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
vs our debts as we forgiue our debters 598. b 29. 33. Seeke yee first the kingdome of God and his rightuousnesse and all these thinges shall be ministred vnto you 72. b 57. 7. 2. VVith what measure yee meete it shall be measured to you againe 328. b 34. 7. Seeke and yee shall finde knocke and it shall bee opened vnto you 684. b 20. 703. b 47. 11. If yee then which are euill can giue too your children good gyftes howe much more shall your father whiche is in heauen giue good things to them that aske him 177. b 3. 12. VVhat so euer yee woulde that men should doe too you euen so do ye to them 20. a 31. 19. Euerie tree that bringeth not forth good fruite is hewen downe and cast into the fire 161. b 35. 10. 16. I sende you as sheepe in the middest of wolues be ye therefore wise as Serpentes and Innocent as Doues 98. a 35. 29. A Sparrowe falleth not on the grounde without the will of GOD. 438. a 47. 402. b 30. 30. The haires of our heade are all numbred 402. b 30. 11. 11. Hee that is leaste in the kingdome of heauen is greater than Iohn Baptist 552 b 5. 25. God hideth his secretes from the wise and menne of vnderstanding and reueleth them vnto babes 662. a 29. 753. b 22. 28. Come vnto mee all yee that are wearie and loden and I will ease you 139. b 28. 428 b 42. 553. b 8 717. a 35. 12. 31. Thou shalt loue thy neighbour as thy selfe 319. b 5. 13. 14. By hearing ye shall heare and shall not vnderstand and seeing ye shall see and shall not perceyuer 810. b 15. 22 Riches are called by Iesus Christ thornes 6. b 35. 24. The kingdome of heauen is likened too a man that sowed good seede in his fielde 426. a 2. 52. The kingdome of heauen is like too a husbande manne which bringeth foorth out of his treasure thinges both newe and olde 460. b 58. 15. 13. Euerie plante which my heauenly father hathe not planted shall be rooted vp 161. b 40. 16. 3. O hypocrites yee can discerne the face of the skie and can ye not discerne the signes of the times 551 a 29. 19. VVhat so euer thou shalte bynde vpon earth shall bee bounde in heauen and what so euer thou shalt lose on earth shall bee losed in heauen 645. b 36. 647. a 57. 648. a 55. 18. 7. VVo bee too that man by whome the offence commeth 58. a 16. 10. In heauen the Angelles of little ones beholde alwayes the face of my father which is in heauen 16. a 61. 18. VVhat so euer yee â—inde on earth shall bee bounde in heauen 648. a 55. 19. There shall bee two in one flesh 363. b 34. 23. A riche manne shall hardly enter into the kingdome of heauen 7. a 38. 21. 33. A householder planted a vineyard and let it out to husbandmen and after sent too gather the fruites 426. a 2. 44. VVho so euer shall fall on this stone he shall bee broken 421. a 22. 22. 33. 39. Thou shalte loue thy neyghboure as thy selfe 319. b 5. 23. 8 There is one onely which is our maister too wit Christe 130. b 60. 12. VVhosoeuer will exalte him selfe shall be brought lowe 421. a 36 481 a 34. 796. b 53. 23. The principall Articles of the lawe are iudgement mercie and fidelitie 124. b 24. 24. 24. There shall arise false Christes and false Prophetes and shall shewe greate signes and wonders so that if it were possible they should deceyue the verie electe 244. a 2. 28. VVhere so euer a deade carkasis thether will the Eagles resort 787. b 56. 25. 32. Christe shall separate the one from the other as the sheepeheard separateth the shepe from the goates 423. b 53. 40. That which yee haue done too the leaste of my brethren yee haue doone it too mee 42â— a 10. 26. 24. VVo bee too Iudas by whome the sonne of man is betrayed it had beene good for that man if hee had neuer beene borne 58. a 16. 27. Drinke ye all 693. a 5. 37. Iesus beganne too waxe sorrowfull and greeuously troubled 55. b 32. 27. 5. Iudas after hauing cast the Siluer peeces into the Temple went and hanged him selfe â—01 a 60 689. b 10. 46. My God my God why hast thou forsaken mee 57. b 49. 177. a 58. 357 b 10. 51. The vayle of the Temple was rent in twaine 227. b 25. 28. 18. All power is gyuen me in heauen and in earth 279. a 37. 333. b 53. Marc. 1. 12. 13. IMmediately the spirite driueth Iesus intoo the wildernesse and hee was there fortie dayes and was tempted of the Diuell 31. a 13. 577. b 42. 4. 12. The enemies of the truth see in seeing and discerne nor and in hearing they heare â—â— care and vnderstand not 810. b 15. 21. Is the candle light to bee put vnder a bushell or vnder the table 373 b â—3 630. a 18. 24. VVe shall be measured with the like measure as wee meete to others 328. b 34. 12. A certain man planted a vine yard and compassed it with a hedge and digged a pit for the vvine presse 426. a 2. 41. A poore widowe cast into the treasurie two mites 588. a 3. 13. 20. Excepte the Lorde had shortned those dayes no flesh shuld be saued but for the electes sake hee hath shortned them 638. b 5. 14. 23. The Lord gaue them the cup and they dranke al of it 693. a 5 15. 34. My God my God why hast thou forsaken me 357. b 10. 15. 16. Go ye into all the vvorlde and preach yee the Gospell to euerie creature 220. b 35. Luke 1. 6. ZAcharie and his wife Elizabeth were both iust before God walking in all the coÌ„maundementes and ordinaunces of the Lord without reproofe 205. a 35 9. Seeke and ye shall finde 703. b 43. 53. The almightie hath filled the hungrie with good thinges and the riche he hath sent emptie away 79. a 5. 10. 11. Feare not for beholde I bring you tidings of great ioy that is that vnto you is borne this day in the citie of Dauid a sauiour Iesus Christ 650. b 3. 4. 23. Iesus was led by the spirite into the wildernesse and was there tempted of the Deuill fortie dayes 31. a 13. 577. b 43. 4. Man shall not liue by breade onely but by euery worde of God. 347. a 55. 18. The spirite of the Lorde is vpon me bicause hee hath annoynted me that I should preach the Gospel to the poore 645. b 58. 58. Go from me Lord for I am a sinfull man. 281. b 14. 6. 25. VVo be to you that nowe laugh for ye shall vvayle and weepe 165. a 15. 376. b 8. 509. b 58. 567. b 49. 27. Loue your enemies 597. a 20 598. a 14. 28. Pray for them that hurt you 598. a 14. 31. As ye would that men should do vnto you so doe ye to them likevvise 319 b 4. 35. God
