebe glorified by them both in life and death and finally that it may please him to strengthen all Churches that are novvadayes in daunger and assaulted for the quarell of his holy name and ouerthrovv and destroy all the deuises practises and attemptes of all his aduersaries too the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ be increased and aduaunced more and more Let vs pray him for al the sayde thinges in such vvise as our good master and Lorde Iesus Christe hath taught vs to pray saying Our father c. ALso let vs pray our good God to giue vs true continuance in his holy faith and to increase it froÌ„ day to day vvhereof vve vvill make confession saying I beleeue in God the father c. The blissing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felovvship of the holy Ghost dvvell vvith vs for euer Amen IMPRINTED AT LONDON BY Henrie Binneman for Lucas Harison and George Bishop Anno. 1574.
39. GOD killeth and maketh a liue woundeth and maketh whole and there is none that can deliuer out of his hand 323. b 8. Iosua 10. 12 THe sunne did stay and the moon til the people were reuenged on their enemies 775. b 48 24. 2. Terah and Nachor the graundefathers of Elium did serue straunge gods 612. a 38. 624. b 13. 1. Samuell 2. 6. THe Lorde is he that kylleth and maketh aliue bringeth downe to the graue and rayseth vp 474. a 6. 12. The sonnes of Elivvere vvicked men and knew not the Lorde 153. a 18. 25. The sonnes of Eli obeyed not the voice of their father 10. b 35. 8. 18. The vnbeleeuing shall cry shall not be heard 562. b 60 10. 10. 11. The spirit of God came into the Prophets and prophesied among them 624. b 20. 13. 14. God hath founde Dauid a man after his owne hart 371. a 31. 15. 22. Obedience is better then sacrifice 458. b 30. 16. 11. Samuell saide vnto Ishai are these all the children And hee sayde there remaineth yet a litle one behinde that keepeth the sheep and Samuell said we will not sit dovvne till he be come hither 554. b 49. 17. 34. The seruant of Saule was keeper of his fathers sheep 154. b 49 2. Samuell 7. 14. IF Salomon sinne I will chasten him with the rodde of men and with the plagues of the children of men 107. a 3. 12. 12. I will giue thy wiues to thy neyghbor and he shall lye wyth them For thou didst it secretly but I will doo this thing before all Israell 37. b 19. 12. Thou hast done it in secrete Dauid but I the Lorde will doe this thing in the presence of all Israell and in the presence of the sunne 37. b 19. 15. 26. Let God doe wyth me as seemeth good in his eyes 724. b 3. 16. 5. Simei went forth and cursed Dauid 554. b 30. 7. Simei cursed Dauid saying come forth come forth thou murtherer and wicked man. 554. b 33. 10. VVhat know we if God haue commanded him to sall thus vpon mee 353. b 40. 11. Dauid sayd to Abisai and to all his seruantes beholde my sonne which came out of mine own bowels seeketh my soule how muche more now the son of Gemini suffer him to curse for the Lorde hath bidden him 724. b 3. 22. Absolon went into his fathers concubines in the fight of all Israell 580. a 32. 17. 14. The Lorde had determined to destroie the good councell of Achitophell that the Lorde might bring cuill vpon Absolon 22. 42. The wicked shall crie and none shal saue them 562. b 60. 1. Kinegs 8. 10. 11. 12. VVHen the priestes were come out of the sanctuarie the cloud filled the house of the lord So that the priests could not stand to minister because of the cloude Then spake Solomon the Lord saide that he would dvvell in the cloude 753. b 49. 27. The heauens are not able to containe God. 935. b 40. 21. 10. Thou hast blasphemed god and the king Naboth 14. b 54. 13. Naboth hath blasphemed god and the king 14. b 54. 22. 19. I saw the Lord sit on his throne and all the hoste of heauen stode about him on his right hande on his left hand 23. b 4. 20 The Lord sayd who shal persvvade A hab that he may goe fall at Ramoth Gilead 23. b 42. 2. Kinges 19. 35. THe angel of the lord went out and smote in the camp of Ashur an hundreth fourescore and fiue thousand 16. a 51. 20. 13. Hezekiah heard the Ambassadours of the king â–ª of Babylon and shewed them all his treasure-house to wit the siluer and the gold and the spices and the precious oint meÌ„ts al the house of his armour and all that was founde in his treasures there was nothinge in his house and in all his realme that hee shewed them not 30. a 44. 1. Cronicles 21. 1. SAtan stoode vp agaynst Israell prouoked Dauid to number the people 24. b 58. 2. Cronicles 32. 31. BEcause of the Ambassadours of the Princes of Babel â–ª which were sent vnto Ezechias to enquire of the woÌ„der that was done in the land God left him to try him and to know all that was in his hart 30. a 44. Iob. 1. 8. THe Lorde sayde vnto Satan hastthou not considered my seruauÌ„t Iob how none is like him in the earth an vpright maÌ„ and iust searing God and eschuing euill 700. b 24. 21. 4. God hath giuen God hath taken God be blissed 362. a 45. 454. b 4. 533. a 48. 672. a 7. 5. 13. God taketh the wise in their craftinesse 522. a 3. 695. b 28. 6. 4. Iob sayd the arrows of God are in me 361. b 23. 7. 15. Therefore my soule choseth rather to be strangled and to dye thaÌ„ to be in my bones 154 a 1. 20. Now shal I sleepe in the dust and if thou seekest me in the morning I shall not be found 141. a 21. 9. 3. If man wold dispute against god he could not answere one thing of a thousand 155. b 48. 13. 15 Though he sley me yet wil I trust in him 162. b 34. 24. VVherefore hydest thou thy face 648. a 2. 14. 2. Man shooteth foorth as a flower is cut downe he vanisheth as a shadow 441. b 24. 15. 16. Howe much more is man abominable and filthy which drinketh iniquitie like water 189. a 42. 15 Behold God found no stedfastnesse in his Saincts yea the heauens are not cleare in his sight 189. a 42. 29. 13. I comforted the widowes hart 187. a 38. 31. 18. From my mothers womb I haue guided the widow 725. a 23. Psalmes 1. 1. BLissed is the man that hath not walked in the counsell of the wicked 380. b 46. 2. I â—issed is the man which meditateth continually in the Law of God. 576. a 21. 3. The man that meditateth day and night in the Law of God shall be like a tree planted by the ryuers of waters which bringeth forth c. 158. b 8. 315. a 1. 350. a 18. 2. 1. VVhy do the heathen rage and the people murmure in vayne VVhy do the Kings and Princes coÌ„sult a gainst God the Lord willaugh and mocke them 701. a 24. 4. He that dwelleth in the heauens will laugh the Lord will mock them 427. b 19. 436. a 5. 3. 4. I did crie vnto the Lord and he hath answered me 696. a 53. 6. I layd me downe and slept rose againe for the Lord sustayned me 561. a 13. 8 Aryse Lorde my God saue me thou hast stricken myne enemies vpon the checke bone thou hast brokeÌ„ the teeth of the wicked 656. b 4. 4. 4. The Lorde will heare me when I call vpon him 357. a 61. 7. 8. Many say who will shevv vs any good but Lord lift vp the light of thy countenance vpon vs Thou hast giuen me more ioy of hart then they haue had when their wheat their wine did abound 651. a 14.
worse deceiuing and being deceiued 132. b 4. 16. Euery scripture is giuen by the inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnesse 70. a 43 251. a 11. 526. b 2. Hebrues 1. 3. THe Sonne is the brightnesse of the glory and the ingraued forme of the person of the Father 17. a 24. 710. a 24. 14. Are they not all ministring spirites sent foorth to minister 17. a 46. 486. b 42. 2. 14. That hee might destroye through death him that had povver of death that is the deuill 25. a 30. 16. Iesus Christ tooke not the Angels but he tooke the seede of Abraham 17. b 5. 18. Christ suffered in being tempted 577 b 43. 4. 12. The woorde of God is a two edged svvoorde and entereth through euen vnto the deuiding a sunder of the soule and of the spirit and of the ioynts and of the marow c. 410. b 19. 437. a 55. 446. b 4. 474 a 4. 539. b 42. 13. All thinges are naked and open vnto his eyes with vvhom wee haue to doe 149. a 6. 15. VVee haue not an hye priest which can not bee touched with the feeling of our infirmities but was in all things tempted in like sort yet vvithout sinne 146. b 7. 577. b 43. 816. b 20. 5. 4. Aaron ought to offer for sinnes 816. b 1. 6. Thou art a priest for euer after the order of Melchizedech 816. b 29. 6. 10. God is not vnrighteous that he should forget your woorke and labour of loue vvhich ye shevved toward his name in that ye ministred to the sainctes and yet minister 71. b 46. 700. a 20. 12. Through faith and patience we inherite the promises 564. a 48. 19. 20. VVee holde hope as an Ancker of the soule both sure and stedfast and it entereth into that which is within the varle whether the fore runner is for vs entered in euen Iesus that is made an hie priest for euer after the order of Melchizedech 233. a 20. 817. b 52. 8. 5. The giftes of the law serue vnto the paterne and shadovve of heauenly thinges 13 b 28. 10. 11. 12. Sacrificators coulde not take avvay sinnes by their sacrifices but Iesus Christ after hauinge offered one sacrifice for sinnes sitteth for euer at the right hand of God. 817. b 52. 9. 24. Christ is not entred into holy places made with hands vvhich are similitudes of the true sanctuary but is entred into very heauen to appeare now in the sight of God for vs 817. b 52. 10. 20 Christ through the vayle that is his fleshe hath prepared the way by the which we haue boldnes to enter into the holy place 227. b 25 31. It is a fearfull thing to fal in to the hands of the liuing God. 309. a 44. 590. a 5. 643. a 24. 35. Your confidence shall haue great recompence of rewarde 564. a 48. 11. 1. Fayth is the euidence of things vvhich are not seene 421. b 26 4. By fayth Abell offered vntoo God a more excellent sacrifice then Caine. 12. a 33 6. VVithout fayth it is vnpossible to please God c. And that he is a rewarder of them that seeke him 72. b 29. 7. Noe through the Arke condemned the worlde 3. a 50. 9. Abraham aboade in the land of promise as in a straunge countrie 407. b 29. 17. By fayth Abraham offered vplâ—aac 12. b 12. 12. 5. 6. Dispise not the chastening of the lord neyther saint when thou art rebuked of him for vvhom he loueth he chasteneth and scourgeth euery sonne that hee receyueth 155. a 10. 771. a 60. 11. No chastising for the present seemeth to be ioyous but grieuous but afterwarde it bringeth the quiet fruit of righteousnes 105. b 15. 12. Lift vp your handes vvhich hand dovvne and your vveake knees 70. b 40. 486. a 52. 659. a 32. 767. a 61. 14. Follow peace vvith all men and holinesse without the vvhich no man shall see the Lord. 603. b 41. 18. 19. Ye are notcoÌ„e vnto the mouÌ„tain that might be touched nor burningfire nor to blackenes darknesse and tempest and sounde of a trumpet and the voyce of vvoordes which they that hearde it excused themselues that the worde should be spoken to them no more 79. b 12. 19. Ye are not com to the sounde of a trumpet â–ª and the voice of words which they that hard it excused theÌ„selues that the woord should not be spoken to them any more 754. a 4. 29. God is a consuming fire 395. a 30. 643. a 28. Iames. 1 4. PAtience must haue a perfect vvorke that wee may be perfect and whole 814. a 26. 5. If any lacke wisedome let him aske it of God. 343. b 3. 692. b 21. 6. 7. He that asketh in fayth receiueth that vvhich he asketh but he that doubteth is like a waue of the sea toste of the winde 449. a 44. 651. b 26. 9. Let the brother of low degree reioyce that he is exalted 677. a 12. 10 The rich shall vanish away as the flower of the grasse 441. b 24. 11. The heat of the sunne withereth all 441. b 29. 14. 15. Euery one is tempted when hee is dravvne away by his ovvne concupiscence then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death 569. a 55. 21. Receiue vvith meeknesse the vvoorde that is graffed in you 659. b 59. 1. 8. Thou shalt loue thy neighbour as thy selfe 319. b 42. 10. VVhosoeuer shall keepe the whole lawe and yet fayleth in one point he is guiltie of all 186 b 50. 574. a 47. 575. b 23. 13. There shall bee iudgement mercilesse to him that sheweth no mercy 75. a 16. 76. a 59. 328. b 13. 431. b 57. 585. b 48. 16. If any man say to the poore depart in peace warme your selues and fill your bellies notvvithstanding ye geue them not those things that are needfull to the bodie vvhat helpeth it 585. a 61. 3. 1. Be not many maisters 541. a 4. 2. If any man sinne not in word he is a perfect man and able to bridle all the bodie 47. b 29. 251. b 18. 4. 6. God resisteth the proude 246. b 42. 13. To day and tomorrovv vvee will goe into such a citye and continue there a yeare and buye and sell and get gaine 66. a 16. 5. 4. The hire of the labourers whiche haue reaped your fieldes which is of you kept back by fraud crieth the cries of theÌ„ vvhich haue reaped are entered into the eares of the Lord of hostes 610. b 4. 11. VVee counte them blessed which haue endured you haue hard of the pacience of IOB and haue knowen what end the Lorde made 729. a 47. 1. a 37. 359. b 25. 818. b 39. 13. If any amoÌ„g you be afflicted let him pray 63. a 48. 376. b 14. 20. VVhosoeuer shall conuert a sinner shall saue a soule 648. a 61. 1. Peter 1. 2. VVE are elected according to the
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
Diuels of hell which are enimies and rebels to him to the vttermost of their power which laboure to subuert his Maiestie and practize to confound all things so as they be forced spite of their teeth to bee subiect vnto God and to yeelde him account of all their doings and can not doe any thing without his permission and leaue Thus ye see in what wise Satan appeared among the Angels But yet by the way the maner of their dealing is diuers For when the Angels guyde vs and do the thing that God hath commaunded they haue the nature to apply themselues vnto him and haue none other inclination but to obey him he on the otherside dwelleth and reigneth in them by his holy spirit Lo here the cause why we say Thy will be done on earth as it is in Heauen Bycause wee see so muche counterfayting and so many horrible rebellions against God here belowe wee desire him to settle his kingdome peaceably heere as it is aloft where his Angels be wholly obedient vnto him But the Diuelles obey him as inforced that is to say not of their own goodwill but bicause God cōpelleth thē They would with all their hart resist his power and oppresse him if they could but they be fayne to followe him in all pointes whether so euer he listeth to leade thē And herby we see why the Angels are in this place expresly termed childrē of God and the Diuel by his propre title of Aduersarie for so doth the word Satan signifie in Hebrew True it is that mē are oftētimes called the Children of God bicause hee hath printed his image in them specially in the faithfull for asmuch as they be reformed to the likenesse of our Lord Iesus Christ who is the liuely image of God his father also for that they haue receyued the spirit of adoptiō which is a warrāt vnto thē that God beareth a fatherly loue towards them Rightly therfore may we be called the childrē of god So may also Princes and Magistrates For they haue the same honourable title which is giuē vnto thē bycause God hath aduaūced them set them in that hie estate to the intent to be knowen in the person of them VVe see thē how the name of Gods Children may well be applyed to mē But the Angels are so called in the Scripture bycause they drawe vnto God are as it were bearnes of his brightnesse And therefore in asmuche as God calleth them Principalities Vertues and Highnesses it is good reason that wee also shoulde acknowledge them to be as it were the sonnes of God for asmuch as we may not separate the vertue that is in thē frō the vertue of God bicause they be as streames that gushe out of that fountaine spring and we must alwaies repaire thither Let vs know thē that this honour of being taken reputed for the children of God belōgeth to the Angels bycause his glorie vttereth and sheweth it selfe in them And therefore so much the more are we beholden to the infinite goodnesse of our God who hath appoynted them to be our seruāts by meanes of our Lord Iesus Christ For in asmuche as our Lorde Iesus Christe who is the onely Sonne of God his father yea euen