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
to do it or that they shall not deuise any thing that may serue to strengthen them withall but yet notwithstanding all thys God will maynteyne the case of his seruantes and at length shewe that the truthe is certayne I say the wicked shall do their indeuer yea and sometimes they shal seeme to haue the vpper hand but by that meanes God punisheth the vnthankfulnesse of the world And this is it that sainct Paule meeneth by saying that the wicked and such as anoy the Church shal go on and preuayle and increase And how is that Is it not for that God giueth Satan the brydle and suffereth the diuels champions to aduaunce themselues in such wise as it seemeth that they ought to be Lords of all But God suffreth it not without cause for we see the vnthankfulnesse of the world There are many that would willingly be deceyued and which are greued when men teache them in all purenesse who coulde fynde in their hart that Gods word were so confused yea euen in such sort as a man myght not knowe nor discerne aught but that it had twoo faces in one hoode as they say Othersome although they can abide to heare one say the truthe yet they haue no greate care too be throughly rooted in it all is one too them Now forasmuch as God seeth in the one sort suche a maliciousnesse and in the other sort such a carelesnesse that it turneth euen to an open rebelliousnesse and many men quenche the lyghte that God setteth before them do wee maruell if he slacke the brydle too the wicked and too those that turne the truthe intoo lying and vtterly deface it But yet in the meane whyle it is certayne that God strengtheneth and mainteyneth those to the end whome he hath taught his truth And so yee see wherefore it is said that the faultfinders maye well streyne themselues howbeit in the ende they shal be vanquished and God will shew himselfe too be on that side where good right is And this is spoken not only of the doctrine of the Gospel but also of al that euer concerneth the life of the faithfull True it is that the doctrine of saluation is one of the preciousest things that god hath And therfore ye see also that he wil shew the power thereof in such wise as he will destroy the wicked by the breath of his mouth and they shall feele that the sayd word which they haue despised is a sworde too slea them with and to driue them into damnation Then behoueth it God to vtter his power in this behalfe aboue al. But yet in other doings whensoeuer we be wrongfully oppressed by men and that whereas we ought to be susteyned it shal seeme that all goeth cleane Backward yet let vs not cease to trust still in god And why For wee may perhaps bee little set by for a time and we may be abhorred as if there were nothing but euill in vs But let vs be contented too haue God and his Angells too bee good witnesses of our soundnesse Let vs tary till God chace away all droopie darknesse and make our innocencie to shine out that it may be seene as the breake of the day Thus ye see what we haue to marke in this streine And by and by Iob addeth that his friends which came to him vnder pretence to cōfort him haue framed talke to confound his holy purpose that is to say to confound his right sayings and haue let the words of the afflicted passe into the wind Heere Iob accuseth those of extreme spitefulnes which proceede so egerly against him And it behoueth vs to mark wel this point For no doubt but the holy Ghost sheweth vs heere what wee haue to beware of if we be loth to displease God wold not make as it were open war against him Behold I say a vice that is hateful before God which is whē we will be cūning to ouerthrow a good matter specially whē it happeneth that we aduaunce our selues against them that are afflicted to the worldward and when there is suche presumptuousnesse in vs as we will prouoke them to cast themselues into despaire and yet there is no vice so ouer rife as this And why so Bycause no man thinketh of that which is told heere namely that when men forge such inuentions that is to say when they deuise things to ouerthrow all equitie as much as they can and to make such krinks as the truthe might not bee knowne any more nor take place any more it is all one as if they came too iustle against God and tooke hym to be their aduersarie partie Now then if men would thynke themselues to say thus howe no we we bid battell vnto God it is certayne they wold be so afraid as their heare would stand vp vpon their head so as it would be a bridle to them to hold them in that they should not fling themselues out so at randon But sith that we thinke so little of it at leastwise let vs receiue that which God sheweth vs seeing that he gyueth vs warning in this streyne Ye see then in effect what wee haue to beare in mind that is to wit that when any man speaketh to vs we should delay our answere vntill wee know what the matter is VVe see there is some communication ministred what is to bee done Let vs herken and marke whither it be godly and true or no and let vs pray God to giue vs the spirite of discretion that we may vnderstād what the truth is And whē we haue founde it let vs not replie against it For as I haue sayd heretofore most men ouershoote themselues vnaduisedly bycause they knowe not that it is God againste whome they set themselues By meanes whereof they cease not too proceede in it with an euill conscience For although they be not directly minded to say I wil go iustle against God yet they see well ynough that God gyueth thē not leaue to auaunce themselues after that sorte against goodnesse to suppresse a good cace they see that well ynough And therefore it is certaine that all they which yeeld not simply to that which is good cannot excuse themselues but that they haue through a certaine maliciousnesse fought against god But nowe let triall be made and it will bee found that all mē both great and small ceasse not to wage deadly warre continually against God and to worke him spite And for proofe hereof shall euer any cace be ouerruled by iustice wherein there shall not bee vsed a number of slights to turne the good into euill And yet notwithstanding looke vpon the holiest and best priuiledged place that is and the same is as shamefully defiled as none is more there is such stinking bestlinesse as euē the bawds of brothelhouses wold be ashamed of it For men disguise things yea and corrupt them in such sort as it may seeme that they haue conspired to shet all equitie and vprightnesse out of dores
5. 8 I will come into thy house in the multitude of thy mercies and in thy feare will I worship towardes thy holy Temple 464. a 31. 7. 10. God tryeth the heart and the reines 149. a 6. 16. The wicked shall fal in the pit that he hath digged 75. a 15. 8. 2. 10. The name of the Lorde is great and excellent through out all the earth 495. b 23. 5. VVhat is man that thou art mindfull or him 146. a 40. 9. 3. Thou turnest man to destruction againe thou saiest returne yee sonnes of men 764. a 33. 10. 4. The wicked is so fierce that he careth not for God he thinketh that there is no God. 596. a 53. 6. The wicked sayth in his heart I shall neuer be moued bicause he seeleth no aduersities 314. b 49. 417. a 43. 549. a 1. 11. The wicked sayth in his hart God hath forgotten him he hideth away his face and wil neuer see 678. b 58. 11. 4. 5. The eyes of the Lord will consider his eye liddes will trie the children of men The Lord will trie the rightuous but he hateth the wicked and him that loueth wrong 75. b 52. 12. 7. The woord of the Lorde is like siluer tried fired seuen times 461. b 47. 13. 1. How long Lorde wilt thou hide thy face from me 648. a 2. 2. How long shall I take counsell with myself hauing wearinesse dayly in mine heart Howe long shall mine enemies be exalted aboue me 138. b 36. 14. 2. The Lord looked dovvne from heauen vpon the children of men too see if there were any that would vnderstand and seeke God. 200. a 38. 3. Ther is not one man only that doth good 396. a 6. 813. b 21. 15. 4. A vile person is contemned but he honoreth them that fear the Lorde he that sweareth too his owne hinderance and changeth not his oth 89. b 26. 16. 2. Our weldoing extendeth not to God. 425. a 60. 701. b 59. 5 The Lord is my reward 413. a 43. 593. a. 18. 10 God will not suffer his holy one to see corruption 333. a. 15. 17. 3. VVhen thou hast proued and visited mine hart in the night when thou hast tried me thou hast found nothing I purposed that my mouth should not offend 50. b. 48. 8. Keepe me as the apple of thine eye and hide me vnder the shadow of thy winges 259. a. 43. 18. 2. 3. God is our strength rock fortresse deliuerer buckler the horne of our saluation our refuge 508. b. 54. 27. VVith the pure thou wilt shew thy selfe pure and with the frovvard thou vvilt shew thy self froward 86. b. 38. 107. a. 18. 