to teach vs we reiect the assurance that god giueth vs of his doctrine 542. b. 48 They that despise their teachers offer wrong vnto God. 237. b. 21. All Popish Teachers are scorners of God. 215. b. 44. The condemnation of hypocriticall teachers 71. a. 47. Temptations Tempting Temptation 68. a. 50. Three degrees of Tentatiōs 282. b. 3. VVee are sometimes Tempted without any inward affectiō 577. b. 41. Temptation spirituall 1. b. 45. Temptations too any vnlawfulnesse come of the diuell 19. a. 16. Great difference betweene the beeing beaten downe with Temptatiōs and beeing shaken only and yet with standing them 282. a. 18. and so forth Temptations blot out the rememberance of Gods benefites 58. a. 3. The Temptations trialles and troubles of the godly are many and manifold 20 a. 50. 29. a. 50. VVhy vvee ought not too mislike of Gods doing when he causeth vs to be Tempted and tried 19. b. 22. The violence of Temptations and afflictions driueth euen the godliest to ouershoote themselues 663. b. 11. The saintes which God most loued haue bene in very great Temptation and how we ought too applie this to our comfort 320. a. 5. VVhy some men are stronger in tēptations and afflictions than othersome 27. a. 11. The greatest Temptation that can come to man is to be pressed with the feeling of Gods wraih 113. a. 61 114. a. 23. b. 32. 120. b. 17. Hovv the faithful ought to strengthē themselues in Tentations 338. b. 54. Gods strength neuer fayleth men in their temptations 53. a. 12. Our ouercōming of Temptations is not without leauing some markes of our infirmities 663. b. 22. The ouercomming and withstanding of Temptations and aduersities commeth of Gods power in vs and not of our selues 28. a. 41. 59. Satans chiefe Temptation in our afflictions 51. b. 10. Terrible To what end God sheweth himselfe Terrible to vs. 740. b. 35. 753. a 10. 754. a. b. 807. a. 8. Thankfulnesse VVhat maner of Thankfulnesse it be houeth vs to yeeld to God when we haue felt his mercy in forgeuing our sinnes 653. a. 50. All Gods creatures prouoke vs too Thankfulnesse towardes God. 705 b. 50. Thoughts The errour of the Papistes touching sinfull thoughts 48. a. 12. 664. a. 10 Threatnings Looke warning God denounceth not his threatnings in vaine 513 b. 51. Thryce VVhat the number of Thryce betokeneth in holy Scripture 658. a. 8. Thunder The ingendring of Thunder and lightning in the aire 736. a. 10. The Thunder is termed the voyce of God. 739. a. 49. The Thunder and tempestuous weather are messengers of Gods Maiestie and proofes of his prouidence and soueraigntie ouer all his creatures 743. a. 20. The Thunder and lightning make vs vnexcusable if we do not thereby both know feare and magnifie God. 739. b. 13. 741. a. 39. The Thunder maketh euen the Reprobates and Atheistes to knowe and confesse that there is a God. 752. a. Tormenter A man can haue no worse Tormenter then himselfe 271. a. 59. Trades All Trades are giftes of God. 521. a. 61 Trauell All Trauaile and turmoyle in the world can not make a man riche except God blesse him 514. a. 61. Trayterousnesse The proud Trayterousnesse of man. 289. a. 19. Treasure VVhat the similitude of the vvoord Treasure importeth 769. b. 50. Tumbe The heauen shall serue for a Tumbe to Gods Saintes 517. a. 15. Looke more in Buriall Trouble Such as are bold in Troubling others shal be danted by the hand of god 519. a. 25. Trust VVe must continually trust in Gods goodnesse 108. a. 61. 798. b. a. VVhat is imported by Trusting in God. 129. a. 13. 257. a. 38. Gods bereauing vs of all trust in our owne righteousnesse is to our singular benefite and welfare 660. a. 14. Our trust must not bee tyed too the things that are seene but we must Trust in God euen in the midst of death 561. b. 32. Truth VVhen God offreth vs his Truth we must receiue it vvithout replying or gainsaying 659. a 53. The Trueth of God shall neuer bee suppressed 132. a 56. 623. a 44. It is blafphemy against GOD too make countenance or consent to such as maintaine an euill case go against the Trueth 502. a 25. He that knoweth Gods Trueth must not keepe it close but is bound to his neighbours 302. a 25. VVhensoeuer we see a man striue against Gods Truth in woordes or vvorkes we ought to set ourselues against him 374. a 22. The feare fauoure or authority of man must not restraine vs from the maintaining or setting foorth of Gods Truth 625. b 50. 626. a b 627. a. VVe must not be afraid to maintain Gods Truth and why 701. a 33. VVhy men dare not maintaine the Truth the Punishment of their faint hartednesse 623. a 61. God is not worshipped if his Truth be not obeyed 129. a 28. Man of his owne nature cannot call vpon God in Truth 284. a 51. One cause that hindereth the simple sort to come to God is Truth 524 a 61. Turke The ground of the Turkes Religion 79. b. 60. Of Turning The welspring of all euilles and of destruction is to Turn away from God. 683. b 42. VVhy the Heathen and Paynims are said to be Turned away from god 684. a 1. V. Vanity Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17. Vainglory or Ambition The vainglorious man doth not any thing but he loketh for praise 542 a 33. The man that exalteth the message of Gods doctrine is not to be condemned of Vainglory 715. a 14. The Vaineglory of ambition of Parentes 14. a 20. The Vainegloriousnes of worldlings 61. a 22. Vertue and Vertuousnesse VVhen a man is not Grounded in the feare of GOD his Vertues are but filthinesse 813. a 26. 814. a 2. The more Vertuous that men ar the better doth God like of them and the more is he honored and glorified thereby 716. a 25. Gods Vertues are himselfe 634. b 47 Vnbeliefe The great Vnbeliefe specially in afflictions 645. b 1. Vnderstanding Gods bountifulnesse in giuing of Vnderstanding to such as craue it 692. b 20. Our Vnderstanding is not perfect 78 b 18. God must not bee measured by our Vnderstanding 454. b 8. The spirite of Vnderstanding is the gift of God not of nature 223. b 12 God hath not set men in this vvorlde to bereaue them of all Vnderstanding 529. a 10. Looke more in Reason Vndutifull Vndutifull men are compared too drie brookes 125. a 12. Vnicorne Of the Vnicorne 780. a 38. 781. b 16. Vnity Our Vnity ought to be in the right feare of God. 315. b 20. Vnkindnesse Mens Vnkindnes ought to prouoke vs to remit our selues wholy vnto God. 555. a 49. Violence God accepteth not our prayers except our handes bee cleare from Violence 227. b 20. Vnquietnesse The Vnquietnesse of the wicked 302 b 45. Vnthankefulnesse Vnthankfulnesse in men 117. a 57. Vnthankfulnes in grudging against God when hee bereeueth vs of his benefites 33. b