his naturall sonne for the belonging of his honour vnto him is not befalne vnto him through grace but he is his naturall sonne for the same cause his onely sonne also In asmuche then I say as our Lorde Iesus Christ hath not bene spared for our redemption and saluation the Angels also who are the children of God are by his meane appoynted to serue vs as the Apostle sheweth in the Epistle to the Hebrewes and also as it is shewed by Iacobs ladder where it is sayd that the Angels came downe frō heauen to the earth and Iesus Christ affirmeth the same thing to be accomplished in his kingdome you shall see the Angels sayeth he come downe from heauen vnto men So then seeing we perceyue that God hath ordeyned his Angels to serue for our welfare so much the more are wee bound to his mercie Moreouer he hath done vs so greate honour that his Sōne to redeeme vs hath not taken vpō him the nature of the Angels but as the Apostle sayeth hath clothed himselfe with our nature and our substance VVhen we see that the Sōne of God is come so neere vnto vs as to vouchsaue to be parttaker of mans nature wee may perceyue that his so doing is the verie welsping from whence proceedeth the other grace that the Angels trauell watch in our behalfe also that it is their peculiar charge vocatiō to procure our welfare According herevnto the holy Ghost sholeth them out from them that be with Satan and sheweth that they be willingly the seruāts of god In what wise Euen as his children VVhē a childe obeyeth his father he doeth it not against his will but he doeth it bicause he is inclined the revnto bicause his owne nature teacheth him so to do bicause he hath a certaine louingnesse which induceth him to discharge himselfe of his duetie and euen so do the Angels On the otherside Satan is an aduersarie For albeit that he appeareth before God was fayne to render his account yet was it not for that he yeelded of his owne accorde nor for that hee was willing to be subiect vnto God but rather he rowzed himselfe against him and was inflamed with so excessiue rage that he woulde haue ouerthrowen Gods power if it had bene possible for him So then he hild still his natural corruption that is to wit of being alwaies an enemie yet was he cōstreined to come do homage to him that hath the soueraine dominion ouer all creatures For Satan also is subiect vnto God and therfore it may not be surmyzed that Satan hath any authoritie other than is giuen him by god And good reason it is that all shoulde be subiect to him sith that al things proceede frō him The Diuels were created by God as well as the Angels howbeit not suche as they now be VVe must alwayes hold this for a certaintie that the naughtinesse which is in the Diuels proceedeth of thēselues that when they became to be Apostataes to separate themselues from the fountaine of rightuousnesse they forsooke God and turned themselues away frō him Lo how they were peruerted and became altogither euill Likewise wheras sinne is in mās nature it is not of Gods putting in by creation but by reason that Satā did spreade his naughtinesse further abrode at such time as mā was beguiled by his wylinesse to disappoint the benefit of god Thus ye see how the Diuels became accursed of thēselues and that their being cruell full of rebellion full of lying full of wickednesse came altogither of their turning away frō their Creator as the Scripture teacheth vs Yet for all that they cease not to be alwayes vnder the hād of god And therfore
will cut asunder the coardes of them that torment vs so and that they shal haue no more abilitie to anoy vs hereafter Marke this for a speciall poynt And furthermore when we see that suche as scorne God too the full and are gyuen ouer to all lewdnesse are not restreyned of their full scope but take the benefite of the tyme so as Ladie Fortune as they terme it seemeth to laugh vpon them Let vs not ceasse to cursse them that is to say let vs paciently wayt what the ende of them shall be and assure our seluer that all their prosperitie shall turne too their confusion to the intent that wee shoulde not enuie them for it And finally let vs learne too apply all this to our vse as I haue sayde Therefore if God suffer vs to indure muche in this worlde too humble vs withall so as one of vs is smitten with sicknesse an other with pouertie and euery man beareth his owne crosse let vs not thinke for all this that God hath forgotten vs or that our state is the woorse And why so For like as we cursse the wicked in their prosperitie and know it is nothing else but a dream which glydeth awaye by and by so also on the contrarie part when it shall seeme that God hathe shaken vs off when the worlde iudgeth the same of vs and when oure own flesh and our owne nature prouoke vs to such temptations Let vs assure our selues that God will turne all to our welfare and that his afflicting of vs is bycause wee haue neede to bee wounde out of this intangling worlde here and that in so doing hee doth the duetie of a Physition towardes vs intending to purge vs from all oure naughtie corruptions and from all the outrageous lustes of our fleshe which make vs too kicke agaynst our master like Horses that are ouerpampered God then foreseeth all this Also let vs holde it for certaine and sure that wee bee blissed when the worlde seeth nothing but curssednesse in vs and that euen when according too the fleshe wee can perceyue nothing but vnhappinesse euen then we see by fayth that we cannot light otherwise than vpon our feete bicause God loueth vs and sheweth himselfe to be our father VVee see in effect what wee haue to beare in minde But let vs be well aduised that we cast not forth such sentence of cursing but against fooles As for vs we cannot iudge who be fooles except we haue Gods spirite to guide vs with such discretion as wee may not iudge at all aduenture I haue tolde you alreadie who be the fooles that Eliphas speaketh of that is to wit those whom men would take to be the wysest and which glorie of the finenesse and suttlenesse of their wittes Yea but for so much as they feare not the liuing God and are so caried away as they looke not euen to themselues we see the reason why there is nothing but follye in them VVill yee iudge of such men First of all let vs haue an eye vntoo God and secondly let euery of vs enter in too himselfe and examine himselfe well For that is the true wisedome and therein it consisteth I say wee must first and formost haue an eye vnto God that is too wit too submit our selues wholly vnto him to serue him in true humilitie to frame our selues vnto his worde to put our whole trust in his grace to call vpon him and to flee too him for refuge Thus we see at what point we must begin if we minde to haue a true rule of wisedome And afterwarde let vs enter into our owne selues too vnderstande our owne vices and wantes that we may mislyke our selues for them and sigh when we see that we keepe not our way forth on to Godwarde as wee ought to do VVhen we haue done so we may haue a good discretion to iudge of fooles For although the worlde clappe their handes at the wicked yet let not vs ceasse too set light by them yea and to hate them and to abhorre them as it is sayde in the fiftenth Psalme For we must haue none in estimation but such as walke in the feare of god Behold who ought to be honourable and honoured among vs For as for all these despisers of God which delight in naughtinesse we must esteeme them but as dirt and myre wee must account their doings but as filth so as we cannot abide the stinche of it For they liue not but to the dishonour of God and when men make reuerence to them or sooth them vp we must abhorre them as dogges and as filthinesse that doth but infect the whole worlde Thus we see howe wee ought to proceede that wee may iudge accordingly with god And therewithall let vs also practise the thing that is set downe here when Eliphas sayth that hee out of hande demed them accursed whome the worlde thought to haue attayned too the full measure of all felicitie VVherby it is ment that we must not change our opinion according to the alterations that wee see in the worlde when we perceyue the wicked to be exalted so as it seemeth to vs that all will come to naught or rather that God executeth not his office any more and that it is al one to do good or euill and that it is to no purpose to do well Therefore let vs not be so swift and hastie too iudge according to the successe of things but let vs consider that be the worlde neuer so troublesome wee must alwayes conclude that whatsoeuer God hath once declared vnto vs shall be fulfilled To be short there is no reason why we should measure Gods iudgementes after our owne fansie But let vs hearken to that which he sayth vnto vs and although that at the first dashe we perceyue not the effect and accomplishment of that which is conteyned in the holy Scripture yet let fayth worke in that behalfe and holde vs backe and let not our wittes roaue here and there but let vs say Seeing it is so that thys man is a despizer of God and leadeth a loose life it can not be but he must come too an euill ende And why so Not for that we know it alreadie nor for that the mishap sheweth it selfe bicause God hath sayde it â–ª and that must suffize vs Moreouer let vs learne to say it as it is conteyned here For Eliphas meeneth not that he hard other men report beholde such a man shall bee curssed or hee shall be vnhappie but he sayth he trusted in God that it should be so And although he saw things confused in the worlde yet notwithstanding he was fully persuaded that none were blissed but the children of God and such as honoured him and leaned altogither too his goodnesse yea and that although they were persecuted and mocked and reiected and made a laughingstocke so as it shoulde seeme they were starke doltes bycause they had not the iolitie of this worlde yet for all that
But it is not for nought that our Lord promiseth his faythfull ones the spirite of discretion It is to the intent they should not bee led heere and there too daunce at euery mannes pype nor bee led about lyke poareblind men VVhat is too be done then VVee must be taught and wee must haue the knowledge and certayntie of Gods truthe too followe and obey the same and when any man shall haue shewed vs our faultes wee must take warning aryght thereby too followe the good and eschue the euill Thus ye see what is ment by thys woorde Teach which is placed heere And it is a very profitable warning For there are many folke whiche thynke it ynough to receyue whatsoeuer is sayde to them Yea euen without any warrant that it is so or without hauing any firmenesse in the same But if wee will haue a true fayth Gods truthe must be sealed in our harts by the holie Ghoste so as wee may be fully resolued of it according as sainct Iohn sayeth that wee knowe ourselues too be the children of god He sayeth not that wee suppose or weene it nor that we haue conceyued a confuzed and intangled opinion but hee speaketh of a knowledge True it is that this wisedome commeth not of our fleshly reason nother can oure owne witte and vnderstanding bring vs to it for Gods learning surmounteth all capacitie of man Yet neuerthelesse it behoueth vs to consider what truth is and too bee throughly resolued of it and not too receiue whatsoeuer men tell vs at auenture and vnder the shadowe of simplicitie without knowing why or how But wee must diligently inquire of the thing that is told vs and when we vnderstande a doctrine to be good we must determine fully with our selues too hold vs to it For thencefoorth there is no more replying it is hygh treason when we will open our mouth agaynst god Thus yee see what wee haue too marke heere So then such as are ryghtly taught concerning God may well bee angrie with those that woulde disguyze Gods trueth with their leasings lyke as in these dayes it is very requisite for vs to be armed with the example of Iob that we may beate backe all the wicked slaunders wherewith the enemies of God and of his woorde labour to ouerthrowe and turne away our fayth Ye see how the Papists doo vs greate wrongs insomuch as it shoulde seeme wee are not woorthy that the grounde shoulde beare vs But in the meane while there is no talke of shewing why It is ynough for theÌ„ that they haue filled the eares of the ignorant sort afore hand bearing them in hande that we speake againste the holye Churche bycause wee will not be subiect to all the traditioÌ„s which they haue made Yea but it is sayd that Gods woorde is it that must be receyued and therefore that whosoeuer speaketh must not aduaunce himselfe too bring fancies but must speake in such wyse as men may knowe that the thing whiche hee vttereth is godly and of god Then must God be exalted among vs Also when the Papistes prye out and cast vp their skum it behoueth vs to bee alwayes readye too bee taught Yea howbeit so as it be the doctrine not of men but of the liuing God and of him whome hee hath appointed to be our onely mayster that is too witte oure Lord Iesus Christ who nameth himselfe a shepherd to the intent that wee should be his flocke that his onely voyce should bee herd among vs and that we should shake off the voyce of straungers And moreouer it is not agaynste the Papists only that wee must bee armed with this warning But we are at this day in so miserable a tyme as the childreÌ„ of God haue great neede of inuincible constancie to resist so many and so sundry aduersaries In these dayes it booteth not to find fault with the euill and to condeÌ„ne it for euery man supporteth it too manifestly In these days we become to such a bottomlesse gulf that if there happen any wickednesse euery man couereth it yea and iustifieth it and if there be any good O it must needes be condemned And how so do not men feare this horrible curse which God hath vttered by his prophet Cursed be you that call euill good and good euill Truely so little do men thinke of it that as I haue sayde the euill shall be borne withall yea and borne out and the good shall be borne downe VVhen a man shall not only haue doone amisse once or twice but also proceded so farre as to spyte God too the full it is all one so it haue some shewe of ceremoniousnesse A man shall come and say to him see thou haste doone amisse yea but that is all that is done to him This is lyke as if some seruant in a house haue confederate hymselfe wyth the children to guzzle wyne and to play the gluttons in some corner and to do all maner of naughtiueâ—â—â— and yet when the fault is espyed the children should make countenaÌ„ce to say thou hast done amisse when as notwithstanding they haue all of them with one accord compacted themselues togither with theÌ„ to commit suche ryots and vnthriftinesse And men vse the like ceremonies at this day to mocke God withall when the euill is excessiue as can be Contrarily needes must they be coÌ„demned that haue walked in simplicitie and vpryghtnesse and whiche haue maynteyned Gods quarel These must passe the pikes be coÌ„demned whyle the wicked be bolstred out and fauoured at al mennes hands But what is there for vs to do we may hardily despise those that mocke God in such sort take to vs this cudgell here which will serue to beate them down to put them to confuzioÌ„ before the heauenly iudge that is to say whensoeuer any man shall teache vs aright let vs be tractable and quiet But if we perceyue hym to indeuer to confound Gods truthe or to turne it into a lye let vs abhorre all such maner of dealing and let vs always hold on our owne race And this is it that is sayd consequently That the wordes of rightnesse are strong and what fault finder is there that can finde any fault in them Heereby Iob meeneth to shew that when a man hath a good conscience he shall continue stedfast and neuer bee shaken for any thing that can be sayd to him True it is that the wicked wil labour throughly to ouerwhelme him but yet shall he continue alwayes in his stedfastnesse And hereby we be warned to walke rightly before God to haue a good inward witnesse that there hath bin no hypocrisie in vs Haue we done so Let men assayle vs on al sides and we shall haue wherewith to hold them tacke True it is that we shall not ceasse to be greeued but yet shall the wicked neuer haue the vpper hand against vs if we haue this rightnesse wherof Iob speaketh heere And it is an inestimable priuiledge that such as