28. God will saue the poore people and will cast downe the proude lookes 246. b. 38. 42. The vnbeleuing cried but the Lord answered them not 218. a. 57. 19. 2. The Heauens shew foorth the glory of God. 235. a. 35. 8. The law of the Lord is perfect conuerting the soule the testimony of the Lord is faith full giuing wisedome to the ignorant 18. b. 33. 11 The commandements of God are svveeter than the hony and that distilleth from the hony combe 70. b. 3. 12. By thy commaundements thy seruaunt is made more circumspect and there is great reward in keeping of them 71. b. 40. 13. VVho can vnderstand his faultes clense me from my secrete faults 168. a. 57. 274. b. 46. 429. a. 13. 22. 1. My God my God why hast thou forsaken me 57. b. 49. 2. My God I cry all the day and thou aunswerest not and by night and cease not 357. a. 11. 7. I am a worme and not a man a shame of men and the contempt of the people 351. a. 8. 10. Thou didst draw me out of the wombe 57. b. 53. 22. 15. 16. I am powred out like water and all my bones are out of ioint my hart is like wax it is molten in the midst of my bowels my strength is dried vp like a potshard and my tongue cleaueth to my iaws 57. b. 44. 24. Ye that feare the Lord praise him 532. a 3. 4. Though I shuld vvalk through the valley of the shadowe of death I wil feare none euil for thou art with me thy rodde and thy staffe they coÌ„fort me 74. a 44. 25. 11. Pardon mine iniquitie for 〈…〉 is great 428. b 26. 26. 6. I will wash my handes in innocencie 188. a 31. 226. b. 12. 27. 5. God hideth his in his tabernacle in the time of trouble 395. a 10. 28. 7. 8. The Lord is my strength and my shield he is the strength of the deliueraunce of his annointed 508. b 54. 29. 9. Euerie man declareth the glorie of God in his Temple 741. b 28. 30. 4. O Lord thou hast brought vp my soule out of the graue thou hast reuiued me from them that go downe to the pit 69. a 30. 6. God indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning 68. b 49. 7. VVhen I was in my prosperitie I sayde I shall neuer bee moued â—30 a 57. 31. 4. God is our strong rocke and house of defence 508. b 51. 6. Into thy hand I commend my spirit for thou hast redemed me lord God of truth 111. b 16. 10 Haue mercie vpon me ô Lord for I am in trouble mine eye my soule and my bellie are consumed with griefe 114. b 15. 10. 11. Mine eye my soule and my bellie are consumed with griefe my life is wasted with heauinesse and my bones are consumed 564. b 15. 12. I was a reproch among mine enemies and neighbors 351. a 7. 20. God reserueth his goods for those that feare him 390. a 1. 32. 1. Blissed is the man whose iniquities are forgiuen 328. a 55. 333. b 15. 455. b. 51. 3. VVhen I held my tung my bones consumed when I roared all the day 144. b 9. 4. For thine hande is heauie vpon me day and night my moisture is turned into drought of sommer 118. a 42. 8. The rightuous prayeth to God in time conuenient 508. b 18. 9. Be ye not like an horse or like a mule which vnderstaÌ„d not whose mouthes thou dost bind with bit bridle least they come neere thee 69. a 20. 104. a 55. 33. 7. God gathereth the waters of the sea together as vpon an heape laieth vp the depthes in his treasures 491. a 57. 19 The Lord deliuereth the soule of the rightuous from death preserueth him aliue in the time of famine 306. a 39. 34. 8. The Angel of the Lord pitcheth rouÌ„d about theÌ„ that feare him and deliuereth him 16. a. 51. 26. a 45. 9. Tast how good the Lord is 411. a 28. 11. They that seeke the Lord shall lacke no good thing 72. b 58. 16. The eyes of the Lorde are vpon the rightuous and his eares are open vnto their crie 73. a 48. 17. The face of the Lord is against them that do euill to cut of
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.
boundes nor simply followe that whiche God hath enioyned vs without adding of som trick of our own Seing then that we be so easily caried away we ought the rather to pray vnto God that when wee haue a good case he himselfe will voutsafe to guide vs in all singlenesse by his holie spirit so as we may not passe the boundes which he hath set vs by his word Herewithall also we be put in mynde not to apply Gods truth to any euill vse For in so doing we dishonour it like as these men doe heere who although they speake holily as we haue shewed already and as we shall see more fully hereafter are notwithstanding but traytours to god For they corrupt Gods truth and abuse it falsly applying that thing to an euil end which of it selfe is good and rightfull So then whensoeuer God giueth vs the knowledge of his woord let vs learne to receiue it with such reuerence as our receiuing of it may not be to deface good things nor to sette a colour vpon euyll things as oftentimes those that bee most sharpwitted and cunning do ouershoote themselues and abuse the knowledge that God hath giuen them vnto deceyt and naughtinesse turning all things topsituruie in suche wise as they doe nothing but snarle themselues Considering therefore how all men are giuen to such infirmitie it standeth vs so much the more on hand to pray God to giue vs the grace to apply his word to such vse as he hath ordeyned it that is to wit to purenesse and simplicitie And thus ye see what we ought to consider in effecte But now that we vnderstande what is in this booke wee muste lay foorthe these matters more at length in such sorte as the things that we haue but lightly touched may be layd forth at large according to the processe of the historie It is sayde that There was a man in the lande of Hus named Iob a sounde and vpright man and fearing God and withdrawing him selfe from euill VVe knowe not neyther can we guesse in what tyme Iob liued sauing that a man may perceiue he was of great antiquitie howbeit that some of the Iewes haue bin of opinion that Moyses was the author of this boke and that he did set it as a loking glasse before the people to the intent that the childrē of Abrahā of whose race he himself came might knowe that God had shewed fauour to others that were not of the same line and thervpon be ashamed if they thēselues walked not purely in the fear of God seing that this man which had not the mark of Gods couenant nor was circumcised but was a Panim had behaued himself so well But forasmuch as this is not certeine we must leaue it in suspence Neuerthelesse let vs take that which is out of all doubt that is to wit that the holie ghost hath endited this booke to the ende that the Iewes should knowe how God hath had people too serue him albeit that they haue not beene separated out from the rest of the worlde and that although they had not the signe of circumcision yet notwithstanding they walked in all purenesse of conuersation By the knowledge whereof the Iewes haue had occasion to be so much the more diligent to kepe the lawe of God and sith hee had voutsafed them such fauour and prerogatiue as to gather them out from among all other strange nations they ought to dedicate themselues wholly vnto him Also a man may perceiue by the booke of Ezechiel that the name of Iob was renoumed amōg the people of Israell for in his .xiiij. chap. we see it is sayd that if Noe Iob Daniel wer amōg the people that shuld perish they should saue no mo mens liues but their own all the rest of the people should be destroyed See howe the Prophete speaketh of these three men as of suche as were knowne and renoumed among the Iewes as I haue touched alredie And thereby we see what the intent of the holy ghost is namely that the Iewes should haue a mirror and pattern whereby to knowe how they ought to keepe the doctrine of saluation that was giuen vnto them seing that this man whiche was of a straunge nation had so kepte himselfe in such puritie And that is the chiefe thing that we haue to remember concerning the name that is set downe heere when he sayth that he was of the land of Hus. True it is that some men do place this land far eastward Neuerthelesse in the fourth chapter of the Lamētations of Ieremie the same word Hus is put for a part of Edom. VVe knowe that the Edomites are descended of Esau and true it is that they also had circūcision Howbeit forasmuch as they were strayed away from Gods church they had it no more as the signe of his couenāt Therfore if we take Iob to haue bin of this land of Hus then was he an Edomite that is to saye of the line of Esau And we knowe howe the Prophet sayth that although Esau and Iacob were natural brethren borne bothe at one burthen yet God of his mere goodnesse choze Iacob reiecting Esau and cursing him with all his whole linage Lo how the Prophet in speaking to magnifie Gods mercy towards the Iewes telleth them that he choze them not for any worthynesse that was in their persons cōsidering that he had reiected Iacobs eldest brother to whom the birthrith belonged and had chozen him that was the yonger inferior So then although that this man was borne of Esaus line yet notwithstanding we see how soūdly he liued how he serued god not only by vpright cōuersatiō equitie amōg men but also in pure religion which he defiled not with the idolatries and superstitiōs of the infidels As touching the name of Iob some interprete it to signify weeping or wayling And other some take it for an vtter enimie not such a one as he hateth but such a one as is as it wer a white for men to shoot at Ther is no cause why we should dout whether this mā whose coūtrey is so marked out whose name is expressed wer or no or liued or no or whether the things that are written here did come to passe or no so as we should thinke it to be but a tale contriued as if a mā shuld vnder a counterfaite name set out some thing vntoo vs that was neuer done For I haue already alledged the record of Ezechiell and also of Sainct Iames who shewed right well that there was a Iob in deede And further seeing that the story it selfe declareth it we can not in any wise deface the thing whiche the holy Ghost meant to vtter so precysely As for the resydue wee haue too marke that in that time although the world were falne away from the true seruing of God and from pure Religion yet notwithstanding there was still farre more soundnesse by a great deale than there is at this day specially in the papacie