them 534. a 2. VVisdome The VVisedome of God is infinite 95. a 12. Truth VVhen God offreth vs his Truth we must receiue it vvithout replying or gainsaying 659. a 53. The Trueth of God shall neuer bee suppressed 132. a 56. 623. a 44. It is blasphemy against GOD too make countenance or consent to such as maintaine an euill case go against the Trueth 502. a 25. He that knoweth Gods Trueth must not keepe it close but is bound to his neighbours 302. a 25. VVhensoeuer we see a man striue against Gods Truth in woordes or vvorkes we ought to set ourselues against him 374. a 22. The feare fauoure or authority of man must not restraine vs from the maintaining or setting foorth of Gods Truth 625. b 50. 626. a b 627. a. VVe must not be afraid to maintain Gods Truth and why 701. a 33. VVhy men dare not maintaine the Truth the Punishment of their faint hartednesse 623. a 61. God is not worshipped if his Truth be not obeyed 129. a 28. Man of his owne nature cannot call vpon God in Truth 284. a 51. One cause that hindereth the simple sort to come to God is Truth 524 a 61. Turke The ground of the Turkes Religion 79. b. 60. Of Turning The welspring of all euilles and of destruction is to Turn away from God. 683. b 42. VVhy the Heathen and Paynims are said to be Turned away from god 684. a 1. V. Vanity Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17. Vainglory or Ambition The vainglorious man doth not any thing but he loketh for praise 542 a 33. The man that exalteth the message of Gods doctrine is not to be condemned of Vainglory 715. a 14. The Vaineglory of ambition of Parentes 14. a 20. The Vainegloriousnes of worldlings â—â— a 22. Vertue and Vertuousnesse VVhen a man is not Grounded in the feare of GOD his Vertues are but filthinesse 813. a 26. 814. a 2. The more Vertuous that men ar the better doth God like of them and the more is he honored and glorified thereby 716. a 25. Gods Vertues are himselfe 634. b 47 Vnbeliefe The great Vnbeliefe specially in afflictions 645. b 1. Vnderstanding Gods bountifulnesse in giuing of Vnderstanding to such as craue it 692. b 20. Our Vnderstanding is not perfect 78 b 18. God must not bee measured by our Vnderstanding 454. b 8. The spirite of Vnderstanding is the gift of God not of nature 223. b 12 God hath not set men in this vvorlde to bereaue them of all Vnderstanding 529. a 10. Looke more in Reason Vndutifull Vndutifull men are compared too drie brookes 125. a 12. Vnicorne Of the Vnicorne 780. a 38. 781. b 16. Vnity Our Vnity ought to be in the right feare of God. 315. b 20. Vnkindnesse Mens Vnkindnes ought to prouoke vs to remit our selues wholy vnto God. 555. a 49. Violence God accepteth not our prayers except our handes bee cleare from Violence 227. b 20. Vnquietnesse The Vnquietnesse of the wicked 302 b 45. Vnthankefulnesse Vnthankfulnesse in men 117. a 57. Vnthankfulnes in grudging against God when hee bereeueth vs of his benefites 33. b 52. 34. a 53. b 47. Vnthankfulnes in forgetting Gods protection 23. a 3. The mannes Vnthankfulnesse is the cause of his decay 97. b 21. VVhen God giueth the vvicked the vpperhand it is to punish the Vnthankfulnesse of the vvorld 132. a 61. Vprightnesse Trew Vprightnesse 4. a 9. VVhence Vprighnes springeth 20. a 15. VVherin Vprightnesse consisteth 20 a 21. VVhereto Vprightnesse tendeth 20. a 32. The principall or chiefe point of Vprightnesse 20. a 35. The triall of Vprightnesse 20. a 32. True Vprightnesse the marke and vvarrant of soundesse of hart 4. b 111. It is vnpossible that maÌ„ should haue such perfection as to be garnished with Vpright dealing in all points 548. a 11. It is a woonder that a man vvhich walketh Vprightly should be honored at this day 555. b 57. Visible The sight of these Visible thinges must leade vs too the considering of the thinges that are inuisible 790. a 41. Visions Visions of the fathers 77. b 58. VVhy God appeared in visions and dreames to the men of olde time and vvhy he doth not so to vs. 639 a b. VVhy the Visions were with tokens to amaze men 77. b 58. 78 a 12. VVe in these dayes must not looke for Visions reuelations 639. a 17 Gods inward vvorking in mens harts by remorses inspyrations and Visions 638. b 24. Visions not to be longed for 79. b 23 The Vanity of them that desire Visions 79. b 35. Visitation God sendeth vs his woord and wee not the due time of his Visitation 551. a 41. Vsury Of seruing God vpon Vsury 69. b 38. Vyce Euery Vice dravveth man away from God. 526. b 53. Two Vices that commonly raigne in the worlde namely contempt of God and superstition 94. a 21. Twoo extreme Vices amongst men one in that some are greedy too knovve all thinges the other for that some will not seeke to know that they should and that is euydent amongst the Papists 528. b 25 How loth all men are too haue their Vices rebuked and specially Princes and great men 697. a â—6 Shamefull and abhominable Vices may not be spoken against novve adayes 697. b 27. W. VValke VVhat is ment or signified by VVal king generally â–ª 4. a 37. VVhat it is too VValke vvith God. 665. b 42. VVhy Enoch is sayd to haue VValked with God. 665. b 59. VVhat it is too VValke vvith men 665. b 41 VVhat it is to VValke vvith the vvicked â–ª 664. a 55. VVe can not vvalke to Gods contentation except vve eschue euill 20. a 47. How we may walk as it becommeth vs. 40. b 38. VVarenesse VVarenesse needful in all states and degrees 7. b 51. 8. a 35. VVarenesse at feastings 8. a. VVarenesse in time of prosperitie 22. a 22. 30. b 25. VVarenesse in preuenting and eschuing of sinne and offences 14. b 59. 15. b 5. VVarenesse in mistrusting of secrete vnknovvne sinnes past 15. b 13. VVee bee warer in daungers of the bodie than in dangers of the soul 19. a 39. VVarning The VVarning that God giueth vs as well in his woorkes as in his word ought to arme vs against al inconueniences and temptations 786. b 21. VVarre Howe the vvicked are sayd to make VVarre against God. 307. b 40. VVashing VVhat is meant by VVashing 188. a 30. VVater VVater is the beginning or ground-worke of the world 740. b 14. VVay VVe must not svverue from the way that God hath shewed vs. 459. a 21 VVeake Man is not onely VVeake but also corrupte and the difference betwene these two 299. b 55. 300. a 22 VVeale or VVelfare VVherein consisteth oure greatest VVeale 507. a 35. VVeldoing Our VVeldoing profiteth not God neither doth our euill doing hurt him 701. b 15. The thinking that God is beholding to vs for our VVeldoings is the grounde of many superstitions 701. b 42.