And yet notwithstanding in the mean while men make countenance as though they sawe no such thing and would fayne couer the leawdnesse which is too too apparant and notoriouse It is euen like as if a man had cast vp a handfull of ashes to darken the sunne should say that the day were at an end The things are knowne as well as may be and yet do men stil aske what is it And which worse is as I said the same is seene euen in the seate of iustice On the other side it is to be seene how the diuell possesseth al. The Temples of God which ought to be dedicated to the seruing and worshipping of God purely as he commandeth are stuffed with ydolles so as there is nothing but corruption and caneldirt wherwith to send silly soules to destruction In effect wee see that in all the life of man there is nothing but disguising of things so as there is no more tidings to be hearde of the sayd soundnesse and vprightnesse whereof wee haue spoken And heerewithall we haue to marke thys saying That the words of an afflicted person or of a despised person passe away into the winde For ye see howe the cause why men auaunce them selues against God is for that they set too much by themselues and thinke there is no wisedome but in their owne brayne Truly in all the affaires that men haue euery man seekes his own auayles And therefore when a naughtipacke woulde eschue the punishment that he hath deserued he wil by and by haue his faire flatteries and gloses at hand to the intent it shuld not be knowne howe the cace standeth whither it bee a money matter or any other thing Behold how men corrupt the truth and turne it into a lie for their owne aduauntage sake But if the case concerne the doctrine of faith and the Gospell what else is the cause of so manye countersayings and that we see so many Sophisters come now adayes to mocke God flatly with their sophisticall suttleties but the pride that is in those which thinke thēselues to haue witte ynough to winne their spurres and to reason Pro con as they terme it that is to reason of and on or too fro on both sides No doubt but Gods spirite ment too taunt here this pride and presumtuousnesse too the ende that if we purpose to keepe our selues from being enimies to God in fighting against his truth we shoulde shake off this ouerweening and not despise oure neighbours to tread them vnder feete but rather be contented to be taught euen by a little childe if God shall haue opened more vnto him than vntoo vs according as Sainct Paule sheweth that such as haue the spirit of prophecie although god haue giuen them the grace to teach others must notwithstanding not disdayne to giue place too any other vntoo whome God shall haue giuen more knowledge than to them Yee see then what we haue too marke in this streyne And finally Iob concludeth that those which pretended to be his friendes do nothing else but dig a pit for such a man to stumble into as ought too bee hilde vp and that they seeke nothing but too winde the fatherlesse Hee vseth this manner of similitude bycause a fatherlesse childe hath no meane to defend himself but is left as it wer to the spoile So Iob as one whom God scourgeth to the vttermost sheweth vs that we shal not scape Gods hand and vengeance except we laboure to succoure such as are miserable that is to say suche as are worthy of pitie and compassion as was sayde yesterday Lo what we haue to marke in the first place But in conclusion hee exhorteth them too turne againe and then saith hee there shal be none iniquitie Turn yee agayne saith he once ageyne And my righteousnesse shall appeare in this behalfe Iob in exhorting thē sheweth well with what mind we must find fault with the euill and condemne it that is to witte to bring men backe againe if it be possible to atteyne to it Therfore let vs thinke vpon it to the intent that such as will take warning may not perishe in their sinnes but rather that being sorie for thē and ashamed that they haue offended God they maye retourne vnto him with a greater affection True it is that when we find that such as haue offended God are not touched with the feeling of his iustice of his vengeance insomuch that if a man manace them he shall win nothing at their hands it behoueth them too bee touched too the quicke to make them abashed if hee purpose to bring thē to repentance But howsoeuer the cace stand we must alwayes shoote at this marke which is shewed vs heere that is to witte to drawe them backe according to the manner that Iob vseth in this proceeding here And as touching that he sayth Turne ye againe and there shall be none iniquitie true it is that a man may expound this streyn as if he sayd There shall be no more iniquitie in you But there is more reason too saye Retourne ye and there shall bee no more iniquitie Turne ye agayne and my righteousnesse shall be knowen heere as if Iob shoulde saye what hath bin the cause that you haue hitherto condemned me as a man whome God had cast away so as to your seeming I shuld be the worst man in the worlde what is the cause why I haue cryed out in my selfe and haue not bin herd at your hands It is for that you haue turned your backs to al reason and therefore turne yee agayne and my righteousnesse will be apparant This wil be the better vnderstood when I shall haue applied it to our instruction First and formost we be put in mind heere that whensoeuer wee condemne the good and allow the euill that commeth of our owne meere default so as we cannot say behold I haue bin deceyued and I wist not what the matter ment Let vs not alledge this nor that For it is certaine that we shall alwayes be found blameworthy if wee condemne that which is good and allowe the euill and God conuicteth vs inasmuch as he declareth that we haue not voutsaued to open our eyes and to see what hee sheweth vs Do men then followe lies in sted of truth Are they so blind that they know not what is good It is bycause they haue turned their backs vpon God and for that there is in them some maliciousnesse some hypocrisie or some carelesnesse Then if God suffer vs to haue our eyes so seeled vp as we cannot discerne betwene good and euill it is bycause we haue not had so good regard vnto God as becommeth vs when he was redy to teach vs familiarly ynough Marke this for a speciall poynt But whensoeuer we bee so caried away as wee haue not the spirite of wise dome but do euen allow of the euill yea and cherish it the remedy is for vs to returne and that we be not wilfully
admit nothing els but only Gods wil to rule and gouerne our whole life Howbeit that is not all that we haue to do For it is to no purpose for men to beate our eares with preaching and to say behold thus muste yee do behold thus doth God commaund you vntill such time as we haue learned that it is he only that printeth his lawe in our harts and ingraueth it in our bowels that it is he which giueth vs power to sticke to hys commaundements that it is he which by his holy spirite giueth force effectualnesse to the doctrine that it is he which of his goodnesse accepteth vs forgiueth vs our sinnes I say it is all to no purpose till we haue learned those things and bene taught to resort vnto him to demaund at his hande whatsoeuer wee haue neede of It is not ynough for vs to haue it told vs thus and thus must ye do but as I sayd God must be fayne to giue vs strength to performe that which we shall craue at his hand Furthermore by this wee bee admonished that our faith is not edified by aduersitie but that it always ingendreth in vs a desire to prayse God and to resort vnto him VVhen it is tolde vs that our Lorde Iesus Christe hath reconciled vs to God his father and shed his bloud to wash vs with that wee might be pure and cleane and that he hath payde the price of our raunsome that wee might be quit by his rightuousnesse and so become acceptable to God and he vse his mercie towardes vs the knowing of all these things say I is to the end we should throughly cleaue vnto him and say well then how may we bee saued but only by the meere grace of God in asmuch as our Lord Iesus Christ hath made satisfaction for vs and to the end that our faith shoulde rest therevpon But must we therfore lie still asleepe No no but we must awake that we may repaire vnto God and say where is our welfare In the death and passion of our Lorde Iesus Christe therefore we must seeke it there for we shall not finde it among men And how must wee seeke it but by prayers and supplications Then let vs come vnto God and say Lord sith thou seest vs voyde of all goodnesse fill thou vs with thy grace True it is that we be wretched sinners howbeit for asmuch as wee bee the members of thy Sonnes body wee shall bee made rightuous by hym True it is that we be full of spottes but hee hath wherewith too clenze vs hee hath a good washing for vs True it is that wee bee giltie of euerlasting death and bound therevntoo but our Lorde Iesus Christ hath set vs free from it VVherefore Lorde bee so good too vs as to make vs partakers of the thing which is purchaced for vs by thine infinite goodnesse Beholde in what manner we ought to haue recourse vnto God lette vs say yea Lorde fill thou vs with thy holy spirite that hee may leade vs by his strength and suffer vs not to faynt for any temptation that can befall vs Thus yee see in effect what wee haue to marke out of thys streyne But Eliphas doth afterwarde vpbrayd Iob that he hath chozen the tung of craftinesse This present saying importeth that hee doth but mocke with God as they do whiche are bereft of all feare and reuerence and haue not any more reason in them For sometimes men shall sinne through simplicitie and yet stande in some feare of God howbeit they shall be dulled for the time according as wee shall see many that are not touched after a liuely sorte but are little better than brute beastes and yet notwithstanding there shall some feare of God lie hidden in them whych is as good as choked wel then such manner of folke haue more simplicitie than craftinesse and malice in them But othersome thinke themselues to be very sharpwitted if they can scoffe at all religion and dally with God and with his maiestie and take vnmeasurable libertie to follow all euill of set purpose Ye see then that the craftie or suttle folke of whome Eliphas maketh mention in thys streyne are not such as do amisse through ignorance and ouersight but suche as wilfully and of set purpose make none account of God nor of the handling of hys woord contemptuously to make a sport or a stage play of it for behold that is the toppe of all iniquitie So then lette vs marke well that if God let men runne so farre vpon the brydle as to shew themselues suttlewitted against hym then hath Satan taken suche possession of them as it is right harde to bring them backe againe to the right way yea and in a manner impossible And wee see also in what wise the Prophet Esay thundereth against suche kinde of folke saying Cursed be you that make you lurkingholes for he vseth that similitude inspeaking of these suttleheaded folke which beare themselues in hand that they can beguile god VVhen they haue sharpened their wittes and inuented fine slightes beholde all their strayning of themselues is to abolish the feare of god For mark wherat they begin If we be so bridled say they that if there be but one word of scripture for a thing we must yeeld vnto it without gaynesaying what a thing were that for there are many things that are not vnderstoode and againe a man may doubt of this or that And what a thing is it for vs to be compelled to yeeld suche authoritie too Gods word as it may not be lawfull for vs to aske how the cace standeth These politike heads therefore which are so desirous to worke wyles with God begin at this poynte namely of taking leaue to keepe men from seeing what the thing is that men call Gods word to the end that all mouthes should be tungtied that mē might raze it out quite and cleane And whē they be once entred into that doubt afterwarde they harden themselues in it And good reason it is that God shoulde leaue them there and that Satan should cary them headlong And when they bee come to that poynt they do nothing else but bleare out their tung against al doctrine there is no more greefe nor remorse of conscience in them but to be short they bee bereft of all humanitie and become brutish Thus yee see why I sayde that it is impossible that those whome God hath left at that poynt should euer returne to the way of saluation And therefore let vs beware that we hold oure selues streytly in subiection vnto God to beare suche reuerence to his worde as wee may shunne and vtterly abhorre and detest the slightes and suttleties wherein the wicked sort delight and welter themselues For they think not themselues to be sharpwitted ynough till they haue despized god Also there are of these fantastical and fleeing heades to be seene who thinke themselues to be very dullards and of no estimation till they
haue learned to mocke God and rid themselues quite of all Religion so as they hearken not any more to him to say Behold it is God that speaketh and he is to be obeyed VVe see many now a dayes who thinke it to be an ouergreat simplenesse to submit a mans selfe so willingly vnto god And what meane they by it but to shake off all feare of God To such confuzion are we come and therefore it behoueth vs to be very ware and to set muche store by the simplicitie which God requireth of vs Verely his minde is not too haue vs dulheaded for fayth is not as the Papistes imagine namely that men shoulde go on lyke Gosâ—ings VVhen the Papistes say men must lyue simply what simplicitie meane they It is that men shoulde not discerne betweene white and blacke nor know what they ought to holde and to follow But God as I sayd wil not haue vs so ignorant we must bee children in lewdnesse and not in vnderstanding as Sainct Peter sayth and wee must learne of God and fetch light at the brightnesse of his holy spirite and of his worde that we liue not lewdly but desire to be fed with the foode of simplicitie and vprightnesse as with milke For like as God handled his children after that manner in olde time so will he haue the same foode set before vs at this day also But by the way we haue to note that Gods seruants must bee ready armed agaynst suche stumbling blockes when men cast them in the teeth that they despize God and that theyr whole drift is too bring all too confuzion as now adayes the Papistes are so shamelesse as to vpbrayde vs that wee seeke nothing but to bring men to a fleshly libertie that there might be no more honestie among men nor anye man passe to serue God or to exercise himselfe in brotherly charitie VVell this is layd to our charge but not to our charge alone VVe see that Iob was assayled wyth the lyke temptations and therefore let vs beare them with such pacience as we may shew before God and the worlde that men do vs wrong in charging vs wyth that euill and well may wee answer so if we haue had an eye to frame our selues to that which God sheweth and too giue attentiue eare to that which he sayth to vs and furthermore that wee chalenge not the knowledge of any thing but that which we haue learned in his schoole that we may continue in the same For that onely worde is ynough too beate backe all the slaunders which the enimies of the truth do lay vpon vs Herewithal let vs turne men away from trust in themselues For whereas we be commaunded to serue God purely it is not too the end we should put our whole trust in him and that we should vnderstande howe wee ought not to do whatsoeuer seemeth good too our selues too turne aside eyther too the right hande or too the left but simply in all respects folow whatsoeuer God commaundeth vs Ye see then that we ought to be pure afore God and also to haue a good report among men that we walke aright But if wicked folke slaunder vs we must beare it paciently and yet for all that knowe them too bee impudent and shamelesse Eliphas hauing spoken so addeth that Iob ought not too trust so much to his own wit. Art thou the first man sayth he wart thou borne before the mountaynes Heere are