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
confounded nowadayes lette vs learne too returne thether as God calleth vs whiche is that his doctrine shoulde bee heard and take place amongs vs so as all of vs shoulde be diligent to receyne it he which knowes hee hath done amisse should seeke to amend it that by that meanes we myght all doo honour to him that ought too haue souereyntie ouer vs and consider that if Iob were condemned for gyuing himselfe the brydle too muche in that hee mortified not his affections nor hilde them sufficiently in awe Alas what shall become of vs Then let vs thinke vpon it be ashamed to see the wretchednesse that hath reygned too muche amongst vs For I pray you to what purpose is it for vs too speake of the reformation of the Gospell when in the meane season wee stryue after this sort against God whereas wickednesse hath his full scope nowadayes so farre of are men frō repressing it that it is rather mainteyned with tooth and nayle insomuch that if a man take vpon him to speake and to shew them their faultes then the lambe doth alwayes trouble the water These stinking goates that croude thēselues intoo Gods churche do trouble and defile all the holinesse that God hath set amongs vs by his word in the meane whyle these silie lambes muste be accuzed as though they were the cause of all the euill Sith wee see this let vs learne to strengthen incourage ourselues that when wee see the euill in others we may take heede that it bee not also in ourselues And furthermore whē we feele that our Lord graunteth vs the grace too submit ourselues vnto him in all mildnesse so as we suffer ourselues to bee taught although we see wickednesse raygne not onely let vs not cōsent vnto it but also let vs resist it stoutly to the vttermost of our power For he that dissembleth or draweth a curten before his eyes whē wickednesse rangeth abrode the deuill carieth away his vnderlings after that sort is as gilty in Gods iudgemente as if hee had maynteyned the euill Thus ye see how we ought to practize this doctrine if wee will do God his dewe seruice and acknowledge him to be Lord souereygne ouer all monarchies and principalities in the worlde Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes praying him to make vs to repente them that beeing gouerned by his holy spirite we may fight mansully agaynst all the temptations and afflictions of the worlde and whyle that it shall please him to keepe vs heere wee may seeke to bee altogither subiect to his holye commaundementes And so let vs say Almightie God our heauenly father we acknowledge and confesse according to the truth that wee be not woorthie to lifte vp our eyes to heauen to present our selues before thee nor to presume so farre as that our prayers c. The .cxxxvj. Sermon which is the first vpon the .xxxv. Chapter ELiu proceedeth saying 2 Diddest thou thinke this aright vvhen thou saydest my rightuousnesse is aboue God 3 For thou hast sayd vvhat shall it profit mee or vvhat shall it auayle mee not to haue sinned 4 I vvill ansvvere thee and thy freendes likevvise 5 Looke vp to the heauens and behold them looke vp to the ayre that is aboue thee 6 If thou sinnest vvhat dost thou against him And if thy sinnes be multiplied vvhat hurtest thou him 7 If thou be rightuous vvhat giuest thou him Or vvhat shall he receyue at thy hande ELiu continueth heere still to blame Iob sor blaspheming the ryghtuousnesse of God he groundeth it vpō this poynt that Iob had ment that his owne rightiousnesse surmounted God. Not that he vttered those words or pretended any thing but by cause hee had mainteyned his owne rightuousnesse in such wise as though God had tormented him wrong fully and without cause And therevpon it shoulde haue insued that God dealte not reasonably with him but afflicted him out of measure Howbeeit for the better conceyuing hereof it behoueth vs to call to mind what hath bene sette downe heeretoofore VVhen Iob spake of his owne ryghtuousnesse it was onely to the ende to shewe that hee was not punished for his offences and that hee ought not too bee iudged wicked bycause God afflicted him so greeuously aboue all other men For as I haue told you God in afflicting men hath not alwayes an eye too the punishing of theyr sinnes but intendeth too trye their pacience as bee sell vnto Iob when God gaue Satan the brydle For it was not bycause Iob was a naughtye packe and had prouoked Gods wrath by greate offences No but although Satan founde no faulte in him yet notwithstanding he obteyned leaue to torment him So then the cause why God afflicted Iob after that sorte was not for that he was angrie with him but for that he intended to trye his obedience that it might be a mirrour vnto vs Therefore Iob fought very well in saying that he was not punished for his offences but that there was some other respect And therein he deserueth not to be condemned But his faulte was that beeing troubled with the vehemencie of his passions he thought firste of