by man we must not thinke all this to haue bene deuised as a tryfling toy by men but it was Gods will it shoulde bee so And wherefore for his meaning was to put men in remembrance that they are not worthie to approche vnto him VVhen wee come vnto God it behoueth vs to acknowledge our owne poorenesse and to be ashamed of it and to say Howe dare I preace before the maiestie of my God what fauour shall I find there Gods will is to haue this knowen in all ages and now although wee haue not the sayde Ceremonic of clenzing our selues yet it behoueth vs to haue the meaning of it in vs that is to wit that at all times and as oft as we come vnto God to make our prayers and petitions vnto him wee must acknowledge that we be vnworthie sauing that wee knowe the meane wherby he receyueth vs that is to wit to clēze our selues by beleeuing in our Lord Iesu Christ knowing that he is the onely wasshing whereby all our spottes may be made cleane VVill we then be acceptable vnto God It behoueth vs to attayne to it by the meanes of our Lorde Iesus Christ shrowding vs vnder the grace which he hath purchaced vs by his death and Pasion as who is the full perfection and accomplishment of the things that haue bene giuen forth in old time in figures and shadowes Therefore let vs caste our selues flat before the face of our good God with acknowledgmēt of our offences beseeching him to make vs know better what we haue lefte vndone and that as long as wee liue in this corruptible worlde we acknowledging our selues to bee wrapped in many sinnes may resist the temptations of our fleshe and buckie our selues to battell agaynste all things that may turne vs aside frō the obeying of our god And although we faile in diuerse sorts yet neuerthelesse let vs pray that we may walke in such soundnesse afore him as we may desire nothing but to dedicate our selues wholy vnto him and that it may please him to accept the seruice that wee offer vnto him in the name of our Lord Iesus Christ notwithstanding that it be vnperfect vntill such time as his glory shall shine fully in vs That it may please him to bestowe this benefite and grace not onely vpon vs but also vpon all people and Nations of the Earth c. The third Sermon vpon the first Chapter This Sermon is yet still vpon the text of the fifth verse which is set downe in the laste Sermon afore according also as it bath partly bene shewed alreadie I Began to tell you yesterdaye what is ment by this saying that Iob sanctified his children or commaunded them that euerye of them shoulde sanctifie himselfe For vnder the Lawe and before the Lawe when men offered sacrifizes it behoueth the offerers to bee clenzed before hande and that was to doe them to wit howe wee be not worthie to approche vnto God by reason of our vnclennesse and filthinesse If wee come vnto God such as wee bee of our selues wee deserue to bee shaken off and to be taken at his hand for stinking carions Therfore it standeth vs in hand to make our selues cleane And how may that be done The men of old time had certaine Ceremonies according as it was needefull that they should haue suche healpes before the cōming of our Lorde Iesu Christ by reason of the rawenesse of the tyme But nowe in these dayes we know how we ought to haue recourse to the preciouse bloud of Gods sonne which was shedde to washe vs withall Therefore if we meane to be receyued for cleane before God it behoueth vs to repayre to the bloude of our Lorde Iesus Christ And furthermore wee must also sighe for our sinnes For by this meanes are we to be clenzed namely by acknowledging the euill that is in vs which by and by causeth a sorinesse and hatred of ourselues for that wee haue bene so vnhappie as to displease god And thus we see why we haue no more the figures that were before the comming of our Lorde Iesus Christ and yet do keepe still the truth and substance of them VVhat is to bee done then at all times and as oft as we call vpon God Euery one of vs must haue an eye to his owne poorenesse and vnclennesse and be displeased with himselfe for it and therewithall also desire our Lorde Iesus Christ to washe vs and make vs cleane with his bloud so that we may appeare as if we were pure and cleane in the presence of God his father And this is to be done not onely one day in a weeke nor for some certayne tyme but continually all our life long and we must beare in mind how sainct Paule sayeth that our Lorde Iesu Christ was sacrifized as the true Easterlambe to the end that we shoulde still be coparteners of that sacrifyze specially as he sayeth in all purenesse He sayeth not that Christians ought to sanctifie themselues vnto God once a yeere but that they ought to continewe their holinesse all their lyfe through out VVherefore Bycause the sacrifize which Iesus Christ hath offered and whereof wee be made coparteners is euerlasting and the vertue thereof indureth for euer So then let vs euery morning and euening apply our indeuour to that which is shewed vs here that is to wit to sanctifie our selues vntill it please God to be so graciouse vnto vs as to dwell with vs for euer From the time that the lawe was published God specially cōmaunded the Iewes saying Sanctifie your selues for to morrow saieth Moyses the Lord will shew you his glorie But God is openly shewed vnto vs in the person of his sonne yea and that in such wise as we may behold him as it were face to face so the Gospel be preached for ther hath God discouered himselfe familiarly vnto vs Therefore it becommeth vs to haue the sayd affection and zel◠which I haue spoken of that is to wit that we be wholly and fully giuen vnto him forsaking all filthinesse that may hinder vs from the seruing and honouring of him But it foloweth that Iob offred sacrifyzes according to the number of his children VVe haue alreadie briefly shewed that although Iob feared least his children had offended God yet notwithstanding hee forbade them not to keepe companie stil togither bicause their so doing was a good thing but sought the remedie of the infirmities wherevnto men are inclined and subiect Moreouer it may be demaunded how it came to passe that Iob durst offer sacrifize seeing he was not instructed in the lawe specially for asmuch as it is very likely that he liued before Moyses was borne For the Sacrifyzes that mē offer vnto God without fayth deserue to be mislyked How then coulde Iob offer sacrifyze hauing not any assurance of Gods will VVe muste call agayne to minde that which hath bene touched in the first Lecture that is to wit that it was Gods will to haue alwaies some
see then what wee haue to marke But it is sayde that a man for saketh the feare of God when hee hath not compassion of the afflicted And trulye if a man remember well the rule whiche is giuen by our Lorde Iesus Christ hee shall well see howe there is no feare of God in vs when wee bee so shrunke away And why so For yee see howe our Lorde Iesus Christ telleth vs that wee ought to followe oure heauenly father if wee will bee taken for his children The very heathen themselues coulde well skill to say that there is nothing wherein a man dooth more resemble God too fashion himselfe like vntoo him than in doing good inasmuche as it is a kindely thing for a man to succour those that are in necessitie And now yee see howe God causeth his daysunne to shyne both vpon good and bad If I see my brother if I see him that is as it were a mirrour of myne owne flesh and myne own nature pinched with aduersitie and haue no care of him is it not a token and proofe that I thinke not of God and that I am ouerbeastly And so it is not without cause sayd in this streyne That suche as haue no pitie vppon the poore wretched creatures which are in aduersity haue giuen ouer the feare of god Yee see also why our Lorde Iesus Christ sayeth that