auncient and gray healed men yea euen such as are elder than thy father Art thou of counsell with God VVhen Eliphas vpbraydeth Iob after this fashion that he is not old ynough and that he ought not to take vpon him such a libertie of iudging verely he hath some colour in his saying as we haue sene afore For when God is so gracious vnto a man as to let him liue long time heere he may well haue learned many a thing And againe we knowe that mens wits are the better settled by age and that yong men cast foorthe manye bubbles which age represseth So then it is to bee presumed that an old man forasmuch as he hath profited by liuing long in this world ought to be perfecter and to haue more certayne skill than other men But yet for all thys we see that in stead of profiting by long life the most part go backward For men might oftentimes with theyr age atteine to good knowledge and vnderstanding yea and vnto some wisedome Howbeit forasmuch as naturally we go from euill to worse if God vphold vs not Therefore it is to be seene that the most part of men become more fooles in their age than they were in their youth Marke that for one poynt Againe also there is no trusting in our owne agednesse in respect of Gods wisedome For hee dealeth it foorth as it pleaseth him both to yong and old according as he sayeth by the Prophet Ioell Beholde the dayes shall come that I will poure out my spirit vpon all flesh Your olde men sayeth hee shall dreame dreames that is to say they shall bee my Prophets for I will teach them and your sonnes and daughters shall see visions In that place we see how God calleth as well yong as olde and as well women as men to the receyuing of that wisedome which he sendeth into the worlde And so must all the glory of age be throwne downe and when old folke haue liued neuer so long and haue neuer so much experience â–ª it behoueth them to know that yet for all that it foloweth not that they must needes know the secretes of the kingdome of heauen For that is in the hand of God men must not presume to know it by reason of long time True it is that if God call vs in our childhood we ought to be confirmed more and more But age is not the thing that bringeth that It is the working of Gods grace and euery whit of it proceedeth from him Therefore we haue no cause to stande in our owne conceyte nor to brag as if he had any thing at our hands Heerein we see what the dotage of the Papists is who ground al the foundation of their faith vpon antiquitie saying See sirs our doctrine is not new it is not start vp yesterday nor a yeare or twain ago but the world hath liued so long time and wee bee in possessioÌ„ of it But what is that to the purpose afore God For the cace standeth vpon the hauing of the euerlasting truth whiche hath bene from before the making of the world And so we must go to God and to our Lord Iesus Christ if we will haue a sure resting stocke for our faith to leane vnto For the matter concerneth not a score of yeeres nor foure hundred no nor a thousand wee muste haue the euerlasting truth which hath bin disclozed to vs from the making of the world For if wee haue that oure fayth shall be well settled But if that want all is but
heauens and that thing is reueled and knowne to vs whiche the Angells wonder at See ye not an inestimable honoure howbeit when Sainct Paule sayeth that this is done by Gods giuing of his spirite too vs hee excludeth not hys word For when God intendeth to disclose his secretes he not only sendeth vs inspirations but also speaketh vntoo vs Neuerthelesse it is not without cause that S. Paule imputeth that thing to the spirit For we may well reade and heare but we shall not profit awhit except God open our minde that wee may vnderstande what hee telleth vs by word of mouth Therefore wee must match the spirit and the word togither that is to say we must beleeue that our Lord hath layd foorth the treasures of his infinite wisedome vnto vs in giuing vs his law and in teaching vs hys will by his Prophetes but specially in his Gospell And on our side let vs also consider that his opening of oure eyes is to the intent that the things which are conteyned in the holy Scripture should not be as a strange language to vs but to the intent wee shoulde acquaynt ourselues therewith for by our owne wit we should neuer atteine to it Now then wee see how men must humble themselues knowing well that they be not of Gods counsell therfore ought to honour his secretes And furthermore forasmuch as it hath pleased God to make vs priuie too hys will Let vs conceyue hys meening according as hee sheweth it vnto vs But yet for all that we must not be ouerwise for when God giueth vs his spirite to shewe vs the things that are hidden from vs and passe the reach of mās reason it is not to the ende we should know all that is in him for we must hold ourselues contented to knowe but in part as yet as sayeth Sainct Paule Therefore let vs beware we passe not our boundes but only let vs discreetly seeke that which God would haue vs to know And we shall finde that in the holy scripture let vs go no further Furthermore although we vnderstand not the tenth part of the things that are in the holy scripture let vs pray god to discouer dayly more and more the things whiche are hidden from vs as yet and therewithall let vs walke vnder his subiection that we be not rash to runne too farre For it behoueth euen the forwardest and perfectest men to vnderstand that it is not for them as yet to know a◠the secretes of God for that is reserued til the latter day And surely it is not without cause that Dauid though he were so excellent a Prophet crieth out that Gods determinations are a wonderfull thing Heereby he sheweth vs how it is impossible for vs to atteyne to the perfection of such vnderstanding vntill God haue bereft vs of this mortall flesh and so let vs assure ourselues that as long as wee be in this worlde wee are but in the way Thus yee see what wee haue too remember in this streyne Nowe Eliphas addeth weenest thou that Gods comfortings are but a small thing and is there any secrete in thee or is it strange to thee For this woorde Secrete betokeneth straunge Eliphas meeneth heere to reproue Iob of pride and vnthankefulnesse for hee sayth to him Howe nowe It seemeth that thou despisest the consolations of God and thou thinkest it straunge that he should comfort thee If any man were at that point surely it were and ouer great pryde yea and a despyzing of Gods grace whych were not to bee borne withall And why for we ought to esteeme Gods comfortings aboue all things If we be troubled what shifte or what remedie is there for vs except God bring vs backe againe into the right way So then let vs marke well that if we be combered with any perplexitie and bee at oure wits ende in any matter wee can not dispatch our selues of it nother is there any other shifte for vs than that God do pacifie vs and content vs and that is such a meane as we must make great account of aboue all things For whē we bee in the greatest trouble in the whole worlde God can well inlighten our wittes and bring vs to quietnesse Then neede we no more but that God should shew him selfe and we be rid out of all trouble If heauen and earth should as ye would say be confoūded togither so as ther were nothing but confusion ouer all yet if it please God to appeare vnto vs hee will set all things in order againe after such a sort that the things which were as greatly intangled as could be before shall become cleere so as wee shall see nothing to trouble and vexe vs Lo what cause we haue to commend Gods comfortings But this consisteth more in deede than in worde For they that flee to God for refuge maye well perceiue of howe great force his comfortes bee and what a strength they haue to appeaze vs If wee haue but the leaste comberance of the world behold we be in vexation and distresse according as we knowe that men are giuen to vnquietnesse and as soone as they haue neuer so light an occasion of greefe it seemeth that they them selues kindle the fire to torment them selues withall to the vttermost See I pray you in what state men are so long as God leaueth them a sleepe But when we be in such troubles then we perceiue dayly howe God bringeth vs backe Verely it seemeth to oure selues that we shall neuer scape out of some perplexitie and therefore we are astonished at it and say Alas what shall become of me VVee bee drowned so deepe as wee thinke we shall neuer be able to get out of such confusion and yet notwithstanding God setteth suche an order as wee bee vtterly abasshed and our mynds are in quiet and appeazed VVhereof then commeth such alteration but bycause God worketh so mightily in our heartes too the ende we should magnifie his comfortes exceedingly But what Although wee bee conuinced by experience that none but onely God can comfort vs in our perplexities and anguish and that when it pleaseth him so to doe wee haue well wherewith to content our selues yet notwithstanding we forget it in the turning of a hande ▪ and if any greefe befall vs there is none of vs all but hee feedeth the humour by chafing vpon the brydle There is no talke of repayring vnto God to say howe nowe Beholde thy God hath shewed thee heretofore how it is he to whom thou must repaire and yet notwithstanding thou thinkest not of him So much the more then must we marke well this sentence that is to wit that when men make not account of Gods comforte to bee deliuered thereby from anguishe perplexitie and trouble of mynde they bee too too vnthankfull and besides their vnthankfulnesse they haue also a shamefull pryde in that they perceyue not their owne necessitie that they might seeke remedie for it And their pryde is expressed yet better
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
al those mischieues must spring of the rage wherwith they be moued thinke they that the swoorde is not readie for them Againe as touching those that serue theyr lustes and feede their humours thinke they that God ought not to drawe out his sword vpon them to But let vs not looke vpon them onely For we see those that are nother Kings nor Princes nor of abilitie to make hauock of countries or to enter vpon them with force which not withstanding ceasse not to be as full of malice as they or rather fuller For they play the little Scorpions whiche when they cannot hurt otherwise do cast out their poyson at their tayles and we see how euery man seeketh too anoy and trouble other Therefore must not men needes feele that which is said heere that is to wit that the sword is drawne out against all such manner of folke And so yee see why Iob doth purposely say to the inteÌ„t ye should know True it is that these men were no doltes such as knew not that there is a God in heauen who is iudge of the worlde No they were men of skill of experience as wee haue seene by their talke and shall see heereafter by Gods leaue VVhy then doth Iob say vnto them to the intent yee should know It is bycause men beyng blinded by theyr naughty affections know not God but beleeue that wheÌ„ they haue once drawne a curtayne betweene God and themselues God should not see them any more nor be able to punish them as they deserue Then lette vs looke vppon the sworde althoughe wee see it not yet wyth our eyes that is to say Although God do not yet shewe vs any signes that he is mynded too punishe vs and too make vs knowe that hee is the iudge of the worlde and lette vs thinke that hee is desirous to drawe vs to hym and to shewe that hee will not vse any excessiue rigoure towardes vs specially if wee bee not rigorous towardes our neighbours Furthermore lette vs vnderstande that it is not ynough for vs to absteyne from all euill but it behoueth also too helpe all suche as are in aduersitie For though a man coulde protest that he hath absteyned from all iniurie and doing of wrong yet shall he not therfore be discharged before god And why For hee oughte to help and succour those that haue neede of succoure Now if they that haue absteyned from euill doing are not quit before God but are hilde as offenders I pray you what shall we say of those which do nothyng else but practise mischeefe day and night and are alwayes deuising howe they may trouble and vexe now this man and now that man VVhen wicked men do so sharpen their wits of set purpose to hurt their neighbours is it not reason that Gods sworde should by and by be sharpened againste them Then let vs bethinke our selues and not only bee ready to releeue suche as are in necessititie but also for asmuch as there is so muche miserie and wretchednesse through the whole world let vs haue pitie and compassion of them that are farre off and let oure sight extende euen thither to them accordingly as charitie ought too inflame all mankind and let vs pray God to vouchsafe to pittie them that are so distressed that when he hath chastized them with roddes he will bring them home to himselfe and make all that to turne to their saluation in somuch that whereas wee haue now occasion to sigh we may then reioyce togither and prayse his name with one common accord Now let vs cast our selues downe in the presence of our good God with acknowledgemente of oure faultes praying him to make vs feele theÌ„ in such wise as we may haue regard to amend them and that therewithall euery one of vs may haue a mynde to humble himselfe vnder Gods mightie hand and in steade of condemning others learne to feele the euilles that are in our selues so as we may seeke to him to purge and clense vs till he haue clothed vs fully with his owne rightuousnesse And so let vs say Almighty God our heauenly father c. The .lxxiij. Sermon which is the first vpon the .xx. Chapter SOphar the Naamathite ansvvered and sayd 2 My thoughts inforce me to ansvvere and hastinesse is in mee 3 I haue heard the correction of my reproche and the spirite of myne vnderstanding enforceth me to ansvvere 4 Hast thou not knovvne the time of old since God placed man vpon the earth 5 That the aduauncement of the vvicked is but of short time and that the ioy of hypocrites shall not indure 6 Though they be lifted vp to heauen and haue raysed their head aboue the cloudes 7 Yet shall they perish as their ovvne dung and they that haue seene theÌ„ shall say vvhere are they THat wee may the better profite by thys doctrine wee haue to beare in mynde how it hath bene declared before that suche as incountered with Iob saying that God leaueth not the wicked vnpunished haue taken a grounde that it is true in it selfe but they applyed it amisse to the persone of Iob. And this is a cause why we ought to pray alwayes vnto God to giue vs skill and discretion to know howe to apply that thing rightly which we shall haue learned out of Gods word For wee may turne that thing too euill which might be to our profite according as we see how a number abuse the holy scripture crossely ouerthwartly â–ª Therefore it standeth vs in hand to marke this poynt and then shall we see that heere are good and very profitable instructions Now the effect of that whiche Sophar sayeth heere is that althoughe the wicked and the despizers of God bee seene to prosper heere for a whyle yet must they perish and the end of them must be miserable according as it hath alwayes bene seene and put in vre and God will execute his iudgements to the worlds end â—s he hath done afore But ere he come to that poynt â–ª hee vseth a preface that is to wit that he is inforced to answer and compelled so to do as well by the spirit of his vnderstanding as also bycause he was ashamed to be so checked at Iobs hand specially sith he knew as he himselfe sayeth that his owne sayings were true and that Iob reasoneth to the contrary Now if it were so â–ª then had Sophar good reason For first of all when God giueth vs any grace it is not to the intent the same should serue for our selues alone but we ought to make our neyghbours partakers of it Then if God giue more vnderstanding to one man than to another ought he to keepe it to himselfe alone No. But looke what gifts God bestoweth vpon vs wee muste labour to communicate them that oure neyghbours may bee edified by them as well as our selues and God bee honoured with one common consent S. Paule also sheweth the same namely that if a man haue receyued any