And in deede wee see that in Abrahams time Melchisedech had Gods Churche and sacrifices which were without any defilement And so albeit that the more part of the worlde was wrapped in manyfolde erroures and false and wicked imaginations yet notwithstanding God had reserued some little seede to himselfe and he had always some that were hilde still vnder the pure truth yea and whiche waited continually whē God should stablish his Church and choose out one people that is to wit the ofspring of Abraham to the end they might know that they were picked out from the rest of the whole world But very true it is that Iob liued after this time howbeit that the Church of God was not then so well established as it was afterward For we know that while the children of Israell liued in Aegypt it was like that all should haue come to naught And specially we see to what an afterdeale they were come in the ende when Pharao commaunded that their menchildren shoulde bee killed and in the wildernesse wher it seemed that god had reiected them VVhen they were come into the countrey of Canaan they had great battels againste their enimies and specially the seruice of God and his tabernacle were not yet there so well apointed as was requisite God therfore hauing not yet settled an apparāt state of the church would there should always remayne some small seedes of it amōg the Paynims to the intent hee might be worshipped that was also to conuince those that are turned aside out of the right way like Paynims for Iob alone was inough to cōdemne a whole countrey Noe also condemned the whole world as the scriptur saieth bicause he hild himself always in purenesse and walked as before God at such time as euery man had forgotten him and all menne were gone astray in their own superstitions Heere then is Noe iudge of the whole world to cōdemne the vnbeleeuers and rebelles As much is to be sayd of Iob who hath condemned al the people of that countrey in that he hath serued God purely and the residue were full of idolatrie shamefull deedes many errors And this came to passe bicause they hild scorne to know the true and liuing god and how and after what sort it was his will to be honored So great regard hath God always had as I haue sayd too make the wicked and the vnbeleuers alwais vnexcusable And for this cause it was his will that there should always be some mē that should folow the things that he had shewed to the anciēt fathers Such a one was Iob as the scripture telleth vs as this presēt story sheweth ful wel who serued God purely and liued vprightly among men It is said that He was a sound man. This word Sound in the scripture is taken for a playnnesse when there is no poynt of sayning coūterfayting or hypocrisie in a man but that he sheweth himselfe the same outwardly that he is inwardly specially whē he hath no starting holes to shift himself from God but layeth open his heart and all his thoughts and affections so as he desireth nothing but to consecrate and dedicate himselfe wholly vnto god The sayde word hath also bene translated perfect as well by the Greekes as by the Latines But for as much as the worde perfecte hath afterwarde bene misconstrued it is much better for vs to vse the word Sound For many ignorante persones not knowing howe the sayde perfection is too bee taken haue thoughte thus Beholde heere a man that is called perfect and therefore it foloweth that it is possible for vs to haue perfection in oureselues euen during the tyme that we walke in thys present lyfe But they deface the grace of God whereof wee haue neede continually For euen they that haue lyued moste vprightly must haue recourse to Gods mercie and except their sinnes be forgyuen them and that God vphold them they must needs al perish So then although that they whiche haue vsed the word perfect haue ment well yet notwithstanding for as muche as there haue ben some that haue wrested it too a contrary sense as I haue sayd lette vs keepe still the word Sound Then looke vpō Iob who is called Sound And how so It is bicause there was no hypocrisie nor dissimulation nor any doublenesse of heart in him For when the scripture meaneth to sette down the vice that is contrary too this vertue of Soūdnesse it sayth Hart and Hart meaning thereby a double heart Let vs marke then that fyrst of al this title is attributed vnto Iob to shew that he had a pure simple mind that he bare not two faces in one whood nor serued God by halues but laboured to giue himselfe wholly vnto him True it is that as nowe we can not be so sounde as to attayne to the marke as were too be wished For as touching those that follow the right way although they goe on forward limping yet are they so lame that they dragge their legges and their wings after them The case then standeth so with vs so long as we be wrapped in this mortall bodie that vntill suche time as God haue quit◠discharged vs of all the miseries wherevnto wee be subiect there shall neuer be any perfect soundnesse in vs as I haue said afore But yet for all that it behoueth vs neuerthelesse to come to the said playnnesse and too gyue ouer all counterfaytnesse and leasing And further lette vs note that the true holynesse beginneth within vs in somuch that if we shewe all the fayrest countenances in the world before men and that our lyfe bee so well guyded that euery man shall commend vs yet if we haue not thys playnnesse and soundnesse before God all is right nought For it behoueth that the fountayne bee fyrste pure and afterwarde that the streames that runne out of it bee pure also Otherwise the water may well bee cleere and yet neuerthelesse bee bitter or else haue some other filthie corruption in it Therefore it behoueth vs to begin alwayes with this text That God will be serued in spirite and in truth for he is a spirit and he regardeth the truth of the heart as it is sayd in the fifth of Hieremie Then ought we to learne first and formoste to frame our hearts to the obeying of god For after that Iob hath bene reported to haue ben sound it is also sayd of him that He was vpright This vprightnesse is ment of the lyfe that he led which is as it were the frute of the said roote which the holy ghost had planted afore Iob then had an vpright and soūd hart For his life was simple that is to say he walked and liued amōg his neybours without hurting of any person without doing any wrōg or trouble to any body without setting of his mind to any guyle or naughtinesse and without seeking his owne profit by the hinderāce of other folkes VVe see now what this vprightnesse importeth which