the cheefe poyntes of the lawe are iudgement rightuousnesse mercie and truthe VVhen wee will shewe that wee feare God and desyre to serue him wee muste come to this present poynt that wee walke in soundnesse among men so as wee bee not gyuen too guy lefulnesse and malice and furthermore that wee render euerye man his ryght that wee maynteyne good and ryghtfull caces as neere as wee can and that wee pitie suche as haue neede of our helpe in succoring them to the vttermost of our power Yee see I say wherein wee shall fulfill Gods lawe But if wee bee full of crueltie so as euery of vs thinke onely vpon himselfe and make no account howe other men fare herein wee shewe our selues to haue no regarde of god And why For if wee had God before our eyes we would consider that hee hath set vs here to liue togither and to communicate one with another wee would consider that hee is the father of vs all wee woulde consider howe hee hath made vs all of one kinde to the ende wee shoulde one of vs haue care of another and none of vs drawe awaye by himselfe alone considering that wee haue neede one of another Therefore it is too bee sayde that suche as are turned away from this kindhartednesse haue also turned their backe vpon God yea and that they knowe not what thing manhood is Then let vs beare well in minde this sentence That to proue our selues to haue the feare of God it behoueth vs to labour to do good to the afflicted True it is that for the obseruing of this general rule wee bee bounde to do good to all men Howbeit forasmuchas wee haue greate hardnesse of hart wee must bee softened by the syght of euerye one that is in distresse And in the same is a good meane to breake and abate all the enmities and euill will that haue bene afore As how If a man bee in prosperitie and aflote and bee hated and afterwarde fall and haue some greate storme lyght vpon his head the sayd hatred which had bene afore ceasseth insomuche that they whiche had borne rancour agaynste him and woulde fayne haue eaten his hart and his guttes as they say are somewhat appeased when they see what a chaunge is happened vnto him And seeing that affliction is ynough to kill hatred to make enmitie too ceasse I pray you what shall it do when wee see our neighboures in aduersitie Ought we not to be double moued to succoure them As for those that torment and sting poore folke that are in miserie and heauinesse they are not onely vnkind bicause they haue no compassion but also they exceede further forsomuch as they come to increase the mischeefe If I see a man that mourneth and desireth succour of me and I turne my backe vpon him I am cruell and I shewe my selfe too knowe nother God nor nature But if another come and laugh and mock at him that desyreth to bee somewhat releeued so as his comming doubleth his greef suche a one is also double cruell True it is that I haue dealte churlishly on my behalfe but as for him that commeth to set his foote vpon the poore mans throte dooth not hee shew himselfe to bee a wild beaste yea and more than beastly But such are Iobs freendes of whome he complaineth Therefore if we will proue oure selues to be Gods children let vs learne not to shake off them that are in miserie assuring ourselues how it is the thing whervnto God calleth vs whereby he will haue a record whither wee take him for our father or no that is to say if we vse brotherlinesse towards men But in any wise let vs beware wee lift not vp our selues against such as indure any aduersitie and that wee oppresse them not moreouer For wee see how that is a greater despising of God than if wee made no reckening of them Thus yee see what we haue to marke And herevpon Iob vseth a similitude comparing his freendes to a dry brooke Looke vpon a brooke sayeth he which runneth not at all times but is sometimes dry If there come any great shot of water and that it freze a man shall see a greate houge heape while the frost lasteth And afterward if there fall a snow behold the waters come gushing downe and the brooke is so swolne as hee can scarce keepe himselfe within his banks but ouerfloweth a mā would thinke that it should continue so alwayes But the brooke passeth Hee goeth here and there sayth he and in the end dryeth vp so as if a man go to the way of Thema or to the way of Seba in hope to find water there he shall be deceyued Now these countries were wilde in respect of the lande of Iewrye and there were desertes betwixt them it had a dry waye and in maner vntrauellable and therefore it was a place that had the more neede of water to refresh men Behold the trauellers sayeth he when they shall haue seene such a brooke they bee glad and surmise with themselues wee haue a riuer that will giue vs some refreshing if wee bee athirst wee may drinke water for wee shall haue it continuallye at hande But when they come too the drye places and think to refresh themselues and to haue water there when the heate is greate they see themselues deceyued and therefore they are abashed and greeued and angrie at the matter Lo sayeth hee euen such are you And it is not without cause that Iob alledgeth this similitude here For we haue seene heretofore that his freends whiche are come too comfort him are men of
by meanes wherof Gods Gospell was despised and those troublers had theyr full scope And they that had nother wisedome nor discretion to consider what was for their profit suffered themselues to be led by such as had nothing but fayre glozings without any holinesse S. Paule then perceyuing this telleth them No no If these maner of men purchace themselues estimation by those meanes I may so do as wel as they but I wil not for that is not the thing wherin we must be esteemed according as he concludeth in the end that if any mā will be coūted to be of Gods church he must become a new creature Ye see then sayeth hee that the estimation is to be had at Gods hand and not by these braueries wherwith mens heads are buzied Neuerthelesse S. Paul as we see ment to shew that he was not inferiour to those that pretended greate styles too bee in some preheminence and dignitie to the worldward after the same maner that Iob doth here Hee sawe that those men mēt to treade Gods truth vnder foote bicause they were in reputation But Iob for his part telleth them hee vnderstoode the things as well as they and therevpon he purposed to warne them to be more lowly to yeeld themselues teachable And although they had beene vtterly vnamendable stubborne in their folly yet neuerthelesse Iobs mind was that Gods truth which had bene in maner preuerted by them should haue full authoritie as it deserueth Thus much cōcerning the first poynt And by the way we must be warned not to seeke prayse or reputation afore men For if we intende that it is certayne that in stead of mainteyning the truth we shall marre all and God also will suffer vs to be sotted in our own folly and to bee made a very laughing stocke Then let vs bee well ware that we seeke not our owne prayse But when our Lord giueth vs the grace to teach others let the same tende to this marke namely to honour him and to cause the thing to be well accepted which cōmeth of him so as men may submit themselues vnto it and wee our selues shewe example to others to do so according also as oure Lorde Iesus Christe setteth the same thing downe for a marke too discerne the good and true doctrine by For when a man seeketh the glory of God men know thereby that he is a minister of the truth But if he desire to be exalted and esteemed he must needes disguise marre all the pure doctrine must needes be defaced through his vayngloriousnesse Marke this for a speciall poynt But nowe let vs come to that whiche Iob sayeth Yee are sayeth hee forgers of lyes aud pelting Phisitions and I woulde fayne that ye shoul◠all of you hold