vs that the wicked shall alwayes remayne in their state and condition and that God hath so established them here that they shall neuer bee moued and they also be puffed vp with this pryde as it is said in the Psalme there shall neuer any harme come neare them let vs not ceasse to comprehend this iudgement of God as it is here declared that is to say sodaine and that hee shall not neede to order things long before for God is aboue al this common order of nature so that he can worke after a fashion that is new and strange to vs Nowe Iob addeth herewithall that God not only punisheth the wicked in their owne persons but also extendeth his chastizements and punishmentes euen vnto their children and that the wicked shall in their life time know that there is nothing but vanitie in their state yea and will they nill they perceyue that they stande vppon an vnsure grounde before that God haue cast them downe It is true that they cease not from their pryde for all that but howe so euer it bee God vrgeth them so farre that they perceyue they can not alwayes continue so This is the summe of that which Iob meant to intreate of heere Now we haue to note first when he speaketh of the children that it is according too the common doctrine of the holie Scripture that is to say that God blisseth not onley the faythfull themselues but also continueth his fauour vpon their children Thus you see that God beareth vs such loue as he is not content nor thinketh it ynough to haue a care of our saluation and to giue vs that which he knoweth to bee meete and profitable for vs but also hee embraceth our children and sheweth himselfe a father to them likewise VVe see then howe the goodnesse of God is described vntoo vs in the holie Scripture that is that when he hath receyued vs vnto him and testified vnto vs that we are vnder his hand and protection he sheweth also the same fauoure vnto our children for our sakes Seeing it is so wee haue good cause to repose our selues on him for wee must conclude that if for our sake hee continueth his fauoure towardes them that succeede vs by a more strong reason wee shall alwayes finde him a mercyfull father Ought we then to mistrust him and his goodnesse seeing that he is so fauorable as to haue a care ouer them also that come of vs Nowe on the contrarie part it is sayde that God curseth the race of the wicked And howe for they are destitute of the guyding of the holie Ghost so that all must go to naught and heerein we haue none occasion to murmure and grudge againste God as there are some that wil thinke it very strange VVhat say they is it possible that God should punishe the children for the fathers sake is it not sayde that hee that sinneth shall beare his owne iniquitie and that the Sonne shall not be punished for the fathers sake yes truely and that in such sorte as the sonne hathe no cause to complayne as though he were rightuous and that God notwithstanding that the punishment is due vnto his father causeth it to fall vpon him who is innocent and guiltlesse for that can not happen But when it is sayde that God will requite the iniquitie of the fathers into the bosome of the Sonnes it is not for that he doth them any wrong but it is for that he leaueth the wicked there Nowe when wee are forsaken of God what can wee doe but mischiefe Thus we see then that God sheweth not suche fauour to the wicked as too giue them his holie spirite and so the Diuell must needes raigne ouer them and stirre them vp too prouoke the wrathe of God more and more and too hasten their own destruction The childrē then are wrapped vp togither with their fathers for when a house is cursed of god the same is in the possession and thraldom of Satan and the spirit of God ruleth not there Therfore the children are so punished for their fathers as it is a iust iudgement vpon themselues also they can not say we are giltlesse for they are found faultie before God as well as their fathers And on the contrarie parte when the children of the faythfull continue folowing the steps of their fathers then the blissing of God appeereth so that menne haue not wherefore to glorie in themselues the children will not say this heritage appertayneth vnto vs God causeth vs too prosper bycause our fathers were worthie to haue suche a succession No but the whole must bee attributed to the onely free goodnesse of God who worketh beeing not bounden vntoo men neyther owing them anye thing but bycause it so pleaseth hym This is it thē that we haue to learne when it is sayd that although God punishe not the wicked at the first yet he will addresse himselfe to their children that is to say hee will reserue punishment for them And this is to prosecute this matter that wee must not giue iudgement vpon the prouidence of God by that which maye bee seene in this world but must quiet our mynds and stay our iudgement vntill God shewe that his time is come It becommeth not vs then to appoynt the times Men are froward when they make suche haste But you see that God hath a peculiar fashion in his dooings whiche is sometimes straunge vnto vs but yet must we humble our minds and say Lorde we will like well of it what so euer thou shalt do although it bee not agreeing to our fantasie This is it then that we haue to note vpon this worde to hide or reserue when it is sayd that God reserueth for the children of the wicked the punishment that he hath executed vpon their fathers True it is that this can not enter intoo all mens heads neyther is it a common doctrine And this is the cause wherefore I sayde that we must herevnto apply our whole studie for menne of their owne nature are so hastie and impacient that they woulde haue God too set before their eyes what he mindeth to do neither can we giue place to his prouidence excepte hee make his hande verie manifest And on the contrarie part vpon what condition are wee placed in this worlde Is it not that wee shoulde bee in continuall combates knowing that in this worlde wee must bee tossed and turmoyled this way and that waye and so let vs exercise our selues in these reseruations that are heere mencioned VVhen wee see the wicked so triumphe that it seemeth that God hath giuen them a priuiledge aboue all other men well let vs waite still And why for heere is mention made of reseruing or of hyding VVee see not yet what is meant by it and therfore let vs take heed that we iudge not of things vnknowne for so might we be reproued of rashnesse But when shall we see when it shall please God to open our eyes and too
as we haue already sayde that Eliphas doth Iob great iniurie and wrong but in the meane season the spirite of God intendeth heere to teach vs the order whiche wee muste keepe for to be truly humbled before God least wee become hard harted and by that meanes prouoke his vengeance in striuing against him To be breefe let vs note that men shall neuer feele thēselues sinners as they ought to do except they doo particularly consider themselues and afterwarde enter into an account as it were by parcelmeale True it is that wee can neuer make an ende but wee must alwayes conclude with Dauid VVho can vnderstande hys faultes But yet wee maye not therefore say that thyngs muste bee passed ouer lightly and not bee searched out to the ground If an earthly iudge can bee sharpe witted and attentiue too heare a processe which is but for the life of one man must not we I praye you when wee haue offended oure God haue therein a greater care yea and when the processe is not criminall but onely for some small summe of money yet must the iudge looke neerely too it too see whether there bee witnesses too it whether in their processe they haue proceeded aright and that the things be verified and yet the controuersie shall bee but for ten or twentie Florens for an hundred crownes or for some other tryfle And if the iudge doo not his duetie hee muste needes bee counted guiltie before God as a theefe for he is worse than a theefe seeyng that he stealeth an other mans goodes and substance and that which apperteyneth to one he gyueth vnto another And when God dooth so farre honour vs as too make vs iudges of our owne liues yea and doth it for our saluation shall we I pray you be excused if we be negligent and close vp our eyes at that which is so good and profitable for vs It is certayne that wee shall not So then let vs wey well that whiche I haue touched that is to wit that men shall neuer truly knowe themselues sinners as they ought to do and as it is requisite vntill they haue examined their liues particularly And indeede we see how Dauid vseth the matter For one fault onely bringeth him into the middes of the sea when he seeth that hee hath committed so heynous an offence before God as to be the cause of the cruell murther not onely of one man but of many whyles he went about to kill Vrias Therefore when he saw the wickednesse of hys sinne the enormitie thereof constrayneth him not onely to thinke vpon that fault alone but also to consider hymselfe more neerely yea and to behold himselfe as in the mids of the Sea and to condemne himselfe vtterly Thus also must we do And therefore the popish shrift was a diuelish thing ▪ when they would haue men shriue thēselues in the priests eare for to spew out their sinnes there as if a drunkard should go spew out his wine when hee hathe taken in somuch that hys stomacke is not able too beare it God then will not haue vs to make such a confession for it is cleane contrarie and repugnant to hys word On the other side also hee wyll not haue vs too saye at one word I haue offended and to passe ouer the coales lightly as the prouerb is heere in this countrey but to cōsider ourselues neere at hand and euery man to enter into hys owne conscience and to acknowledge thus well I am not onely giltie before God for one fault alone but for such a fault and such a fault and not onely for one tyme but I still fall to it agayne VVhen we examine ourselues thus after suche a speciall sorte wee may well conclude Lorde our iniquities are infinite oure transgressions are innumerable Thys is it wherein God will bee glorifyed Thus muste the poore sinners bee touched too the quicke and wounded in their conscience that they maye bee displeased with their sinnes In deede they that confesse themselues in generall termes and saye I am a sinner as all other men are do well declare that they bee not touched inwardly in the bottome of their hart and that they cannot tell what it is to know their sinnes for to be displeased with them But as for vs let vs learne to searche all our sinnes euen to the bottome and when wee haue gathered any number let vs knowe that there is a hundred times more and let vs be ashamed in ourselues and acknowledge the condēnation sighing before God and saying alas Lorde it is true that our sinnes are many in number and our iniquities infinite but lette the multitude of thy mercies be poured vppon vs as Dauid speaketh of it For the only way to obteyne forgiuenesse of all our sinnes is when it pleaseth God to couer them of his goodnesse to do them away and to clense vs from thē by the power of his holy spirit Now let vs fall downe before the face of oure good God with acknowledgement of our faultes desiring him to make vs haue a better feeling of them than wee haue had and on the other side too make vs beholde his holy maiestie to the end that beeing as it were quite throwen downe we may be raised vp againe by none other meanes but by his mercie and grace which hee hath shewed vs in our Lord Iesus Christ And in the meane season lette vs come and yeeld ourselues to the great sauiour as he calleth vs vnto him to reward vs with the crowne of glorye hauing no respect too so many miseries as are in vs So shal we al say O God most mighty heauēly father c. The .lxxxiiij. Sermon which is the second vpon the .xxij. Chapter This Sermon doth prosecute the exposition of the sixth seuen and eyght verses and afterward of the texte beere adioyned 9 Thou hast let the vvidovves go emptie and the arme of the fatherlesse hath bin broken 10 And therefore the snares do compasse thee about and so day ne feare doth trouble thee 11 And darknesse maketh that thou canst not see and the great vvaters couer thee A Man mighte maruell how and for what cause Eliphas here accuseth Iob of such crimes as were neuer found in him For as we shall see heereafter Iob had bin a very courteouse and liberall man all the dayes of his life as hee protesteth that he hath bin the defender of the fatherlesse the protectour of widowes the eye of the blind the legges of the lame and that his hand was neuer closed to the needie VVherefore then doth Eliphas accuse him to haue taken away the goodes and substance of his neighbours by violence that he was not pitifull that he had bin a cruell mā that hee had deuoured his goodes himselfe alone It seemeth that in these things there is no reason But wee must note that Eliphas iudgeth of the person of Iob by the affliction and this is the cause that hee mistaketh all things as wee
as in a little shedde vnder leaues that are soone rotten but in an euerlasting house that is full of glorie Seeing then that we knowe that God calleth vs to so happie a lyfe and gyueth vs assurance of it in oure Lorde Iesus Christe wee neede not to shunne death sith that therby we enter into the full possession of our saluation To be shorte wee come not to death as the vnbeleuers do The vnbeleeuers say I know not whither I go If they haue any opinion of the immortalitie of their soules eyther they muste needes bee dismayed at it when they know that God shall be theyr iudge or else they shall be sotted in such wise as they shall thinke there is no better lyfe than this But for our parte it behoueth vs to know that God hath created vs after his owne image and likenesse to the intente to gather vs vp to himselfe and that wee shoulde bee sure that he will do it if wee referre our selues wholly vnto him following the example that oure Lorde Iesus Christe sheweth vs Father sayeth â—ee vnto thee do I commende my spirite Then lette vs learne too saye freely vnto God Lorde I yeelde my soule into thy handes Thus yee see howe wee shall bee safe when wee knowe that God is the keeper of our soules Thus ye see how we shall go gladly and with a good will vnto death bycause our soules are in Gods keeping till he knit them to theyr bodies agayne in his comming at the laste daye VVhen wee bee at this poynt then to confirme the sayde prayer withall thou mayst adde Thou hast redeemed me ô Lorde God of truth Lo howe Dauid speaketh and Iesus Christ hath vsed the same to shew that it is a requeste whiche oughte too bee common to all members of the Church So then to the ende that we doubt not of Gods receyuing of our soules into his keeping when we betake them to him vnfaynedly let vs know that he is the God of truth in so muche that hee will not suffer vs to perishe whatsoeuer befall vs so wee haue the heart and minde to put ourselues into his handes Nowe lette vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to haue pitie vppon vs wretched creatures and bycause wee be so loth to followe that which he sheweth vs that it may please him to stablish vs in such a zeale by his holy Spirite as wee may neuer swarue nor be turned from the right way wherein he shall haue once set vs And for asmuch as so long as we liue in this worlde we be inclined yea and giuen vp to many vices and imperfections lette vs pray him to graunt vs the grace to resiste them in such wise as hee may bee glorified by oure confessing of his name whyther it bee in lyfe or deathe and that in the meane whyle wee may bee knitte too him by fayth and hope so as wee may persiste therein too the ende and vntill hee haue gathered vs into the euerlasting heritage whiche is purchased for vs by oure Lorde Iesus Christe That it may please him too graunte this grace not onely to vs but also too all people and Nations of the Earth bringing backe all poore ignorante soules from the miserable bondage of errour and darkenesse to the right way of saluation for the doing whereof it may please him to rayse c. The .xcix. Sermon which is the third vpon the .xxvij. Chapter 8 VVhat is the hope of the hypocrite vvhen