all that God vsed no measure but was so sore agaynste him and that a poore creature oughte not too bee punished after that sorte and so did hee murmure in that behalfe True it is that Iob flattered not himselfe in his infirmitie but yet had he not so good stay of himselfe as hee ought to haue had And agayne the greatest mischeefe was that hee thought vppon nothing but his anguishe insomuche that at tymes his fayth was as it were choked and hee looked no more to the heauenly life nor to the reward that is promised too all the faythfull after theyr manfull fighting He coulde not atteyne to that bycause he was forepossessed with his greefe and as it were troubled and vtterlye ouer whelmed Yee see then that Iob confesseth ryghtlye in generall that God hath prepared an euerlasting heritage that cannot fayle for those that are his and that the wicked also cannot scape his hande but although they triumphe in this world and take their pleasure heere yet they shall pay very deere for it Iob knewe all these things in generall but when hee ment to apply the doctrine to himselfe he coulde not bring it to passe bycause his hearte was distressed and hee stormed too muche VVhen hee was at that afterdeele hee gazed here there coulde not see three foote afore him without dazeling of his eyes his wits were after a sorte berest him That was the cause why he could not cōfort himself with the hope of the reste that was promised him For hee had assuaged all his anguishe if he had remitted himself vnto God to say euen so Lorde yet haue I alwayes hoped that thou wilt make mee feele that such as shall haue suffered their afflictions paciently shall be happy in the
what it is that God giueth vnto man who ought too haue iudgement Bycause of the spirite which is imprinted in his soule It behoueth him to haue discretion But yet let vs note further how it behoueth vs inespecially too fight agaynst oure lustes Howe so An Asse will leaue hys braying when hee hath pasture afore him so will not a man do he will not content himselfe Verie well It is good that a man shoulde thanke God when he hath prosperitie and that he shoulde know how he is so much the more beholding to God but he must not fal asleepe vpon it Let vs learne then that here are two things The one is that when God giueth vs meate and drinke we be worse than the brute beastes if wee make not account of such a libertie but be so blockish in our hartes that wee consider not howe liberall and gracious God is towardes vs Thus much for the first poynt But wee conceyue the cleane coÌ„trary in many men yea after a maner in al men For howe great is our vnthankefulnesse if God giue vs meate and drinke haue we the stayednesse that is in brute beastes to holde our selues in quiet and contented No we be like vnsatiable Seagulles How fowle and howe excessiue are our appetites See howe an Asse eateth Although he haue trauelled with great paine when he is put to pasture he satisfieth himselfe and then layes him down vpon it he is contented But as for a man though he haue crammed in as much as foure or fiue men could swall owe vp he is not contented with it hee regardeth not what is meete for him but he will still bee heaping vp and gathering in of more VVhen a man hath his Garner full yet hath he a bellie too bigge for it VVhen he hath his wine seller well stored he thinketh that that is nothing VVhen he hath prouision ynough for a whole doozen of persons yet will he not be contented he is like a 〈◊〉 that can neuer be filled Ye see then how men are 〈◊〉 away by their lustes so as they be neuer satisfied such is their vnthankfulnesse And what iudge must such maner of folk haue Euen the Asses and â—â—en The Angelles neede not to come downe from heauen too poure Gods condemnation vpon their heads In the order of nature a man may perceyue that there is much more reason and modestie in the dulnesse that is in these beasts thaÌ„ there is in men who ought to haue a further consideration Beholde a speciall poynt which we haue to marke here But on the other side also let vs learne that wee must not bee lyke the brute beasts in seeking nothing else but bellie cheere For when God sendeth vs prosperitie we must not holde vs there that must not be our Butte to shoote at VVhat then Let vs vse the sayde prosperitie passing continually still further and preparing our selues too affliction if God list to sende vs any to the intent we bee not taken vnwares bycause wee made reckening too haue lyued alwayes at our ease I say let vs beware wee fall not asleepe in suche carelesnesse when God sendeth vs pasture and that wee bee handeled as well as wee woulde wishe But let vs continually quicken vppe ourselues that wee may attayne too the benefyte wherevntoo hee calleth vs Marke this for a speciall poynt Nowe whereas it is sayde that wee cannot bee made too eate that whiche iâ— without sauour and that wee cannot suppe off the white of an Egge without salt Heereby wee may knowe as I haue sayde howe that