your tungs for that were moste wisedome for you VVhen Iob calleth them forgers of lyes which had spoken afore wee see strayte wayes too what purpose he sayeth it Nowe lette vs take the saying that is added namely that thei be pelting Phisitiōs VVhy so Bicause they misapplye their medicines as wee haue seene It hath beene tolde you already that the doctrine whiche hath bene set downe by these men was good and holy howbeit that it was ill applied to the person of Iob. It is as if a Phisition shoulde choze good drugs but yet without knowing the parties disease complexion or nature should say to him Lo here is a good medicine and a well tryed and therefore it shall doo this man good But if hee deale so whereas he saueth one hee shall kyll another Therefore it behooueth a Phisition to bee wise that hee knowe his pacients complexion and disease But these men heere had no suche regarde And thus yee see why Iob called them pelting Phisitions of no value And beholde heere a text well woorthie to bee marked VVe knowe that Gods woorde is the ordinarie foode of oure Soules but yet must the same serue vs also for Phisicke when wee be diseased Breade hath alwayes his accustomed vse but Gods woorde muste not onely feede vs it muste furthermore heale our diseases and clenze vs And therfore there must be discretion vsed in the applying of it For without that we shall confounde all As howe If a poore man bee desolate and haue a troubled conscience we see him at the poynt of despayre if one should set Gods threatnings and vengeance afore him what were it els but to send him headlong forward I see a wall that shaketh alreadie and I beate at it with greate strokes of a 〈…〉 attocke is it not the next way to throw it downe Then must wee marke how they bee disposed with whome wee haue to doo For if a poore man bee already dismayed at Gods wrath know not where to become he had need to bee comforted and cheered vp with the promises that God giueth to wretched sinners in calling them too him so sweetely This medicine then must be applyed peculiarly too suche as haue neede of it But there are others which are shamelesse despise God and scoffe at all that euer is sayd to them now if a man come to cocker them in it by offering them the mercy of God and by setting afore them the pitie that God hathe of vs were it not a foolishe proceeding For suche folke haue neede to bee touched to the quicke and to bee threatned yea to be wounded euen to the bottome of the hart if it bee possible that they may knowe what it is too stomake in that wise agaynst god Now then wee see that the holy Scripture beyng the spirituall Phisicke of our soules must be applyed according to euery mans dispositiō And now let vs marke in what state Iob was Hee was extremely pressed with the affliction that God had sente him and wee haue seene the reason why namely for that it behoued his pacience to bee exercised God gyueth him pacience howbeit not but that hee shoulde haue muche infirmitie therewith for like a wretched man hee starteth out of square casteth forth bubbles and froth agaynste god Not that he leapeth quite out of his boundes but he holdeth not suche an euennesse measure as hee oughte to haue done Thē how soeuer the case stoode there was infirmity in Iob. He knew wel ynough how it was God that afflicted him howbeit forasmuch as he sawe not the cause why he thought that God pressed him too sore and that hee oughte to haue spared him more And what doe they that come to comforte him They tell him that God is rightuous that is true Herevpō they cōclude that God punisheth not men without good causes that his handling of thē so roughly is by reason of their sinnes all this is true But they misapply it particularly in cōcluding that God handleth euery man according to his desert for we see the flat cōtrary Out of a general principle that is good true they draw an euill cōsequence For although God be iust
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
and lette them playe the drunken sottes and yet shall not GOD leaue hys looking downe from Heauen And what shall he fynde here stinch and lothlinesse VVe be lothsome to God and yet in the meane while we thinke ourselues to haue maruellous stuffe in vs But what gayne we by it So then as oft as we be tempted to pride and statelinesse to thinke wee haue any apparance of vertue in vs let it come to oure mynde to summon our selues before God and let vs bethinke vs of this dreadfull saying that when God hath looked downe and when hee hath examined men throughly there is not one not euen one hut hee is infected and stinking before him and lothely in his sight Thus then ye see how this sentence is to be vnderstood And whereas it is sayde that wee drinke iniquitie as it were water it serueth yet better to expresse that all our whole life is giuen to euill and that as fish feedeth vpon the water so men doe nothing else but feede vpon sinne Verely wee ought not to blame God for the euill that is in vs for Adam was not created in the corruption which is spoken of here but he purchaced it of himself for God found all the things to be good which he had made Man therefore who is the excellentest of all creatures was not marred after that fashion till he had withdrawne him selfe from god But when he had once separated himself from the fountaine of rightuousnesse what could remain vnto him but naughtinesse and corruption Thus we see from whence all our naughtinesse proceedeth and that we ought not to blame God for the vices wherevnto we be subiect and vnder which we be hild prisoners according to the Scripture which sayth that wee be sold vnder sinne and become the bondslaues of Satan VVe must not blame God for this but wee must learne to knowe that it is the heritage which we haue from our father Adam and therefore we must take the whole blame to ourselues before god Lo in what wise we must vnderstand this corruption and bondage of sinne that is spoken of here not to make it serue for an excuse to say alas what can we do withall as wee see those doe which blaspheme God for say they seeing that men are so giuen to euill what can they do with it They haue not the power to withstande the temptations and ought they not then to be acquit And if God condemne them therevpon is hee not too cruell Yee shall see men blaspheme after that sort And therefore let vs keepe oure mouthes shut assuring oure selues that all the euill resteth in our selues and that wee be vtterly soked in wickednesse and that if wee will bee iustifyed before God it be houeth vs to yeeld ourselues giltie of our owne accorde Otherwise that which is sayd in the one and fyfteth Psalme muste euermore bee accomplyshed namely that God shall alwayes bee founde ryghtuous in iudging Thoughe wee fall too checking against him yet shall he continue alwayes rightuous yea euen to our confusion Are we then desirous to be iustified before God There is but one onely meane to doe it which is to come and confesse that there is nothing but horrible confusion in vs and that we haue not so much as one drop of goodnesse And therefore let vs desire God to receiue vs to his mercie and to make vs rightuous for our Lord Iesus Christes sake That is to say to wash away all our filthynesse with the bloude of his Sonne and to impute his rightuousnesse vnto vs as of a truth when wee be clothed with his garmentes wee shall be acceptable to our good God bycause we shall haue a perfect and more than angelicall rightuousnesse in vs. Now let vs fall down in the presence of our good God with acknowledgement of oure saultes praying him too reach vs his hande that wee may not continue in trouble and shame and that although we haue to walke through many temptations yet wee may not bee destitute of hys ayde and succor but that by his comforting and