he shall haue heaped vp and God shall haue plucked avvay his Soule 9 VVill God heare his crye vvhen trouble commeth vpon him 10 VVill he set his delyght on the Almightie vvill hee call vpon God at all times 11 I vvill teach you vvhat is in the hande of God and I vvill not conceale from you vvhat is vvith the Almightie 12 Beholde yee haue seene all these things and vvhy do yee vanishe avvay in vanitie WE sawe yesterday that if we will iudge of the state of men wee must not rest vpon this present life but we must go further for if we loke no further thaÌ„ to the life of man we shall see that it is but as a shadow although it were grauÌ„ted that he had all his own harts desire so as god wold giue him whatsoeuer he wold wish what were al that but a smoke that passeth away out of hand Therfore it behoueth vs to come too the hope that Iob speaketh of heere that we may haue skill to discerne whither a mans life be happie or vnhappie And hee bringeth vs purposely vnto death declaring that sith the vnbeleeuers or despisers of God are plucked out of this world by violence it behoueth vs to coÌ„clude that they be all vnhappy and that the pleasures riches honour such other like things which they haue are but deceitfull vanitie and we must not busie our heads about them Therfore when a maÌ„ liueth after such a sort in this world as he knoweth himselfe to be in Gods hand so as he resteth disposeth himselfe vpon his goodnesse and therewithall is readie to remoue hence as oft whensoeuer God shall call him assuring himself that his euerlasting abiding place is not here but in heaueÌ„ then is he in the cace that he may be deemed a happy maÌ„ But as for him that regardeth not God ne trusteth in his goodnesse ne knoweth himselfe to be in his keeping but woulde fayne dwell euer in this worlde and cannot bee gotten hence but by force and constraynt although such a man haue all that he can wish for a time yet is he but a wretched creature And for the better confirmation of this matter Iob addeth as now That God wyll not beare the wicked when they pray no not euen in the middes of their distresses This deserueth too bee well marked Iob sheweth wherein the cheefe weale that wee can haue or wishe to haue consisteth namely in hauing recourse vnto God that he be mercifull to vs to succour vs at our neede Let vs put the cace that a man had all things else that coulde be imagined and yet wanted this surely all the rest were nothing woorthe but shoulde bee turned into his bane VVhat if a man laugh what if he liue in ioy and pleasure what if hee haue goods ynough and to muche what if all men honour him and to be shorte what if hee seeme to be a Petigod here by lowe as in a Paradise yet if he haue not this priuiledge of resorting vntoo God with full beleefe that his resorting to him shall not bee in vayne but that his requestes shall bee graunted all that euer he can haue besides shall bee but a curse to him and an increace of his decay Then lette vs marke well that it is not for nought that Iob bringeth vs heere to the principall poynt of our whole life as in respecte of the weale that wee can wishe which is that God shoulde
wretches and telleth vs that wee must not aduaunce our selues so high as too thynke to attaine to Gods secretes but that we must confesse our selues to be destitute of wit and reason Thus then ye see that the first lesson which we must learne when we come to Gods schoole is to become fooles as Sainct Paule sayeth Truly this seemeth straunge too vs but yet muste we passe that way so that if we intend to be taught at gods hand and that he should play the schoolemayster towards vs we must become fooles that is to saye wee must acknowledge that there is not so much as one drop of reason or vnderstanding in vs but that we be more destitute of it than the brute beastes are and haue lesse skill and discretion in vs than they haue And therfore let vs learne to humble ourselues to the end that God may reach vs his hande Sith the cace standeth so what must wee doo nowe Firste let vs vnderstande that too comprehende Gods secretes hee muste bee faine too giue vs his holy spirite and to inlighten oure darkenesse and forsomuch as wee bee so farre too seeke hee must shewe vs what is for vs to knowe and we must not presume to haue any knowledge other than he giueth vs Marke that for one poynt But wee must also consider further that when we haue receyued this heauenly light and gift of vnderstanding that commeth of the holy Ghoste we must also come to the holy scripture and not take vpon vs too search further of Gods woorkes and iudgements than is conteyned there Then let vs content our selues wyth the knowledge that God sheweth and teacheth vs and let vs haue the mildnesse to say well Lorde whensoeuer thou tellest vs what thou wilt haue vs too knowe let vs receyue it quietly And when thou goest no further let our minds stay also The two things therefore which we haue to marke for our owne behoofe in this doctrine are first not to thrust foorth our selues with fond presumption to know more than is permitted vs but too pray God to gouerne vs in that behalfe and to inlighten vs with his holy spirit and secondly to hold our selues to his word to suffer our selues to be taught by the same coueting too know nothing but that whiche is conteyned there according also as oure Lorde sheweth vs there whatsoeuer is meete and necessary for our welfare And nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes praying hym too make vs feele them better than wee haue done that in beholding his iudgements we may always be prouoked to walke the more in his feare and that when wee haue profited in sounde vnderstanding it may please hym to make vs go forwarde more and more so as wee maye not hereafter be wrapped in the vtter destruction whyche is prepared for the wicked that are hardened and stubborne against him but that by correcting our vices wee may preuent his iudgement and obteyne grace and mercy and that after he hath afflicted vs in this world he may giue vs the rest that hee hath promised too those whyche are his that is to witte that being deliuered from all the miseries whyche wee haue to indure in this worlde wee may bee gathered vp into his heauenly glory to be made partakers of all hys goodes and to be reformed to hys Image in true perfection That it may please hym too graunt this grace not only to vs but also too all people and Nations of the earth c. The Cij Sermon which is the second vpon the .xxviij. Chapter 10 He cutteth the riuers in the Rockes and his eye seeth euery precious thing 11 He bindeth the Riuers that they ouerflovv not and bringeth to light the things that are hidden 12 But vvhere is vvisedome found and vvhere is the place of vnderstanding 13 Man knovveth not the value of it neither is it found in the land of the liuing 14 The depth sayeth it is not in me and the sea sayth it is not vvith me 15 The fine Gold shall not be giuen for it neyther shall Siluer bee vveyed for the exchaunge of it 16 It shall not bee valued vvith the vvedge of Golde nor vvith the precious Onix nor vvith the Saphyre 17 Gold and Christall shall not match it neyther shall it be exchaunged for plate of fine Gold. 18 There shall no mention bee made of Corall nor of Gabish VVisdome is more vvorth than Pearles 19 The Topas of Aethyop shall not be made equall vvith hir neyther shall she bee pryzed vvith the vvedge of cleane Gold. 20 VVhence then commeth vvisedome Or vvhere is the place of vnderstanding 21 It is hid from the eyes of all that liue yea and it is hid from the foules of the ayre 22 Destruction and death say vve haue heard the renoume of hir vvith our ears 23 God knovveth the vvay of vvisedome he can tell vvhere hir place is 24 He beholdeth the endes of the vvorlde and seeth all that is vnder heauen 25 It is he that hath vveyed the vvindes and measured the vvaters 26 VVhich hath set a lavv vpon the rayne and appoynted the vvay of the roring tempestes 27 Then did he see it and knovve it he dispozed and ordeyned it 28 And hath sayd vnto man the feare of the Lord is vvisdome and to eschue euil is vnderstanding IHaue declared alreadye what Iobs intent is here and what he meeneth by the worde VVisdome His intent is to shew that men are too farre ouerseene when they will comprehende all Gods secrets and be ignorant in nothing And that wee may knowe what the word VVisedome meeneth hee taketh it for the knowledge of all things and specially of those which God concealeth from vs till hee giue vs the full discouerie of the things which he dealeth to vs now by measure according as he knoweth to be for our profite And now as I haue sayd Iob sheweth heere that there are many secrete and darke things in nature and yet men attaine to thē yea and wee see some reason of them so farre foorth as oure Lord granteth vs For to that poynt must we always come backe Furthermore let vs marke well that the same is by measure and therewithal let vs vnderstand that oure reason vnderstanding extend no further than to the things heere bylowe and whiche concerne the present life But if we would mount vp to the kingdome of heauen seeke the things that perteyne to the euerlasting life there wee fayle and are vtterly blind And so ye see why it is demanded heere where wisedome shall be found It is not to bee found sayth he among men aliue or dead True it is that many may take vpon them too bee wise and also bragge that they carie wisedome in their selues but yet for all that God holdeth it in couert and euen they which are departed althoughe they bee no more wrapped in this mortall fleshe nor sotted in this worlde doo
the common profite of all men Hee that is so indued wyth any great giftes is bounde so muche the more too his neighbours and must so bestowe that which is giuen him as all menne maye bee partakers of it But nowe if wee vouchsafe not too heare a man when wee may profite vnder him is it not a despysing of the Spirite of God Is it not a scorning of his Maiestie whiche hee woulde haue too bee knowne when hee sendeth vs as a mortall man after that sort in his name Furthermore this pride is matched with vnthankefulnesse Beholde God rayseth vp men that are able too teache vs let vs but onely heare them and it shall bee for our welfare If we vouchsafe not too doo that is it not a reiecting of the benefite that God offereth vs as muche as in vs lyeth So then it is not for nought tolde vs heere that if there bee a vertuous man whiche hath more skill than oure selues hee deserueth too haue eare gyuen him and that men shoulde bee heedfull too receyue that whiche hee shall say For as I haue declared alreadie if men doo it not wrong is offered vntoo God and wee are also vnthankefull in that wee will not be gouerned by him There is yet more And that is that if wee ought to heare men whiche haue some worldely skill what ought wee too doo when they be purposely sent to bring vs Gods worde and are so furnished as they may say that God sendeth vs the message of saluation by theyr mouthes According as hee serued his turne by the Prophetes and Apostles during their lyues and will haue the same order of gouernment to bee at this day in his Churche and there too continue vntoo the worldes ende Then if wee refuse too heare Gods worde when it is preached by such as are ordeyned to that office Is it not a double rebellion And shall wee not bee so much the more too blame So then wee bee warned here to keepe silence when our Lord sendeth vs his worde and maketh both great and small to stoupe vnto it and too bee dumbe but not deafe I say wee muste bee tonguetyde for when God speaketh it standeth vs in hand to herken without replying and to receyue quietly whatsoeuer is sayde vnto vs and too conclude with Amen So bee it Againe we must not bee deafe but forasmuch as we see that by nature we bee so ill disposed to heare God and to obey his worde we haue to pray him to open our eares and to correct the dulnesse of hearing that is in vs and our slownesse of obeying him and specially to gyue vs the vnderstanding of his will for else wee bee so brutishe as wee shoulde neuer conceyue the thing that is for our welfare except we were inlightened by his holy Spirite And therefore let vs learne to brydle not onely our tongues but all our affections For the thing that hindereth vs from the hearing of God and from beeyng taught by his woorde is not onely that wee bee to talkatiue and too full of babbling and prittleprattle but also bycause wee bee full of lustes and gainstryuings which do as it were breake off Gods talke Now then let euery man looke well to himselfe For when wee come to a Sermon or otherwise looke vpon the holy Scripture no doubt but wee shall well vnderstande some good sayings and profitable sentences heere and there But what By and by it slippeth from vs and we forget it againe And why so For we be combered with our owne gainstryuings Therefore it is all one as if there were a great noyze in vs that brake off Gods worde so as it was not receyued Againe wee beare not away the hundredth part of that which is tolde vs And why Bycause we bee fleshly and our affections carie vs away So then as I haue sayde if wee mynde to fare the better by Gods worde we must not onely brydle our tongues which are ouer lauish but we must also bridle our affections to the ende there may bee a peasable obedience yeelded to our god Thus ye see what wee haue to marke Neuerthelesse wee muste also haue the sayde sobernesse and modestie of not beeing too hastie too speake but rather yeelde oure selues teachable It is sayde that the wyse manne shall wexe-wyzer by hearing Salomon speaketh not there of the ignorant and Idyots But for so much as men take themselues to bee great Clearkes and Doctors at the fyrst day and beare themselues in hande that they haue profited ynoughe assoone as they haue anye little taste of the doctrine as in good sooth men will swell bigge ynoughe euen lyke Toades howbeeit that all theyr swolnenesse is but wynde forasmuche then as men haue suche ouerweening of themselues therefore Salomon sayeth that there is not so wyze a man but hee groweth wyzer by hearing VVhat is to bee done then VVee muste not bee so forwarde too speake but wee muste also bee as readie too hearken and too heare what is tolde vs Lo what wee haue too beare alwayes in mynde vppon this streyne And verely seeing that Iob sayeth expressely that the gouerners euen suche as were practyzed in wisedome and bare authoritie among men had gyuen eare too him bycause hee excelled I pray you what shall become of them that can not chalendge suche skill too themselues nor haue had the lyke practyze nor borne office whereby too get so muche vnderstanding And yet neuerthelesse lesse wee see there are verye fewe nowe adayes that can abyde to bee taught but euery man taketh vpon him too be a teacher And see howe ill we practise the lesson that is giuen vs by Saint Iames where he sayeth that we must not couet too bee many masters for contrarywise there is none of vs all but hee thinkes himselfe able to guide the whole worlde and in the meane while there is not any man that can abyde to bee taught or tolde any thing no though he bee but a yong Calfe So much the more then ought we to marke this circumstance which I haue purposely touched concerning Iob. The holy Ghoste prayseth the men that were wyse and in authorite who notwithstanding yeelded themselues peasable and refused not to be taught Seeing the holy Ghost sheweth vs this let vs vnderstande that it is not onelye too commende the persons for they are vnknowne to vs at this day but too giue vs example and instruction what wee haue to do And this present admonition is not more than needeth considering the pryde that is in vs For as I sayde euerie man will bee wise and no man can finde in his heart to stoupe so lowe as too confesse that hee hathe neede to bee taught by others Thus the cause why the holy Ghost setteth vs downe suche instruction heere is for that although wee were the excellentest men in the worlde yet must wee not imagine any such perfection in our selues but that wee haue neede too profite yet further And heerewithall let