before the blowe come it is good too forethinke oure selues that colde and heate vnsauerie vittayles and all other such things are as it were aduersities which we shunne by nature Verie well needes must wee feele this geere for wee bee not senfelesse But howsoeuer the worlde go let vs make our selues readie too indure paciently the thing that is vnsauerie Let vs bee contented that God shall do it for our profite And therewithall let vs assure our selues that sithe hee ordeyneth it his onely will muste bee a better taste vnto vs than all the things that happen too vs by oure owne good will. VVhat shall be our salt then to make vs finde good taste in all the aduersities that can befall vs so as wee maye beare them paciently Obedience so as wee acknowledge and say go too I see heere howe God afflicteth vs And why First bycause we be worthie of it and secondly bicause it is his will too aduaunce our welfare by that meane Beholde I say what will make vs too finde good sauour in that which heeretofore was as ye would say lothsome This then is the poynt that we must come vnto when we be desirous to finde fauour in all our aduersities that we may paciently receyue all the corrections whiche it shall please God to sende vs and that wee may frame our selues too his good pleasure desiring nothing but that he will accomplish as he hath begonne to the intent that beeing guided and gouerned by his holye spirite we may seeke nothing but to loue serue and honour him and too holde all that for good and rightfull which it shall please him to sende vs. And nowe let vs cast our selues downe before the face of our good God in acknowledging our faults praying him to make vs perceyue them better than we haue done hitherto and that when it shall please him too make vs feele his iudgements although we be pressed out of measure to our owne seeming yet notwithstanding we may not ceasse to resort vnto him continually hoping that he will deliuer vs from al our aduersities according as of his infinite mercie it is his will to reach out his hande too vs continually and that although that at the first wee perceyue not that he is minded to ayde vs yet we may wayt paciently till time conuenient come too shewe vs that he hath alwayes beene freendly and fauourable too vs yea truly by meane of our Lorde Iesus Christ according as it hath pleased him to chooze vs in him and to call vs to the knowledge of him too the ende too make vs all members of his bodie That it may please him to graunt this grace not onely to vs but also to all people c. The .xxiiij. Sermon which is the second vpon the sixt Chapter 8 VVho vvill cause my desire to come to passe and that God may sende me my longing 9 VVhich is that hee shoulde breake mee in peeces and that he shoulde stretch out his hande and cut mee off 10 For then should I yet haue comfort I shoulde reioyce in my griefe let him not spare me and I vvill not denie the vvordes of the holy one 11 VVhat is my strength that I shoulde bee able to indure and vvhat is mine ende if I should prolong my life 12 Is my strength the strength of stones ' or is my flesh of steele 13 I can no more and my might fayleth mee
bothe his goodnesse and iustice And why so For by this meanes he calleth men to repentance and afterwarde hee maketh them too feele him too be theyr iudge that they may humble themselues Hee chastizeth them to their profit if their vnthankfulnesse hinder not their profiting Lo what wee haue too remember in this streyne Howsoeuer the worlde go let vs keepe our selues from saying too god And what is man that thou magnifiest him so as thou visitest him a mornings Lette vs not be greeued if God set sure watch vpon vs all no let vs not do so For that is for those to do which woulde haue the brydle layd looce in their necke to runne at rouers to the end that God should not chastize them at all But if it were so what should we gayne by it Let vs put the cace that God did shet his eyes and that he did let vs runne at randon all the feeldes ouer so as wee gaue oure selues to riot he passed not of it what should become of vs Beholde the diuell would ceaze vpon vs and wee should be his pray and he woulde carie vs euen into destruction So then let vs know that there is nothing better for our welfare than that God should haue his eies open continually that he should see all that we do and specially that he should gage the bottome of our thoughts and that wee shoulde not remoue one fingers bredth nor step forth one pace but he should note it marke it assuring our selues I say that it should not be for our profit if he did otherwise Thus yee see what we haue to gather vpon this text And by and by Iob addeth Howe long will it bee ere thou let mee alone and withdrawe â—â—y selfe from mee tyll I haue swallowed in my spittle Heere Iob declareth his passions wherewith hee had bene tempted By the way wee haue to beare in minde what hath bene sayde heretofore that is to wit that Iob felt alwayes some comfort that God