seruice as it will befall vs if he holde vs not backe And herewithall we be also warned that the seruing of God in outward shew and the setting of a fayre face vpō it is not all that is to bee done but that the chiefest poynt is to serue him in deede by knowing what a one he is and what his will is to the ende to hold our selues thereunto For there hath bene greate pompe in the sacrifices of the Paynims yea and euen of thē that haue serued God aright and yet notwithstāding the one sort haue bene reiected and God hath abhorred them the other sort haue bene acceptable vnto him The Heathē men made their sacrifizes with great pompe they had incense perfumes suche other like things And the Iewes specially in the Law did asmuch But how As for the Paynims which ment to honor God without knowing him for asmuch as they knew not any whit of God or of his maiestie needes must they do sacrifyze vnto the Idols which they had forged and set vp in their own brayne God thē accepteth not any other seruice than that which is done vnto him by one that knoweth him Thus much for the first point And for the secōd it behoueth that the seruing of God bee spirituall The Pagans haue surmyzed that God woulde bee appeased if a man offered him an Oxe or a Calfe but that was a greate mockery as who would say that God were transfigured and that when he is angry with men they coulde appease him by the meane aforesayd Therefore it behoueth men to set downe this rule firste of all namely that the seruing of God is spirituall wee must mounte farre hygher than these visible shapes for they must leade vs to a heauenly ende and not holde vs downe here in the worlde without lifting vp of our mindes vnto heauen Yee see then howe the faythfull had alwayes their eye vpon God when they made sacrifice and therby were put in minde of their vices and sinnes to the ende to be displeased with themselues for the same The Paynims knewe no whit of this Now then we perceyue that wee may not rest vpon the outwarde shewe when wee deale with the seruing of God but we must come to the well heade that is to wit we must know which is the God whome we should worship and we must vnderstand how and in what wise it becommeth vs to preace vnto him and that the Ceremonies which we vse do leade vs to this spirituall seruice wherof mention is made here As for example in these dayes the Papists haue many Ceremonies like vnto vs for they can well bow downe their knees when they purpose to pray and they haue such other things And yet for all that we see they know not wherevnto they shape themselues for as much as they go to kneele downe before a puppet of wodde or stone whereby they shew how they know not what God is and so it must needes bee that all the religiō which they thinke themselues to haue is vncleane vnholie They haue store of apishe toyes but they turne all vpside downe bycause they regard not what God hath commaunded but rather folow their owne inuentions bearing themselues in hande that they haue done much when they haue patched a greate sorte of ragges togither But they labour in vayne for asmuch as they holde not themselues vnder the rule of Gods worde Behold wherin we differ from them which know not how there is but one God whome we ought to worship and vnto whome we must come by meanes of our Lord Iesus Christe and that it behoueth vs to serue him according to his worde VVhen we know this wee may well say that the sacrifizes which wee offer vnto God are acceptable vnto him and that he taketh them in good woorth But we obserue also that many men abuse euen the sayde manner of worshipping God which is good and holy in asmuch as they do it after a beastly maner How is that True it is that we haue not any Idolles in it true it is that we haue none of all the fine masking knackes that are in the papacy wherwith the seruice of God is infected and marred But yet there are which thinke they haue well quit themselues when they haue done some Ceremony as whē they haue put of their cap or made cursie Beholde how they discharge themselues afore God for so they beare themselues in hand and yet in the meane while regard not the lowlinesse that I haue spoken of namely that when wee preace vnto God it becommeth vs to acknowledge our selues giltie before him by reason of our sinnes they regard not the meane of seeking fauour in our Lorde Iesus Christ they regarde not the yeelding of themselues vnto God in all purenesse so as they may bee holy vnto him-ward They passe not a whit for all this geere They haue good store of outward Ceremonies Yea verely but as I haue sayde all this is nothing Nowe then let vs learne to serue God in spirit and truth faith will be a good guide therevnto when we haue our eyes fastened vpon Gods worde which will leade vs alwayes to our Lorde Iesus Christ who is the heauēly patterne the mirrour wherin we must behold the will of God his father to frame our selues thereafter Thus much concerning the Sacrifizing whereof mention is made in this place Nowe when it is sayde that Iob offred Sacrifizes according to the number of his children it is to shew that he spared not his substāce which God had indewed him withall If hee had bene a poore man he had bene neuer a whit lesse welcome vnto God though he had brought no sacrifize at all But in asmuch as he had the meane and abilitie wherwith to do it it is sayde that he imployed it thereabout And now let vs apply the same to our selues I haue told you already that wee haue not any more the sacrifizing which was before the comming of our Lorde Iesus Christ But when the cace concerneth praying vnto God according as the principall seruice which hee demaundeth at our handes is that we shoulde call vpon him that we should professe him that our whole welfare should depend vpō him that we should giue him thankes for his benefites and that we should inforce ourselues to be holy both in body soule euen so to the end that all the whole may be consecrated to his honour we must also serue our neighbours turnes with the things that he hath giuen vs assuring our selues that our being in this world is to the end that we shoulde be partakers one with another in such wise as no mā ought to be giuen to himselfe but all of vs ought to profite the members wherewith God hath knit and vnited vs togither Seeing it is so let euery man haue an eye to himselfe True it is that to pray vnto God is a thing common to all men Neuerthelesse it behoueth eche
the fyre that he hath sewed vnto God to haue Iob persecuted let vs marke how the Scripture sheweth vs that God hādleth vs not so roughly without cause and yet that it is not at the sute of our enemie for he woulde desire nothing so much as to keepe vs in rest and at our own ease if it were expedient for vs but bicause it is good for vs to be so exercised by afflictions yea euē at Satans hand well doth God permit him so to do forasmuche as he knoweth it to be good profitable for vs Mark I say what we haue to note here And to proue that it is so let vs take a contrary example In the last Chapter of the first booke of Kings it is likewise sayd that God hild an Assyse and there is suche another description as is here how the Prophet had seene God set in his chayre of estate and how hee demaunded there VVho is it that shall beguyle me Achab Satan preuēted not God in that cace nother came he aforehande to say If thou wilt gyue me leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do But God beginneth saying where shall I finde a lying spirit to go and deceyue Achab for I see he will needes be drowned euen into the bottome of hell And wherfore is it that God speaketh so Euen bycause the cace stood vpon executing of iust vengeance vpon an hypocrite a despyser ful of crueltie and a mortall enemie of all goodnesse Achab was a man that had peruerted al Gods seruice vtterly was wholly defiled with his owne Idolles therwithall also was full of sturdinesse and malice against the Prophetes and woulde giue no eare to any admonition VVhen he was thus hardened in his sinnes in such sort as a man could gayne nothing by seking to bring him into the right way after that God had assayed all wayes saw he was a man forlorne then he hild his assyses and demaunded who was hee that would deceiue Achab for it was Gods will to execute the office of a iudge VVe see then that when God meaneth to punish wicked folke and to execute his wrath vpon thē according to their deserts he tarieth not till he be moued to it by Satan but preuēteth him In this present text when question is had of punishing Iob that is to saye that God dealeth roughlie with one of his owne children needes muste the same come to passe by the pursute of the enimie Lo here the diuersitie whiche sheweth vs the reason why Satans request is graunted him in this text So then let vs marke well that the Scripture meaneth by all meanes to teache vs to glorifie God continually that wee knowing his goodnesse towardes vs myght take occasion to magnifie him and therewithall that we should vnderstande howe his vengeance is iuste agaynst all wicked persons and that if hee punishe them hee doeth but his office to the ende hee may bee feared reuerenced and honored of all the worlde and thus ye see what wee haue to beare in minde But by the way a man may thinke it straunge how God is serued so by Satan But I haue tolde alreadie that wee shall by and by wanze away like water if wee bee not fully persuaded of this poynte that the Diuelles are in suche wise vnder Gods guydance as they can doo nothing without his leaue Yet is there a further matter that is to wit that the Diuells are as it were Gods hangmen to execute his iudgements and the punishments which hee will haue done vpon the wicked Also they are as his roddes whereby he chastizeth his children To bee shorte it behoueth the Diuell to bee the instrument of Gods wrath and to execute his will not that he doeth it of his owne