strengthening of vs wee maye so get the victorie in all incounters as we may haue cause to yeld him thankes and that according to his working in vs wee may be stablished for the time too come euen till wee haue obteyned the full victorie and are come to the glorie of Heauen where we shall triumphe with our Lord Iesus Christ That it may please him to graunt this grace c. The .lix. Sermon which is the third vpon the fiftenth Chapter 17 I vvill tell thee heare me I haue seene and I vvill declare vnto thee 18 VVhat vvise men haue told as they receiued it from their fathers and haue not concealed it 19 To vvhom alone the land vvas giuen and the stranger passed not through them 20 The vvicked is alvvayes as it vvere in a trauell of childe and the number of yeres is hid from the outrageous 21 The noise of feare is in his eares vvhen he is in peace behold the destroyer shal come vpon him 22 He beleeueth not to get out of darknesse he shall see the svvorde YEsterday we sawe in what plight man is when hee is out of Gods fauour that is to wit that ther is nothing but confusion and filthinesse in him so farre is hee off from beeing able too haue anye rightuousnesse that maye stande before god Nowe in the meane while we haue to consider Gods great goodnesse towardes vs in clothing vs with a rightuousnesse that surmounteth the ryghtuousnesse of Aungels VVee bee as wretched and miserable sinners as can be and yet notwithstanding God maketh vs ryghtuouse after a more excellent and precious maner than the very Angels are as in respect of their nature onely for otherwise they be partakers of the glory of Iesus Christ bycause he is the common head of all For Christes rightuousnesse is giuen vnto vs which farre excelleth the rightuousnesse of the Angels And heerein wee haue cause to magnifie the goodnesse of our god But in the meane season let vs come to the matter that Eliphas pursueth heere He treateth of a thing that it is true in it selfe if it were rightly applyed that is to witte that the wicked neuer haue any rest but are in suche vnquiethesse as they neede none other hangman to torment them than themselues But heerevpon he concludeth amisse that Iob is a wicked man For although hee were astonished at his greefes yet notwithstanding as hath bene sayde already hee ceassed not to trust still in god The doctrine therefore as I said is good and holy but the same must bee applyed accordingly And for this cause I tolde you that in reading the holy scripture wee must alwayes pray God to giue vs the skill and discretion to perceiue to what end he tendeth and what his drift is that wee may fare the better by that which shall bee shewed vs for wee shall goe continually backward if God driue vs not forward
hath the issues or outegoings of death in his hande that is too saye hee hathe the meanes whereby too deliuer vs yea euen althoughe the same bee incomprehensible too vs Neuerthelesse lette vs heereby take warning to bee alwayes readie too departe out of the worlde and not be too much wedded to our beeing heere by low For what shoulde wee gayne by it So then lette vs alwayes haue the one foote lyfted vp as if wee shoulde enter intoo our graue and lette vs goe lustily too it making this conclusion with our selues that wee goe not thither to tarie there for euer but that oure Lorde hath shewed vs in the persone of our Lord Iesus Christe that hee will not haue vs too perishe in death nor too abyde in rottennesse for euer But let vs proceede further It is sayde Of a truthe there be Dallyers with mee and myne eye continueth in their bitternesse Heere Iob findeth faulte with those that came too comforte him and did nothing else but put him too more trouble Hee termeth them Dallyers that scoffe at folke in aduersitie bicause they came not too iudge of his affliction with compassion and humanitie as they ought to haue doone and so hee addeth that they could bring nothing but vexation too greeue him the more and that he was fayne to beholde still the miserie and bitternesse that they had procured him And hereby we bee aduertised that if wee will comforte the sorrowfull and afflicted aright we muste not come with an vnkyndely heart as it were of steele or of yron but wee must bee pitiful Then must not a man thinke himselfe meete to comforte suche as are in trouble and incomberance except he cloth him selfe with their passions that is to say except hee do as it were put himselfe into their cace It is true For such as to their owne seeming are stoutest to comfort poore folke in distresse shall doo them small good if they come but with tongue and with breuerie of gay words They may well discourse of matters but it shal be to no purpose For it is impossible for vs to vse the doctrine that shall be fitte to asswage the greefes of our neighbours vnlesse we feele them and be touched with them ourselues Therefore let vs marke well by the word Dallyers that all suche as are churlishe or vnkynde can by no meane comforte those that are incombered with tribulation Marke that for one poynt Agayne seeing we know that it behoueth vs to bee pitifull toward such as suffer any miserie let vs bethynke vs how it is sayd in the Psalme Blissed is the man that hath consideration of the poore God will delyuer hym in the day of his aduersitie For it is to do vs to wit that it behoueth vs to haue a singular discretion to iudge aright of the aduersities of our neighbours and that wee muste follow the same discrete dealing which God sheweth vs and giueth vnto vs For without that wee shall go cleane contrary to worke and if a man be plagued we shall hold talke with him ouerthwartly without any discretion Thē must God giue vs vnderstanding too deeme aright of other folkes afflictions And heerevpon when we come to comfort such as indure any aduersitie specially if it be to shew them their faultes let vs not go too it sharpely as it were to set oure foote vppon their throte when they bee downe but rather let vs haue a mind and desire to releeue them and help them vp But aboue all things we must beseech God to giue vs the spirit of vnderstanding as I sayd Moreouer this thing must also be practized that is to wit when any of vs is in trouble he must haue a care to apply the holy scripture to such vse as he may be comforted by it VVhy so For we bee offended if a man commeth too sting vs and to heape vp yet more trouble vpon vs when we be in aduersitie already and wee will soone say it is a greate crueltie and that there is no honestie and good dealing in men when they handle vs after that sort and yet for all that euery one of vs will do the lyke to hymselfe As how If I be in any he auinesse and take the holy scripture to comfort mee with I bethinke me not to take the texts that should do it but rather if I meete with any threatening in steade that the scripture should make mee feele some taste of Gods goodnesse to my comforte in hym and assuage all my sorrowes I set my selfe on fire and increace my greefe more and more See then how we ouershoote ouerselues bycause we haue not the skill to cōfort our selues as we ought to do and as God would wee should do And therefore not only let vs haue pitie and compassiō of our neyghbours when they be in aduersitie but also let euery of vs looke to hymselfe to comfort and assuage hys owne sorrowes aright when he lighteth into such extremitie Now it followeth that Iob desireth God to lay downe a gage and to giue a pledge or too put in a suretie VVho is he sayeth Iob that will touch me in my hand He returneth too the matter that was declared yesterday which is that hee woulde fayne go to law with God yea and do it as with his fellowe or hys equall For why demaundeth hee a gage why demaundeth hee a suretie or warrantize It is bycause he would haue God too abace himselfe from his maiestie as