forsooke him not for a full doo Iob then sheweth heere after what sort hee was affectioned as in respect of the flesh to the intent his freendes might knowe that he made not so great complaint without cause And the better to expresse the anguish wherein hee was hee turneth himselfe to God bicause hee sees hee shall gaine nothing at mens hands But yet for all that he ceasseth not to regarde men yea euen too much For had he bene well gathered into himselfe and had hee made his prayer vnto God it is certayne that hee had behaued himselfe more quietly and hee had shewed a greater token of fayth and pacience VVhat is the cause that Iob martyreth himselfe in such sort as it may seeme at the first blush that hee is a desperate person It is for that hee hath an eye to the reproches that are offered him and he is not able to beare them to passe them ouer and to haue an eye vnto god And this is it that I sayde heretofore namely that if men come to molest and to sting vs we must not looke vpon that wee muste not cast our countenance thitherwarde but forasmuch as wee perceyue that Satan laboureth too bring vs by that meanes to confusion wee muste come streyght vnto God we must mourne before him and we muste assure our selues that hee will cause vs to feele the auaylablenesse of his chastizements the better that we cannot bee thrust out of the way as when men were the marke that wee ame at But yet neuerthelesse Iobs purpose in this streyne was too expresse the vehemencie of his affection the better by turning his talke vntoo God as if hee had sayde VVell ye vnderstand nothing at all I see yee perceyue not the spirituall battell wherevntoo God hath put me and therefore I must talke to him that is my iudge To bee short it is all one as if Iob had sayde This that I speake is no counterfeyte stuffe but it is as if God himselfe were heere And hee sayeth as hee had touched afore that his lyfe was nothing but vanitie in so muche that God ought to take himselfe awaye from him vntill hee bad swallowed in his spittle according as wee may saye too take his breath Heereby Iob meeneth that God pursueth vppon him ouer roughly and it seemeth that hee woulde pleade agaynste God as hee hath done heeretofore But I haue tolde you alreadie that hee dooth but expresse the passions of the fleshe And truely whensoeuer God giueth men the grace too frame themselues vntoo him and too beare their crosse and afflictions paciently it is not in suche wise as they should bee altogither without feeling it is not that they shoulde bee vnmooueable and vnprofitable when men trouble them and torment them But it is too the intent they shoulde fully settle themselues to beare all this with pacience and that they shoulde conclude It is meete that my God should haue the maysterie and that I should frame my selfe too his lure and therefore yeelde my selfe ouer vnto his good pleasure But howsoeuer the worlde go none is is able to do it without incountering Iob then expresseth heere his owne pasâ—ions in suche sorte as hee felt them in the meane while Gods grace is as it were buried for the tyme not that it was vtterly quenched for as I haue sayde God vphilde him But it will come too passe that when the firste passions assaulte the faythfull they shall as a man woulde say be harried away in suche maner as it may seeme that God gouerneth them not any more and that they play the horses that are broken looce Nay but it is as if a man were vpon a horse and very well yee see the horse flingeth and kicketh and doth all that he can to escape and to runne ouer all the feelde but anone the man that is handsome can tell well inough howe too tame him hee will reyne him vp with the brydle and bring him too a good pace Euen so is it with vs that wee shall oftentimes bee caryed awaye headlong by our ouerheady passions but yet for all this God will not let vs alone so but will rather reyne vs vp and drawe vs too him according as we shall see howe hee worketh towardes Iob. But as it hath bene declared heeretofore it is true that wee may well alledge vnto God the frayltie of our lyfe when wee woulde obteyne some mercie and releefe at his hande But Iob speaketh heere excessiuely as a man that is out of his wittes and knoweth not to whome hee ought to direct his woordes Euery faithfull bodye will lightly say Lorde my dayes are nothing but vanitie and smoke therefore haue pitie vpon so miserable a creature This request is good and holy God accepteth it in good woorth bycause we be taught by his holie spirite to speake so But Iob steppeth to him after an other fashion and with another maner of style Howe my dayes sayeth he are but