voluntarie good will as I haue sayde but bycause God hath the soueraine dominion ouer all his creatures so as they must needes yeelde vnto him and turne themselues whither soeuer hee thinketh good But heere is one greate diuersitie which we muste marke For when God hath gyuen Satan leaue to punishe Iob hee sayeth to him Beholde thou mayst woorke thy spite vpon all his substance but touche not his persone And agayne after he hath destroyed all his goodes he sayeth thou mayst touch his person but thou shalt not come neere his soule Herein agayne wee see howe God reserueth alwayes the soule of Iob so as Satan can no more but torment him in goods and in his mortall lyfe and in his honour for hee had not the power to enter into his soule to seduce him and to make him to burst out into impatiencie This wyll be the better vnderstode by a contrarie similitude VVhen God giueth Satan commission to execute his wrath vpon the vnbeleeuers he not onely permitteth him to punishe them in their goods and with sicknesse and diseases or in some other maner but also he goeth further which is that he giueth him power to leade them into error and to deceyue them as wee haue alreadie alleaged in the example of Achab. Beholde how God sayeth VVho shall beguyle me Achab And Satan sayde I will be a lying spirit in the mouth of all his Prophets VVe see ther a farre larger cōmission than this is here For the matter is not onely that Achab should be beguiled by some outwarde meanes But we see that the Prophets must beguile him vnder the shadow of truth And that is it that S. Paule meaneth by saying that when men haue no minde to obey God and his truth nor wil to frame themselues thervnto and aboue all when God hath bene so gracious as to manifest himselfe vnto them and to shew them the way of saluation if they be so vnhappie to reiect so great grace of God and to refuze it then behold God sendeth them falseprophets and deceyuers who not onely shall peruert all good doctrine but also shall be beleued for he will giue them speedinesse in error It behoueth vs to wey well this saying according also as it importeth much For what is mēt by this speedefulnesse of error It is when God withdraweth his brightnesse from vs wherby our wittes are dazeled and we become so dull that we discerne no more than brute beasts but although the pitte lye wyde open before vs yet wee stumble into it without seeing of it a whit And why so Bicause there is no more aduisednesse or wisedome in vs for asmuch as God hath giuen Satan power to mocke vs and beguile vs yea and euen to blinde vs and bewitch vs in such wise as we wote not which way to turne vs that we tumble not into some new snare or other Beholde I say how God worketh towarde the vnbeleeuers and reprobates namely that he giueth Satan speedinesse of error to intrap them and they shall neuer perceyue it But he dealeth not so towardes suche as are his when he afflicteth them For although Satan assault them yet notwithstanding they be alwayes
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
likewyse bee tormented so that they shall pay very deere for all their ioyes Lo how the Scripture auoucheth it and it behoueth vs to receyue that which is spoken there and to be throughly resolued of it And when wee haue doone God the honour too giue credite to his worde then will hee make vs to vnderstande that which other men perceyue not namely that in the middes of the greatest aduersitie and heauinesse that can betide vs we haue still cause to laugh that is to say to comfort and cheere our selues bycause we haue an eye to the happie ende which God promiseth notwithstanding that the same can not bee perceyued by our earthly eyes and vnderstanding Neuerthelesse it is certayne that God fauoureth not the wicked And why Bycause that althoughe they haue neuer so muche prosperitie and although they flourish neuer so much to outward appearance yet is all of it turned to their ruine and confusion And contrariwise though the faithfull be scourged and tormented many wayes yet notwithstanding for as muche as they bee vphild by the hande of God â–ª they neuer miscarie and all turneth to their welfare and profit And herein we see that thing accomplished which is conteyned heere To bee short we see what we haue to marke vpon this texte So then let vs learne not to put our trust in this worlde nor in any of the inferiour meanes heere belowe But let vs leane vnto God seeing that hee hath giuen vs our Lorde Iesus Christ to the end that being graffed in him we may drayne such strength and sap from him that although our life bee hidden so as wee bee euen as it were in death we may not ceasse to continue still and to be maynteined in good and sure state wayting till this good God haue deliuered vs out of all worldly miseries and oute of all the troubles which wee bee fayne to suffer heere vntill hee call vs and bring vs into the kingdome of heauen and the glorie which he hath purchased by the precious bloud of our Lord Iesus Christ And nowe let vs fall flat before the presence of oure good God with acknowledgement of our faultes praying him to make vs perceiue them better than wee haue done and that therewithall wee maye haue oure recourse vnto him knowing howe it is he onely that can amend vs and all our euill affections and therefore that it maye please him too drawe vs backe in suche wise that forsaking our selues and all that is in this worlde wee maye laboure for the heauenly life vntill suche time as hauing ouercome all the aduersitie of this present life and beeing come to the ende of all the battels wherewyth wee are assayled we may fully enioy all the victories whiche he giueth vs nowe by the grace of his holye spirite That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. The .xxxiij. Sermon which is the first vpon the ninth Chapter IOb ansvvered and sayd 2 Of a truth I knovv that man shall not bee iustified to Godvvard 3 If he vvould dispute vvith him he should not ansvvere him one poynt of a thousand 4 He is vvise of hart and mightie in strength And vvho is he that shall set him selfe against him and haue peace 5 Hee remoueth the mountaynes and they feele not vvhen hee ouerthrovveth them in hys vvrath 6 He remoueth the earth out of hir place and the pillers thereof do quake ALthough men bee enforced to confesse that God is righteous and that there is no fault to be founde in him Yet notwithstanding their passions are so outrageous that if any of them be afflicted a man shal heare those that are so smitten not onely grudge againste God but also blaspheme him with full mouthe And yet for all that their torment is neuer the lesse but it seemeth too them that they reuenge them selues after a sorte when they can so rayle against him with whome they haue to doe So muche the more therefore behooueth it vs to bethinke vs of Gods righteousnesse a great whyle aforehand to the ende that when he scourgeth vs we may alwayes abyde in the lowlinesse to knowe him as he is that is to witte that hee is ryghteouse and vnblameable Neuerthelesse the whole matter consisteth not onely in confessing generally that God is ryghteouse for wee haue seene heeretofore how Baldad mainteining the sayd cace that God is rightuous wrested it after an euill fashion in staying vppon thys poynte namely that God punisheth men according too their desert But as wee haue seene alreadie that rule holdeth not continually alike God doth somtimes spare the wicked and beare with them and sometimes hee chastizeth those whome hee loueth and handeleth them much more rigorously than those that are vtterly past amendment Then if wee will deeme that God chastizeth euery man according too his desertes what shall become of it when men couet to maynteine his rightuousnesse by that meanes they take a wrong way Yee see then here is a fault for when men will take vpon them to measure Gods iustice and to say hee punisheth no man but for his sinnes yea and looke in what manner and quantitie euerye one hath offended thereafter muste God paye him home in this worlde then do they not take Gods iustice as they ought to doe In this respecte Iob treateth nowe muche better of the manner of Gods iustice and howe it â—s to be knowne than Baldad hath done That is to wit without hauing respecte to one sinne or other but onely taking menne as they bee from their moothers wombe yet notwithstanding the whole worlde muste needes bee condemned afore God and it is apparant that althoughe the afflictions seeme roughe yet notwithstanding God can not be reproued Then let vs marke well that they be two diuers maners of speeche to saye God is rightuous for he punisheth men according to their deserte and too say God is rightuous for how so euer hee handleth men yet must wee alwayes keepe oure mouthes shet and not grudge against him bycause wee can not gaine any thing thereby If wee see a wicked man punished at Gods hand as I haue touched afore then is it Gods meaning that men should knowe the particular iudgement which hee executeth to the ende that men should bee warned by it And the holie Scripture speaketh after the same manner VVee see that God punisheth whoredomes cruelties periuries blasphemies and suche other like thinges Yea verelie eyther vpon mens persons or else vpon countries or vppon some place that shall haue bene giuen too some crime VVhen God layeth his hande vpon suche therein hee sheweth a mirrour to instructe vs according as S. Paule speaketh when hee sayeth that God punisheth the sinners to the intent that euery man shoulde beware For when hee punisheth rebellions against his worde it is to make vs walke in feare VVhen hee punisheth wicked lustes it is to holde vs in awe VVhen hee