is it that wee haue to marke here for one poynt And further it behoueth vs also too make comparison heere betweene two degrees that is too wit that if it bee God that giueth speciall vnderstanding vnto men too discerne things that pertaine too this transitorie life what is too bee saide of the doctrine of the Gospell and of the true and pure Religion Haue wee those of nature Can wee purchase those by our owne trauell Alas wee must needes come farre too shorte If it fall out that a man bee a good schoole maister too teach chyldren or a good Aduocate or Phisition or a good Marchant of a Citie or a good laborer in the countrey It is continually the spirite of God that worketh in all these things A man shall haue neede too bee sharpe witted in some one thing more than in some other like as there is required a greater skill in some handycraftes than in marchandize Nowe then euen in all these things which seeme too bee common and of no value in themselues God must bee fayne too distribute his holie spirit vnto men But if wee come to the doctrine of the Gospell there is a wisedome that surmounteth all mans vnderstanding yea and is woonderfull euen too the verie Angelles They bee the verie secretes of heauen whiche are conteyned in the Gospell For it concerneth the knowing of God in the person of his sonne And although oure Lorde Iesus Christe came downe heere beneath yet muste wee comprehende his godlie Maiestie or else wee can not grounde and seetle oure fayth in him I say it concerneth the knowledge of thinges that are incomprehensible to mans nature Nowe if God must bee faine too deale his spirite in respecte of the handicraftes and worldly trades that concerne this transitorie life muche more ought wee too thinke that oure owne sharpe witte is not able too knowe the things that concerne God and the secretes of his kingdome and that it behoueth vs to bee taught by him and in the meane season too become fooles in respecte of our selues as Saincte Paule sayeth that wee may bee partakers of that wisedome I or this is the sentence that is giuen thereof namely that the naturall man doeth neuer comprehende the doctrine of God that is too say as long as men abyde in their owne naturall kynde they neyther knowe what God is nor can at any time taste of his worde but which worse is it is follie too them as Sainct Paule sayth For to their seeming it is an vnreasonable doctrine and therefore it is the only spirite of God that gyueth vs fayth and inlightneth vs And this ought too bee well marked For when wee see there are so fewe that know God yea and that many men whiche are well stricken in yeares and haue liued long time in the worlde are starke madde in their Superstitions and fight feercely against the doctrine of the Gospel oftentimes it dazeleth our eyes and we are amazed at it Yea but heere is a texte which ought too arme vs against such stumbling blockes It is the spirite of God which dwelleth in men It is the inspiration of the Almightie that giueth vnderstanding Do we see wretched men blinded so plunged in ignorance as they cannot come to the Gospel Let vs not maruell at it And why For it is mans naturall kind not to discerne any whit of Gods secrets vntill wee be inlightned But contrariwise when wee see a man that knoweth God whether he be yong or old or if we see an olde man that hath bin saped a long while in the dotages of Papistrie come too right Religion let vs assure our selues that God hath wrought a miracle in that cace Also if wee see yong folkes come to it let vs assure ourselues that God draweth them to him after a maruellous fashion For they do not easily receyue the yoke bycause they bee full of presumption as I sayd afore Then if God tame them and make them teachable it is his mightie hand that hath brought thē vnto it And so we se that this text ought to serue vs in two things The first is that seeing that by our wit can neuer reach so highe as to knowe God or his truth we ought to put our owne reason from vs and to renounce it vtterly And that is the thing whiche Saincte Paule termeth too bee made a foole Then if we will haue our Lorde to fill vs with his wisedome it behoueth vs to become fooles that is to say wee muste not bring anye thing of our own nor weene our selues to haue one thing or other For that were a shetting of the doore againste god VVherefore if wee will haue God to continue the grace of his holie spirite when he shall haue giuen vs any portion of it wee must learne to exalt and magnifie him as he deserueth and to acknowledge that there is not one drop of good vnderstanding in vs till God haue put it into vs And agayne the same must cause vs to persist alwayes in his obedience and to walke in greate feare and carefulnesse seeing that if God should quenche the light that he hath put into vs wee should bee in darknesse yea and in so horrible darkenesse as wee could neuer get out of it This is the firste vse of this place The seconde is that although wee see the greater part of the worlde goe astraye and scarcely any man willing too submitte himselfe vnto God we must not thinke it straunge that men shoulde bee so farre out of order as too playe the wylde beastes And why For it is the spirite of God that gyueth vnderstanding VVherefore let the same bee a ground for vs to magnifie Gods grace the more which we shall haue receyued and therewithall let vs not bee caryed awaye thoughe wee see suche rebelliousnesse And why For men do but followe their owne kynde they followe their owne heade and in the meane while resist God and that is bycause the doctrine of the Gospell surmounteth all mans reason and God must bee fayne too worke by his holie spirite in opening their eyes or else they shall abyde continually in their beastlynesse Finally Eliu concludeth therevpon that great men are not alwayes wise and that sometimes aged menne haue no vnderstanding skill nor discretion more than other men Truely Eliu meeneth not heere to peruert the order of nature For hee hathe protested heeretofore that hee woulde hearken to the aged and was willyng to submitte himselfe too theyr doctrine But he meeneth that which I haue touched alredie namely that God is not bounde too age nor to the states and qualities of men VVhen it pleaseth God too aduaunce a man too dignitie if hee will haue him to serue for the welfare of his people hee indueth him with grace to be able to discharge his office otherwise he leueth him destitute and the higher that a mā is in degree the more shall hee bee knowne to bee a double beast As for example
If there bee a man chosen to preach Gods worde and God bee mynded to shewe fauoure to his Churche hee will indue the sayde man with his spirite hee will gyue him vnderstanding of his worde and hee will graunt him cunning and skill to apply it to the vse of the people and too gather good doctrine of it and finally hee will gyue him zealousnesse and all other things that are requisite and hee will shewe him selfe so manifestly in that behalfe as wee may say that hee hath a care of vs for that hee distributeth his graces after that sorte vnto menne in the things that are requisite for our welfare As muche is to saye of them that sitte in the seate of iustice according as they haue neede that the spirite of God shoulde bee doubled in them so also when God intendeth to bee serued by them hee giueth them a mightie power too discharge their dutie Contrariwise if God bee â—â—gâ—ie with vs then they which shal haue the preaching of his word shall bee beastes withoute vnderstanding and men shall despise them for disguysing thinges so as the good doctrine shall bee defaced and defyled by them and too bee shorte scarsely shall they bee good schollers and therefore muche lesse good Maysters Yee see then what Eliu ment to shewe in saying that the great men shall â—â—t always bee wyze nor the aged men alwayes the men of best vnderstanding As if hee shoulde say wee muste not make a generall rule too say this man is aduaunced too hie estate and authoritie and therefore hee muste needes bee a man of knowledge wee muste not gather any suche consequent of it And why For God can well forsake the great ones so as they shall become grosse beasts and the longer they shall haue liued they shall but haue mispent the more breade in beeing fed at Gods cost in so muche that it had beene better as you woulde say that an Oxe had beene fed with it For it had beene better bestowed So then let vs learne that for as muche as God distributeth hys spirite to those whome hee intendeth to apply to his seruice they ought so muche the better to imploye themselues carefully and in the feare of god And if they doe otherwise it will appeare that those which were taken to bee wysest shall bee vtterly blinded so as they shall not know God according as God threatneth by his Prophet Esay saying that the aged shall not see any whit and that the wise shal become brutish and vtterly dul VVe see theÌ„ howe God declareth a muche more horrible vengeance againste the great men olde men and gouernoures than againste the common people Heereby wee bee warned that wee muste not attribute an infallible authoritie too them as though they coulde neuer errenor misgouerne others Nowe if God doe blinde the olde men greate men and suche as are in authoritie after that sorte what shall become of them I pray you if God giue them not his holie spirite And let vs marke well the cause why God maketh that threatning It is for mennes hypocrisie bycause they serued him but for countenaunce sake and their hearte was farre from him so as they protested too serue him with their mouth and in the meane while gaue them selues to the traditions of menne that is too saye God raigned not alone ouer them by his worde but men had their owne scope But God can not abide that his authoritie should bee so diminished And that is the cause why hee sayth I will binde the wise and take away vnderstanding and reason from the aged VVherefore if wee desire to haue God to gouerne vs and too reigne among vs and to inioye the gracious giftes that are necessarie for our saluation let vs learne that it behoueth vs to yeelde him the dominion and soueraintie ouer vs and all of vs both great and small must ftame our selues to his obedience Furthermore let vs take his worde for our rule and suffer our selues to bee gouerned by it assuring oure selues that otherwise wee muste not looke that the holie Ghost shall worke in vs And therefore let vs seeke all the meanes that can be to be taught God woulde that there should be shepeherdes in his Church to preach his word and that wee shoulde receyue correction and warning at should be shepeheards in the Church to preach his word and that wee shoulde receyue correction and warning at their handes Is not this done so throughly as it ought to bee Let vs praye God to supplie that defaulte VVherefore let vs walke in suche humilitie as oure whole desire may be that God should haue all preheminence ouer vs assuring oure selues that wee can haue no further reason nor vnderstanding than wee bee inlightned by his holie spirite That is the meane whereby hee will neuer suffer vs to bee thrust out of the way but when hee hathe once begun to guide and teach vs he will make vs grow stronger in all wisedome according as Sainte Paule sayth that seeing that God hath once begon in vs he will not suffer vs to want any thing vntill the latter day at whiche time wee shall haue full knowledge of the things whiche wee knowe as nowe but in part Now let vs fall down before the face of our good God with acknowledgement of oure sinnes praying him too make vs so to perceiue theÌ„ as we may be vtterly beaten downe in them and specially that knowing what a number of wantes and miseries bee in vs we may pray him to reforme vs and clense vs from all our spots and make vs so pure by his holie spirite as hee maye alwayes acknowledge and auowe vs too bee his children and that wee also on our side may serue and honour him as our father and shewe such brotherly loue one towardes another as he commaundeth so as we may seeke nothing but to exalt his holy name among vs and euery of vs in his degree too yeelde him his due honour That it may please him to graunt this grace c. The Cxxj. Sermon which is the third vpon the .xxxij. Chapter 11 Beholde I haue vvayted for your vvordes giuing eare vvhile you prepared youre selues and sought out your reasons 12 Then I considered you but there vvas none of you that disproued Iob or that ansvvered his vvordes 13 But to the ende you maye not say vvee haue founde vvisdome God hath cast him and not man. 14 Hee hath not directed his vvoordes vnto mee neyther will I ansvvere him according to your vvoordes 15 They vvere afrayde and ansvvered not but left speaking 16 And I taryed but they spake not they stoode still and ansvvered no more 17 I also will ansvvere in my turne and shevve mine aduice 18 For I am full of matter and the spirite of my belly constreyneth mee 19 Beholde my bellie is as the vvyne that hathe no vente and as the nevve Barrelles that burst 20 Therefore I vvill speake and haue a vent I vvill open my
mee after this manner VVhy suffereth hee the wicked too doo the worst that they can and the good too bee turmoyled and yet in the meane while hee remedyeth it not I saye if a man shoulde aske these fellowes that make suche disputations and are bolde too cast foorth suche blasphemies whether they durst go too them that haue the swoorde in theyr hande too rayle vppon them and too spitte in their faces and too say you are wicked O I dare not would they saye And why Thou art afrayde of a mortall man bycause God hathe giuen him some little sparke of his glorie and commest thou too aduaunce thy selfe agaynste him that hathe made and fashioned thee VVilte thou make no accounte of his power before whome the whole world is nothing VVilte thou checke agaynste him like a madde man and thinke too gette the vpper hande of him VVhen thou ouershootest thy selfe after that sort it shall bee too thy confusion Thus yee see after what sort it behoueth vs too sende those that lift vp themselues agaynst God vntoo the similitude that is set downe heere And likewise euerie one of vs must of his owne accorde come too it when wee bee tempted to impaciencie as surely these temptations do happen vntoo euerie man so as wee bee prouoked too pleade agaynste oure Lorde as often as hee doth not as wee woulde haue him to do Therefore when wee be moued there vntoo let vs thinke thus what Thou durstest not speake agaynst a king nor against a prince that were thy soueraine and had rule ouer thee For why Feare brideleth thee bycause God hath imprinted some marke of his maiestie in him And how then darest thou lift vp thy becke against him Thou wretched creature who art thou It is sayde in Daniell that God sheweth well his prouidence in that kings and princes are obeyed for wee knowe that nothing is more contrarie too mans nature than too bee in subiection So then if God gaue not authoritie too suche as are set in publike state men woulde neuer obey them And that is the cause why it is expressely sayde that God putteth his feare into all the birdes of the ayre and intoo all the beastes of the earth so that if men were become vtterly brutishe yet muste they needes keepe still that vnderstanding that suche as are aduaunced too the seate of iustice ought too bee obeyed And yet notwithstanding that is but a verie small portion of Gods glorie Shall wee then goe make open warre agaynste his Maiestie Is it not the next way to breake our necks If wee leape but three steppes downe it is ynough too brooze vs and if wee leape oute of a windowe that is but a two strydes high from the grounde beholde wee are deade Now we would leape aboue heauen and fetch gambaldes and kicke against God and shall wee bring it about So then wee ought well too consider the infinite glorie of our God to humble our selues vnder it which thing we do not And it is expresly sayd that be will not accept the person of the great but without regarding eyther rich or poore layeth his hande vpon all men and rooteth them out in one night and euen the strongest shal be taken away with out hande VVhen wee heare this let vs vnderstande first that suche as are greate muste not truste in their riches credit knowledge or any thing else True it is that to