if he should say Surely so long as thou continuest in thy greatnesse I dare not come to dispute against thee for thou art ouermightie to confound mee But giue mee leaue to talke with thee lay me downe a gage bynd thy selfe to abyde tryall and submit thy selfe too the authoritie of a iudge in cace as if a man that is no dweller in a place shoulde hyre a house and put in suretyes for it VVhat Iob meeneth by saying VVho is hee that will touch mee in the hand It is as muche to say as who is he that will vndertake too bee suretie for mee For men vsed that ceremonie and like as now adayes men signe a paper in the hand of a iudge or of a notarie so in those dayes the parties touched one another in the hand too gyue theyr fayth and to bind them selues Yee see then what Iobs meening was But yee would knowe whither this demaund of his were to bee excused in that he desired God that hee myght pleade against him It is very certayne that it was not to bee excused For as I touched glauncingly yesterday we ought too desire nothing more than to come before God and to haue hym to be our iudge yea and that he should handle vs as hee listeth himselfe True it is that if he should vtter his rigour against vs there were no shift but we should be confounded VVo bee to those wretched creatures that come to be iudged rigorously and without mercie But forasmuch as God loueth vs too
and transitorie prosperitie For the heauenly life was not then so perfectly discouered as 〈…〉 is nowadayes by the Gospell Iesus Christ was not yet manifested who came downe hither to lift vs vp and clothed himselfe with our flesh too shew that God dwelleth in vs and hath ioyned vs to his glorie immortalitie These things were not yet come to passe and therfore it behoued the faithfull too be handled partly like little children And that is the cause why that when the auncient fathers are spoken of in the scripture it is purposely said that God blissed them in their ofspring in their cattell in their possessions and in such other things and specially in length of life and why so It was for them to be helped by those meanes in wayting till the heauenly life were discouered vnto vs vnto whom our Lord Iesus Christ hath opened the gate of Paradise by his comming to make vs mount vp a loft with him Then if God make not vs now to prosper so much to the worldwarde wee must not be greeued at it for our state is not worse thā the state of the auncient fathers wee haue afarre better recompence which ought to comfort vs For example let vs take but only that whiche is said concerning long life God in his law hath highly esteemed the long life that he gaue to the faithfull And yet notwithstanding many vnbeleeuers and vtter reprobates haue liued long Therfore we must not rest there forasmuch as it is a benefite that may be cōmon as well to Gods enimies as to his friends It is not the souereine good thing it is not the true and perfect happinesse no it commeth farre short of it But we must also adde the second point which is that the fathers of old time knewe not yet so perfectly as wee do that God had prepared them an heritage in heauen True it is that they had some taste of it and they had the same faith which we haue but yet had they no such opening as wee haue in our Lord Iesus Christ Therefore it was meet that God should let them liue long and make them too profit in knowledge by long experience in the world Lo why Iob liued long time Now adayes our life is shorter and that is bycause Iesus Christ is appeared vnto vs and hath shewed vs that we are but straungers in this worlde that we might runne to the heritage which is purchased by his bloud The thing that was then but in shadowes was too be confirmed by visible benefites But now we haue the substance the shadowes and figures are past wee haue the bodie of them in our Lorde Iesus Christ therfore wee must be contented with whatsoeuer God giueth vs and referre our selues wholy to his guiding And furthermore let vs vnderstand that wee must bee contented with the life that we haue liued whensoeuer it shall please God to take vs out of the world True it is that when the scripture speaketh so of Iob and Abraham that they died olde men and full satisfied with dayes it is to expresse the temporall blissing that I haue spoken of But howsoeuer they fared neither Iob nor Abraham nor such other like would euer haue bin satisfied with liuing in this worlde if they had not amed at a better and more excellēt end Ye see thē how it was requisit that God should prolong their life to the end to giue them the longer experience of his goodnesse which thing is not nowe so requisite for vs whiche haue a more large declaration of Gods fatherly loue towards vs Therfore it behoueth vs to be satisfied with our life and too dispose our selues to die when it shall please God so as we may go hence with a glad hart not with gnashing of our teeth as the vnbeleeuers do For if they had liued a hundred thousand yeres yet would they faine tary here beneath still for they haue none other hope but of this present life it seemeth to thē that death dispatcheth all And that is the cause why they are neuer redy to go out of the world Contrariwise the fathers of old time were wont to confirme their faith by the length of the life which God gaue thē and therwithal disposed themselues to depart whensoeuer God listed to take them hence too himselfe And what ought we on our side to do nowadays I haue told you alredie that we must not loke to liue long to take knowledge of gods fatherly loue therby for if you liued but three dayes in this world it were inough to giue vs a tast of Gods goodnesse mercie and to cōfirme our faith For seeing that our Lord Iesus Christ hath died and is rise again we need no long time in this world to know that God is our father and that we be sure of our saluation Therfore as soone he giueth vs knowledge of the truth of his Gospell let vs alwayes be readie too die assuring our selues that hee hath adopted vs for his children and that he will shew himselfe our father both in life and death Ye see then that we must alwayes be satisfied with life seeing that God hath giuē vs so good a pledge of his loue in our Lorde Iesus Christ and we must not desire too haue our life prolonged here to the end to haue a larger confirmation thereof VVherfore let vs continually pray him that hauing guided vs cōtinually with his holy spirit he will draw vs hence too himselfe and that wee may come thither full satisfied bycause he hath nourished and mainteyned vs and shewed vs that our true life and euerlasting happinesse is prepared for vs aboue Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him too vouchsafe to touch vs with them more and more that we may come to him with true repentance to frame our selues after his rightuousnesse and that for asmuch as we be wretched sinners and wrapped and ouerwhelmed in so many temptatiōs as it is impossible for vs too discharge our selues of the hundreth part of our dutie it may please him too ayde vs with his holy spirite and too beare with our infirmities and imperfections vntill hee haue quite cleane rid vs of them And so let vs al say Almightie God heauenly father c. All prayse honor and thankes be vnto God. ¶ The prayer which master Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vpon our good God and father praying him too vouchsafe to turne avvay his face from the great number of faults and offences vvhereby vve cease not too prouoke his vvrath against vs and forasmuch as vve be too too vnvvorthie to appeare before his maiestie it may please him too looke vppon vs in the countenance of his vvelbeloued sonne our Lord Iesus Christ accepting the desert of his death and passion for a full recompence of all our sinnes that by meanes therof he may likevvell