shall be full of Ceremonies and apparant pretences whereas notwithstanding there shal be no truth nor right meening inwardly in the hart Ye see how we haue so much the more neede to marke what is sayd here namely that such as go about to seeke God do not any thing that is aughtworth but insteade of going forwarde draw backwarde except their hart be disposed that way that is to say except they haue a pure and single affection and not a double heart â–ª But for our better confirmation in this lesson wee must bethinke vs of other textes of the Scripture where God auoucheth that he is not like too mortall creatures who rest vpon the outward shewes of things Bycause wee bee fleshly wee make much of that which seemeth gay but God is not such a one Therefore wee must not measure him by our metyard But forasmuch as it is his peculiar office too searche the bottome of mennes pr 〈…〉 thoughtes and all must needes be layd open before him Therefore his eyes looke vnto faithfulnesse and truth as it is sayde in Ieremie To bee short the seruice of God ought to bee grounded vpon the singlehartednesse wherof the Scripture speaketh so oft in saying Thou shalt bee sounde before mee And not without cause did God giue that rule to Abraham but he gaue it to the ende it should bee generall to all the faythfull and the often repeating of it is to shew that when God mindeth to shoale out his owne children by some certaine marke from the hypocrites alwayes he setteth downe the sayde soundhartednesse Therefore let vs marke well that forasmuche as God is the truth hee will bee serued in spirite and truth Now seeing that Gods seruice is spirituall all â—eyning and vntruth must bee farre from vs otherwise althoughe our workes please men and be neuer so much commended of the worlde they bee no better than dung and vanitie and God will reiect all that wee haue if wee haue not first indeuered to put our harte in order True it is that the Papistes take holde of this text too proue their Freewill and it seemeth too them that they haue a fayre colour to say sith men are exhorted to order their hartes aright therefore it is in their abilitie and power so too do But it is to fonde and tryfling a reason to measure mens power and abilitie by the things that are commaunded them For when God sheweth vs what wee haue to doo he respecteth not what wee are able too do or what is in vs but he respecteth what we bee bound vnto and what is our dutie VVhen he willeth vs too loue him with all our hart with all our strength and with all our power is it bicause he findeth any man liuing that is able to yeelde his whole hart to the sayde loue VVe see the flat contrarie For our nature is fully bent agaynst god So then if God ment too require nothing at our handes but that which we were able to performe hee shoulde let vs go streight too destruction But let vs not thinke that God lozeth his right bicause wee haue not wherewith too pay him For put the cace a man were in dette were it reason that his creditours shoulde loze their right bicause he is falne in pouertie by wasting of his goodes in riot and excesse True it is that they shall not be able to recouer it at his hande yet doth the dette remayne alwayes vpon his head Seeing the cace is such doo wee thinke that God will be disfeated of his duetie bicause men bee altogither lewde and frowarde or bicause the Diuell holdeth them in bondage and they be giuen ouer to all mischeef and wickednesse Then must we not conclude that men are able to dispose of their owne harts and of themselues at their pleasure through their owne motioÌ„ bycause God commaundeth them so to do Hee doth but onely shewe that we be bounde too do so and that all that euer we be able too attempt shall not be esteemed nor receyued at Gods hande vntill such tyme as wee haue the sayd purenesse of hart whereof mention is made in thys place But nowe let euery man examine hymselfe and we shall fynd our selues to haue harts of stone so as there is nothyng in them but hardnesse nother reigneth there any thyng in them but naughtinesse and suche a continuall stubbornesse as can by no meanes be bowed to obey god Sith the cace standeth so God muste be fayne to put too hys hande as he hath also promised to doo For he sayeth hee will giue vs fleshly hartes that shall be soft and plyable so as wee may serue him He sayeth he will ingraue his law after such a sorte in our hartes and in our bowels as wee shall giue our selues to that which he alloweth so as there shall be one conformitie and agreement beweene all our desires and affections and betweene the rightuousnesse that is conteyned in the lawe That say I is the peculiar worke of God therfore it behoueth him to dispose vs to the seruing of him bycause we are vnfit for it one oure behalfe drawing altogither backe from it and hauing not aught in our lustes but contrarietie to all goodnesse Lo how it belongeth to God to apply vs vnto himselfe and to make vs fitte and able to serue him seeing we haue not any abilitie nor meane in our selues to do it Now after he hath thus spoken of the purenesse and rightfull meening of the hart hee sayeth that wee muste stretch out our handes vntoo God. Thys importeth very muche For vnder one particular Zophar ment to comprehende in effecte the cheefe poynt of Gods seruice and of the first table of the Lawe For what els is prayer than a recorde of the faith that wee haue to Godward For by calling vppon God without hypocrisie we witnesse openly that all our welfare lyeth in hym and that he is the onely partie too whome we ought to flee for succoure and to be shorte by calling vpon God wee yeelde hym the glory that belongeth vnto hym and whych he reserueth to hymselfe And so let vs marke that vnder thys one particular point of calling vpon God Zophar ment to comprehende the whole contents of the fyrste table whych are that God telleth vs that he only must be worshipped of vs and caÌ„not abide to haue any copartener and that we must not abuse his name nor vnhalowe it but that wee must render hym the honour which he is worthy of and followe the order which he hath appointed in hys Church Then if all thyngs bee throughly considered it is certayn that by calling vpon God we protest that we haue none other Gods but him alone and that we renounce all Idolatrie and superstition shewing that our trust is settled vppon hym alone and declaring that all ryghtuousnesse power and life are all wholly in our God that he is the fountain where out of it behoueth vs to drawe and that wee bee so
lippes and ansvvere 21 I vvill not novve accept the person of man neyther vvill I giue titles to man. 22 For if I shoulde flatter I can not tell vvhether my maker vvoulde destroye mee incontinently LIke as it was declared yesterday that no man ought to put forth himselfe too hastily but that we shoulde rather seeke too learne than to teach others except necessitie cōstrayned vs So now it is shewed vs heere that wee must not thrust our selues into any vnknown matter before we knowe well howe the case standeth And truely wee see that such as will be disputing of matters that are not wel knowne to them do runne astray and speake vnto wardly and therein we perceiue our owne want Therefore we haue to marke what is shewed vs heere by the example of Eliu namely that we must not cast forth any wordes at auenture nor bee ouerhastie in giuing sentence of things that are hidden from vs and whereof wee are not duely informed True it is that this lesson perteyneth cheefly to suche as are set in the seate of iustice for they ought too examine matters throughly before they iudge of them neuerthelesse euerie man ought to obserue the same rule in his owne behalfe And that is the first which wee haue to marke heere according to that which was declared yesterday And alwayes we see that which was sayd namely that whē Gods spirit gouerneth a man then like as he giueth him zeale and moueth him to religion so also he giueth him skill and discretion so as the one goeth neuer without the other and if a man haue an vnruly zeale it can not bee