the worldwarde they shall be honored and it will seeme that they are able to mainteyne themselues bycause they bee rich haue well wherewith and also bycause they are in fauor but all these things are nothing with god Therfore let no man bee proude of his owne greatnesse For suche as stand gazing like Peacocks at their owne tayles do but run headlong into their owne confusion For inasmuch as they flatter themselues they become alwayes the bolder too do euill and that is no more but a further kindling of Gods wrath agaynst them Yee see then that great men ought too put this doctrine in vre of knowing that God accepteth not mennes persons and by the meanes thereof they ought also too looke that they trample not the little ones vnder theyr feete and suche as are vnder theyr power Marke heere too what ende this doctrine is applied and to what purpose it is tolde vs that God is no accepter of persons And why Too the ende that hee which hath seruantes shoulde not oppresse them but vse them vprightly as Saint Paule declareth and that hee which is in publike authoritie shoulde haue such a regarde in gouerning his subiects as to know them to be his brethren bycause that all of vs are the children of God and he hath done vs so much honour as to make vs the membres of his only sonne our Lord Iesus Christ So then let the great men of this world learne to absteine from swallowing vp of the little and from vsing of outrages towards them and let vs all learne to absteyn from aduauncing our selues proudly agaynst those that be our inferiours And why For there is no accepting of persons before god And if men trust so in the shadow of their riches and credite let vs assure our selues that God will iudge them without regarde what they bee nowe yea and that their damnation is readie prepared for them so as they shall bee forced to feele that they are a part of the shape of this worlde whiche vanisheth out of hande as Saint Paule sayeth And heerewithall let vs marke well howe it is sayd that both great and small shall bee taken away in the turning of a hande and that God will make all too bee wyped away at midnight in the time when folke giue themselues to rest and when euery man seemeth too be at his ease yea and that the strongest shall bee taken away without hande that is too say without any preparation God shall not neede too arme manie souldiours or too prepare himselfe greatly too ouerthrowe the greatest and strongest Hee needeth no more but too blowe vppon them or else too turne away hys heart to the ende too drawe his spirite from them and all shall perishe as hath beene declared heertofore Hereby wee may bee taught euerie man in his owne state So then let the great ones knowe that Gods aduauncing of them is not too the ende that they shoulde dispyse others nor vaunt themselues in oppressing the lesser sort but rather let them knowe that they are so muche the more bounde vnto god For what haue they of theyr owne And seeing that all things bee giuen them ought they not therefore too acknowledge from whence they come Aboue all things let them remember what S Iames sayeth let the brother sayth he which is exalted too the worldwarde glorie in his lowlinesse And why For if the rich and such as are honoured or be men of skill and credite do glorie in their highnesse they forget themselues in so doing and are vnthankful to God
haue neede of furtherances Yea and though wee had al the furtherances that could be wished yet is it apparant that there is still default in vs For what is the cause that wee reiect all the benefites that God offereth vs but bycause we bee woise than beasts So then wee must needes conclude that if a man knew the ende of his creation and why hee liueth in this world he would always be moued to profit in knowledge as to set his mind therevpon and hee would neuer refuse the meanes whē they were offred but would think with himself behold God intendeth to teach me therfore it behoueth me to yeelde my selfe willing to learne and to giue eare to his doctrine which he setteth afore me as which is good and auailable for my saluation Lo what desire ought to be in vs But now let vs looke vpon oure owne retchlesnesse For God is so gracious vnto vs as to giue vs his word and not only sendeth vs some man that hath a good wit and vnderstanding but also is willing too do the duty of a master himselfe And although hee come not downe from heauen in his owne visible person yet haue we his law his Prophets and his Gospel which giue vs infallible assurance and record that it is he which speaketh there Then seing that God openeth his holy mouth to teache vs although hee vse mortall men as his instruments I pray you are not we too vnthākfull if we vouchsafe not to profit in his schoole And yet neuerthelesse we see how we fare in that behalfe VVherfore it behoueth vs to remember well the lesson that is shewed heere in respect that God vpbraydeth vs according also as Iesus Christ hath done the Iewes and hypocrites saying you cā skill to discerne the seasons you can tell when the Sunne will cheere the earth you know when the weather will be cleare and fayre so as you may go about your businesse And why discerne we not that whiche belongeth to oure soules Bicause we are too much wedded to thys presente life There is none of vs but he wisheth for raine when he knoweth it to be needefull saying O nowe it were good for the earth to be watered Agayne if we haue neede of heate or of faire weather or of any thing else wee can so good skill to forecast the things that cōcerne the commodities of this temporall life as there is no lacke at al in vs in that behalfe But behold God sendeth vs his word and we know not the due time of his visitation to enter whē the gate is opened vs hee calleth vs on all sides and wee take scorne to come in Furthermore let vs marke well that this similitude is not set downe without cause where Iob sayeth That his words were wished and wayted for as the raine or deaw And Moyses also vseth the same in his song ye heauens saith he let my wordes drop as the deaw or the raine in their season Now for the vnderstanding hereof we must not only consider the raine in it selfe but also marke the vse and profit that it bringeth vs Rain in some respect may be hurtfull as vnto them that are wet too the hard skin when they go abrode in the feelds and to all other men also when it keepeth them within the doores But yet for all that a seasonable rayne bringeth vs sustenance by moysting the earth whiche could yeeld no frute without it Thus ye see why rayne is to be desired And so let vs vnderstand that wee on oure part are muche more barreyn than the earth For proofe heereof we can bryng foorth nothing but shrewd weedes True it is that in respect of euil we be too frutestil but in respect of good we cannot bring foorth so muche as one grayne of corne or one braunch of good herb and much lesse can wee bryng foorth any one good nourishing frute wherewith to feede our selues or shoote foorth one blade of good corne vntil god haue chaunged our nature But hath God put good into vs He must also be faine to water it or else it will bee either choked with briars or else grow wilde Our Lorde then must worke in that behalfe And beholde the meane that he intendeth to keepe is that he sendeth vs his word as raine to the ende that beeing so moystned wee maye see what his woorking and cheerefulnesse is and that the good roote which he hath planted in vs may not perish but increase more and more and bud bring foorth good frute Furthermore let vs take heede we become not like stones and blockes when God rayneth so vppon vs The rain doth the earth good when it is well tilled but will it do any good to a rock No none at all the rayne is but lost vpon it Euē so is it with men If we be well tilled and minded to yeelde vnder the obedience of oure God when he maketh his word to raine vpon vs Certenly it will enter into our harts and we shal feele the working of it so as we shal be the more disposed vnto goodnesse and our good works shal shewe that we haue not bin watered in vayne and that Gods minde was not that his graces should be lost in vs But if we continue alwayes in oure cursed nature as many men do which are wilfull and froward then shall we be like rocks hee will raine vpon vs but what for that VVee shall haue no disposition to receyue the raine and that will cost vs right deere Therefore let vs vnderstand that it is a raine of Gods sending when he will haue his worde preached vnto vs And that if when it streameth downe vpon vs we make it too vanish in the aire and suffer it not to light vpon the ground we may be sure that such vnthankfulnesse shall not scape vnpunished Thus ye see to what end it behoueth vs too apply the similitude that Iob vseth heere when he sayth that his wordes were wayted for and longed for as the rayne and deawe That is to wit we must assure ourselues that the good doctrine whiche God sendeth vnto vs for oure welfare commeth to vs from heauen and that although we heare it at a mortall mans hand yet notwithstādyng it is of Gods sending Ye see then how Gods desire is too water vs Too what intent To make vs receyue good seede out of hand and to bring foorth good frute according as it is added heere For Iob not only sayth that hys words were longed and wayted for But also that men receiued them immediatly with greate and earnest good will and also that there was no more replying to the cōtrary Then if it please God to teach vs and for the doing thereof to raise vp meete men induced with the grace of his holy spirit vnder whome wee may profite Let vs giue eare to them with all reuerence and yeeld too theyr good doctrine without any constraint True it is that we ought to examine spirits and
that wee must not at all aduenture receyue all doctrines that are set afore vs vntill wee be sure that they are of god But when we knowe that it is God that speaketh that is too say when wee are sure that we be taught in hys name and as it were by his mouth then is there no replying but wee must doo him the honoure to settle ourselues fully vpon his word so as we may yeld ourselues obediēt vnto it it may haue full course and authoritie among vs True it is that many can find in their harts to suffer God too speake without kicking against him so as they know the things to bee good which are preached vnto them but yet doo they striue against him in their life And that is the thing wherein our Lord intendeth to trie whether we be his or no. Haue wee heard Gods word VVe must not reply against it but we must glorify God assuring our selues that there is nothing better for vs than to obey him Haue we once acknowledged that Let euery of vs when we be retourned intoo oure houses shewe by oure deedes that wee haue borne away the doctrine and do alow it as good For he that doth contrary to that whyche he confesseth is double condemnable And surely as there bee folke that doo muche woorse in secrete than if their wickednesse were opened too the worlde So also theyr replying againste God extendeth not onely to the mouth but also to the lyfe Therefore when folke lyue not as they are taught by the Gospell their works replye sufficiently agaynste god VVhen any man troubleth his neighboure so as he riseth vp openly against him and doth him any violence it is certayne that suche outrage shall not bee borne withall but shall be punished at Gods hande howe long so euer hee tarrie And although oure going about to anoy our neighbours be by suttle tie and as it were by vndermining so as our slights bee cheefly conueyed and couered and we cannot be reproued of men nother can any man to our seeming finde fault with vs yet notwithstanding the crye mounteth vp to Heauen and craueth vengeance at Gods hand for the extortion that we haue so committed in secret VVherefore let vs marke well that although we haue yeelded such reuerence vnto Gods word as to heare it as good and holy doctrine and to receiue it as the very foode of our soules and as the meane too bring vs to the euer lasting life and the saluation which we pretend to desire yet it behoueth euery one of vs too take good heede to hymselfe that hee replye not agaynst it by hys life And nowe let vs consider a little if a man may euer find this vertue in the world Behold Iob speaketh in such a time as Gods doctrine was yet very darke for it is not well knowne whither he liued after the law of Moyses or before howbeit it is certayne that hee was auncienter than the Prophets For when he is spoken of in the Prophets hee is spoken of as a man that had bin of auncient time Now seeyng it is so I pray you ought not the world at this day to be more giuen to receiue Gods doctrine than at that tyme For as I haue sayde the doctrine of God was very darke in those dayes and God sent it but as it were drop by drop euen as when ther falleth a small deaw in the night Too bee shorte men are taught it but slightly in comparison of the abundance of grace which God sendeth into the worlde in these dayes For in the Gospell we haue infinite treasures of wisdome and knowledge God sheweth hymselfe familiarly vntoo vs he will haue vs to be filled and throughly filled wyth all perfection of his doctrine and he giueth so cleere and certayne vnderstanding as can be possible And yet for all this where is the reuerence that Iob speaketh of where is the desire where is the amiable obedience ▪ Nay contrariwise we see skornefulnesse as I haue touched already Againe when the doctrine is preached how many are there that giue attentiue eare vnto it Nay the most parte are busied about theyr owne fancies and earthly cares where they haue I wote not what matters within them that shut God out of dores so that they play the resty iades in kicking against the doctrine Theyr comming to Sermons is but for fashion sake and they returne home from them as wise as they went thither So then there are very fewe folke in whome the reuerence is to be founde that is spoken of heere And as for conforming themselues fully vnto it that is a very rare vertue For euery man will be wise and cunning and after that sort In not obeying God and in not comming to the knowledge of the holy scripture nay mary say they I thynke thus and thus it seemeth to me And men are not ashamed to alledge theyr weenings before God and it is the cheefe articles of the fayth of the Papists at this day that in their opinion God ought too set greate store by them for thys theyr ouerdiuelish pride in that they would haue all men to holde themselues too all their deuises And they that blaspheme not so openly with theyr mouthes are neuerthelesse seene by theyr deedes that they rebell agaynste god For wee see howe God doth nowadayes set out the whole perfection of wisedome in the Gospell and commeth so familiarly vnto vs desiring to fill vs to the full And yet notwithstanding wee finde no tast in hys worde but vtterly despise it and when it is declared vnto vs wee go about to resist it or at leastwise too deface it by our doings Seeyng then that we are so maliciouse shall not they that heare Iob beare witnesse against vs Shall they not vpbrayde vs wyth the obedience whiche they yeelded vnto Iob who in deede was a Prophete of God but yet had no suche recorde of his calling as oure Lorde Iesus Christ hathe giuen to those that preache his Gospell in these dayes And therefore let vs marke well thys texte For like as it is sayd that the least in the kingdome of heauen that is to saye of them that preache the Gospell in these dayes is more excellent in his ministerie than Iohn Baptist and all the Prophets so on the contrary parte when we despise the doctrine that God sendeth seeing that he commaundeth it to be so honoured it is certayne that we shall be double giltie Thus ye see what we haue to marke in thys text And it is sayd immediatly that if Iob iested with them they beleeued it not VVhereby he meeneth that hee had suche a grauitie in him as men durst not beleeue that hee woulde iest bycause that in all his conuersation he shewed himselfe as a Prophete of God and had gotten so greate credite as the very reuerence whiche men beare vnto him was a cause that men thought not that hee would abace himselfe to become fellow like and companion