counted for anye vertue but if Gods spirite raigne in him he shall perceiue that those things are inseparable And so much the more ought wee to praye God that if he giue vs the grace to mainteine his truth he will also shewe vs when it is time to speake and when to hold our peace and that he will giue vs vnderstanding and reason that we runne not at rouers through vnaduisednesse For it is too slender an excuse to say I thought I had done well I tooke the matter to bee so True it is that there is no man but he is sometimes ouerseen and therefore so much the more ought we to take heede to ourselues and considering the weakenesse of our owne wit to seeke to bee gouerned by Gods hande so as in the hauing a good zeale wee may also haue reason to weeld and rule it well Nowe let vs come to that which Eliu saith He declareth that his discours shall not be such as the other mens were Say not saith he we haue haue founde wisdome for God hath ouerthrowne Iob and not men Here Eliu betokeneth that he will take another way in disputing againste Iob than the other men had done For what way hild they Thou art afflicted by the hande of God say they and not without cause and therefore it must be concluded that thou arte a wicked man Thine affliction is so great and vnmeasurable as there was neuer yet any man in the worlde seene to be so sore pressed as thou and therefore is followeth that thou passest al men in wickednesse Lo what the foūdation was which Iobs freends toke in going about to reproue him But Eliu protesteth that he will not take that way And surely it is apparant that if he had gone forward after that sorte it had still made the matter worse and worse For I haue told you that Iob was able to maintein his soundnesse in that he had walked in the feare of God and not offended in any thing sauing in that he could not settle his mind wholy to the obeying of God but thought his afflictions strange howbeit in respect of the principall point his cace was good and iust Surely some mē vnderstand this text as though Eliu should say thinke not that ye shall become wise by holding your peace and that god will confound him wel inough though mortal men meddle not with him But if a man loke neerely to the matter hee shall finde the naturall sense to bee that which I haue spoken namely that Eliu taunteth Iobs freendes For he vpbraydeth them expresly that they thought themselues to haue founde wisdome like as we commonly say in the Prouerbe that a man thinketh he hath founde the Beane in the Cake when ther is some subtile mening in a thing and he windeth himself into some companie to put forth his opinion and deuice bearing himselfe in hande that he hath an inuincible reson althogh it be but fond trifling So speaketh Eliu here It semeth to you saith he that the knot of the matter is that for as much as God hath pressed Iob after that sort and punished him so roughly therfore hee is his enemie you take that to bee so good and strong a foūdation as can be but it is nothing worth according as I haue declared already that although God do visit a man it doth not therefore folow that he is wicked For albeit that God do threaten the transgressours of his law to punish them both in their own persons in their goods in their children yet was not Iob persecuted in that respect but for another cause Although God thretned the trāsgressors it is not ment that he reserueth not libertie to himself to exercise the pacience of the faithful whē he listeth or that he may not shew himself rough towards thē although he haue not a respect vnto their offēces which they haue cōmitted VVherfore then to humble them If there were no other reason but that It ought well to suffice Beside this God will haue his seruants an example vnto others And moreouer it is needfull to mortifie their fleshly affections For oftentimes we haue secret vices in vs the which God remedieth beforehand And somtimes when he sendeth vs afflictions wee knowe not the cause but hee seeth farre cleerer than wee So then we must fully conclude that God scourgeth the good and suche as haue not prouoked his wrath and that hee ceasseth not to shewe himselfe roughe towardes them and too execute greate rygoure vpon them in so muche as it shall seeme that hee is mynded too ouerwhelme them vtterly And is it therefore to be sayd that men shoulde count them wicked No then is it a fonde argument and although Iobs freends ground themselues vpon it and thought to haue founde wisdome in that behalfe yet notwithstanding I say it is but a childish thing VVherefore concerning this texte let vs beare that thing in mynde which I haue touched heeretofore which is to behaue oure selues discretely when God afflicteth men and not to iudge of them at auenture that hee whiche is beaten with Gods rods is forthwith to be cōdemned and that his sinnes are to be measured by his afflictions For it were a rashe and vnwise proceeding too make a generall rule of it Howe then Let vs vnderstande that God hath diuers reasons to afflicte
that is spoken of here For wherin consisteth all our welfare Euen in that wee may boldly come vnto God and haue leaue to rest as it were in his lappe when wee be afflicted so as wee knowe that he will be mercifull to vs as be hath promised This say I is the souereine welfare of men so long as they liue in this world For vndoubtedly prayer is the thing whereby we come vnto god It behoueth vs to walke here by faith and God is absent from vs as in respecte of eyesight And although he dwel in vs by his power and make vs to fele his grace yet notwithstanding we be as it were separated from him too outward appeareance Neuerthelesse by prayer wee mount vp into heauen and present ourselues before his maiestie and to be short are ioyned vnto him Yee see then that here is a band of familiarity betweene God and men in this libertie which hee giueth vs to call vpon him But yet can we not pray vnto him as we ought to do except we knowe his goodnesse according as it is sayd in the fifth Psalme Lord I will woship in they temple euen vpon the multitude of this mercies Vntill such time as our God hath certified vs that he is our father it is not possible for vs to dare come vnto him our mouth is shet and our hart is locked vp and to be short wee are vtterly excluded from the priuiledge of calling vpō him And that is the cause why it is sayd that the holy ghost sealeth our adoption to the ende wee may crye Abba father wherby wee are sure that he will heare vs And in an other place sainct Paule sayeth that by Iesus Christ wee haue beleefe in God and this beleefe ingendreth trust too the ende wee may come boldly before the throne of God to pray vnto him Yee see then how it is shewed vs here that when a man is so comforted by the promises of the gospell byandby he calleth vpon God findeth fauour at his hand And so let vs marke first of all that all the prayers whiche men make without the tast of Gods goodnesse are but dissimulation yea and starke abhomination True it is that wee cannot be so sure of it as were requisite and although we pray vnto God yet haue wee not a perfect fayth but yet if wee haue not this full purpose in vs to go vnto God as to our father bicause he calleth vs and we be grounded vpon his promises we do but dishonour his name with our praying and all our prayers shal be turned vnto sinne And hereby a man may see how cursed and wretched the state of the Papists is And wee ought well to thinke vpon it to the end we may bee sory for their destruction and magnifie Gods goodnesse somuch the more in that it hath pleased him too drawe vs out of such a dungeon The Papists thinke they pray to God deuoutly ynough yea but in the meane whyle they hold this for a principle that a man must alwayes doubt of Gods fauour yea and they haue no ta stat all of Gods promises but go to it at all aduenture And that is the cause why they make so many windlasses seeke so many patrones and aduocates and deuise so many meanes too goe vnto god For they do him not the honour to submit themselues to his word and to trust fully to it So then yee see that the Papistes are alwayes in doubte yea and they will needes be in doubte be meanes wherof they are so farre off from the priuiledge of calling vpon God to be herd at his hand that they are rather continually beaten backe For as sainct Iames sayeth if a man come doubting too require any thing of God hee must neuer thinke to obteine ought And why For our prayers must me grounded vpon Gods word And therfore wee see that it is not without cause that 〈…〉 liu sayeth here that the man which is so comforted will pray vnto god But now let vs marke that wee 〈…〉 disposed to pray vntill wee knowe that God calleth vs There is one generall reason which it behoueth vs to hold ▪ according to that which is sayd in the Prophet I will say you are my people and you shall aunswere mee 〈…〉 our god God must begin and thunder vnto vs if wee will bee sure of our saluation there shall bee no good melody except God haue first thundered into vs that is to say except he haue giuen vs boldnesse by his promis to answere vntoo him as to our god And therfore as oft as we pray let vs begin at the promises which are conteyned in the holy scripture and consider that God calleth vs to him that he promiseth to heare vs and that wee may boldly go vntoo him Yea but yet let vs not ceasse in the meane whyle to walke in feare but let vs consider that wee come to present our selues before the maiestie of our God let that say I leade vs to humilitie and reuerence according as it is sayd in the text whiche I haue alledged out of the fifte Psalme namely Lord I will enter into the temple and worship in feare So then let vs consider the maiestie of God that wee may bee afrayde and stoupe and submit ourselues with all lowlinesse and yet notwithstanding let vs not cease to take courage continually and too become bold And why Bycause it hath pleased our good God too call vs vntoo him and too promise vs that our comming too him shall not be in vayne Yee see then how wee haue too marke that although wee haue conceiued an assurednesse of Gods good will and do fully beleeue that he will receyue vs Yet notwithstanding we must not ceasse too humble our selues too him with all lowlinesse knowing that wee shall alwayes find him a pitifull and mercifull father towards vs if in seking him wee hold the ryght way as he sheweth it vs. Now let vs fall downe before the face of our good God with acknowledgement of our faults praying him so to put them away as wee may not doubte but that he will accept vs as ryghteouse for our Lord Iesus Christes sake and to graunte vs the grace that our comming too present ourselues vnto him may bee not only to be discharged of the burthen of our sinnes but also too bee so clensed as hee may dwell in vs and so gouerne vs by his holy spirit that we may walke in all obedience to his lawe and to his holy commaundements which hee hath giuen vs And so let vs say Almighty God our heauenly father we acknowledge and cōfesse according to the truthe that wee be not woorthye to lyfte vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers should be c. The ▪ cxxvij. Sermon which is the sixth vpon the ▪ xxxiij Chapter 26 He shall pray vnto God who will be fauorable to him he shall see his face with
follie when we take vpon vs to speak so vnaduisedly of God and his workes Therefore let vs marke well this manner of speaking whiche is set downe here namely who shall report it to him we debate matters heere by lowe and yet in the meane whyle wee bee but frogges The frogges can make a great crooking well ynoughe in their marishes and puddles and yet men passe by them and stay not for all their crooking Euen so is it with all the talke that men hold for there is no reason in it They do but babble and yet they beare themselues in hande that God will hold his peace and doe all that they would haue him to do But it is cleane contrarie Therefore let vs learne that when so euer we lifte vp our neb against God we shall winne nothing by it but our wordes shall slip into the ayre and vanish away as smoke Neuerthelesse let vs marke by the way that our words shal not fall to the ground but must be registred to our great and horrible confuzion Then if our pryde be such as we dare murmure againste God suche blasphemousnesse muste needes come too a reckening and not scape vnpunished Therefore let vs not imagine too gayne any thing against God but whensoeuer we be tempted to stand in contention with him let vs call this saying to remembrance namely who shall report it to him True it is that God hereth it and nothing escapeth him but yet for all that he voutsafeth not to stoupe to our bibblebabble as thoughe wee were his matches Tush we be but frogges as I sayd afore To be short this serueth to shewe vs that wee shall neuer get the vpper hande in pleading against God and moreouer that there is no reasō why he shuld abace him self so much as to answere vs And why For it toucheth him not we cannot come neere him with our babbling although wee fyle our tungs so as they cut and slyce smoothely in the aire yet shall God abyde still safe and sound and hee needeth not to streyne himselfe to reply againste vs or to find any excuse for that were needelesse So then let vs learn to speak with such reuerence that the words which we shall vtter may bee made of praysings so as God may accept them And how may we do that By his purging of oure tunges that is too say by vttering nothing but that which commeth of his word and which we haue learned in his schole And for a conclusion let vs marke what Eliu addeth If any man speake sayth he shall be not be swallowed vp He sheweth vs heere what confusion is prepared for all such as dare so set themselues against God and would fayne finde fault with his workes VVhat shall they gayne then in the end They shall all be swallowed vp VVe see that all creatures must needes tremble at God maiestie And what shal be done then when there is manifest rebellion God can with one frown make the mountaines and rocks to melt emptie the sea destroy the whole world if he list And surely there is no rebellion nother in the earth nor in the water nor in any of all the rest of suche creatures But behold man who is but a handfull of dust will needes wage battle against his maker and I pray you can he hold out All the world should perish as sone as it came vnder Gods hand and behold a worme a wretched carion wil put God to silence And not only so but he wil also rob God of his honoure and not haue him too bee counted wyse and ryghtuouse as hee is woorthie Alas must we not needes be worsse than blynd when we come rushing with such boldnesse against him Therfore let vs marke well according to that which I haue touched that when we set vp our bristles after that sorte against God wee seeke but our owne destruction and too bee quyte swallowed vp VVill we then be mainteyned vnder the hand and keeping of our God Let vs learne to humble ourselues to him and to pray him to shewe him selfe too vs and according as it shall haue pleased him too shewe himselfe so also to graunt vs the grace too walke in continuall modestie and to haue our eye alwayes vpon this marke namely that hee deserueth to bee honoured at our hand and that we acknowledging our selues to owe him suche reuerence may learne too submitte vs wholly vnto him Thus ye see howe we may approch vnto our God without feare of the fyre of his terrible wrathe Nay rather let vs be sure that he will bee as a refreshing vnto vs so as wee shall be mainteyned by his grace condicionally that wee come too him with all humilitie withoute preacing ouer farre too inquire of him and his secretes Therefore wee must contente our selues with that which he sheweth vs by his worde assuring our selues that it is for him to reach vs his hand and for vs to go as hee guydeth vs. Nowe let vs fall downe before the face of oure good God with acknowledgement of our faults praying him to make vs feele them continually more and more And that for as much as it pleaseth him to graunt vs so greate aboundance of worldly benefites as to haue applyed and ordeyned all his creatures to our vse wee by receyuing suche bountifulnesse at his hande may learne to knowe him for our father assuring our selues that seeing he hath a care of our bodies in this world hee will not fayle vs in the things that concerne the spirituall life of our soules and that although in this world we bee tangled in many affections which comber our wittes so as they bee not at libertie too consider Gods workes accordingly yet wee may not therefore ceasse too take courage to muze vpon them and that in the meane season he guide vs in suche wise by his holie spirite as wee may learne to like well of all his doings and to glorifie him in his iustice truth and goodnesse and in all his other vertues which he sheweth vs dayly in his workes That it may please him c. The Cxlvij Sermon which is the first vpon the .xxxviij. Chapter THe Lorde ansvvering Iob out of a vvhirlevvinde sayde 2 VVho is he that darkeneth the secretes in vvordes vvithout knovvledge 3 Girde vp thy loynes like a valiant man and tell me the thing that I shall demaunde thee 4 VVhere vvert thou vvhen I layde the foundation of the earth tell it if thou haste vnderstanding WEe haue seene heretofore that Eliu intending too rebuke Iob protested that he himself was a mortall man as Iob was to the end he should not cōplaine that hee was handled with too high a power And so he shewed that Gods will was to win him by reason and gentlenesse according also as he dealeth towards vs For he beareth with vs making his worde to bee preached to vs by men like our selues so as we may come the more familiarly to heare things that he