is rightuous Furthermore let vs marke wel that when we bee rightuous that is to say when wee bee not vtterly wicked and out of al square al the rightuousnesse that is in vs shall bee but a franke and free acceptation As howe True it is that the faithfull are called rightuous not onely bycause God forgcueth them theyr sinnes and receyueth them too mercie but also bycause hee lyketh well of theyr life It is sayde that Simeon was a good and ryghtuous man and Zacharie and Elizabeth his wife were rightuous also And why Bycause they walked in Gods lawe and commaundements The same is sayde also of the holie Patriarkes Yea but let vs marke that it was bycause God of his owne free goodnesse receyued them and layde not theyr synnes too theyr charge VVhen wee saye that menne are made righteous by sayth it is as much to say as God forgiueth their sinnes and cleerely acquiteth them for our Lord Iefus Christes sake Like wise it behoueth vs to vnderstand that wee are rightuous in our workes bycause God accepteth vs to fauour for our workes deserue too bee alwayes refuzed at his hande I speake not of the workes which men doe of their owne power for in them there is nothing but all villanie and rebellion But euen when a man is gouerned by Gods spirite and by his grace doth walke in good workes yet are all his good workes vnperfecte and God might cast them off yea and they are so farre of from any worthynesse or deseruing as the Papists imagine as there is nothing but filthynesse in them Neuerthelesse yet God receyueth them Yea euen as a father receiueth that whiche commeth from his childe though it bee nothing worth So then although wee bee rightuous that is to say althoughe wee haue some likelyhoode of rightuousnesse let vs marke well that the same deserueth not to be accepted so before god And why Bycause it is written cursed be he that performeth not all the things which are conteyned in the booke of the lawe Nowe there is no man that performeth so muche as any one thing I meane that performeth it with a pure and perfect mynd And therefore it followeth that God may damne vs all And so we must be fayne to holde downe oure heades yea euen without going any further than to the law and yet is that nothing if we come to Gods rightuousnesse whiche is incomprehensible too vs Let vs put the cace that a man behaued hym selfe in all poyntes as became him ▪ what might hee doe might hee therefore pleade againste God No ▪ hee must come shorte of that And why For God oweth vs nothing ▪ That is true ▪ but hee hath pomised that who so euer dothe those things shall liue in them Yea but wee must vnderstande that hee hath made that promise of his owne free bountifulnesse VVe see howe our Lord Iesus Christ saith that when a seruaunt shall haue doone all that hee can for his maister hee speaketh of the seruantes that were in those dayes that is to witte of slaues that were in bondage too be bought and solde then if a slaue doe all that hee can for his master shal his master rise from the table and say I will nowe serue thee another whyle No. For it is the seruaunts dutie to serue his maister and not that the master should abace him selfe to his seruant or bee bounde vnto him in any thing Euē so faith Christ when ye haue done al that is commaunded you assure yourselues ye are still vnprofitable seruantes And in so saying Iesus Christ meeneth not that there was euer any man founde or that any can be founde to haue performed all that God commaundeth but he putteth the cace that it were so So also must we do Let vs put the cace that a man had fulfilled the lawe yet behoueth it him to reuerence God with al humilitie saying Alas Lorde I will still submit my selfe vnder thy hand for I knowe well that all that I haue done is of thee and that there can not so muche as one drop of goodnesse proceede out of mee And althoughe thou accepte mee that is not bycause I am worthy or bycause I haue deserued it but it is of thyne owne free fauour Lo howe wee ought too deale Furthermore let vs bee well ware of the excessiue passion that was in Iob. It behoueth vs too conceiue the souereine rightuousnesse of God in such sort as I haue sayde And that must be to the end we may be the more induced to humilitie and not to say If I be rightuous yet will I not lift vp my head seeing mine affliction For it is certaine that God will performe whatsoeuer he hath promised yea euen in that he hath saide he that doth these things shall liue in them And certainely if we be able to performe the law to the full let vs assure ourselues that God hath his rewarde ready to reward vs with Then must we not say as Iob doth that seing our reproch and seeing he scourgeth vs we be confounded by a power that we know not of and that although the same bee far out of measure yet we dare not grudge against it bicause we shall win nought by so doing No let vs not be caried away so far but let vs thinke that God neuer chastizeth his seruantes without iust cause yea thoughe hee haue no eye to their sinnes as it is certaine that Iob was not punished as a wicked offender True it is that God had iust cause to punishe him an hundred times more but God had not that respect and meaning with him VVhat then his intent was to trie his pacience and to cleare him of the slaunder that Sathan made of him in saying Iob obeyeth God bycause he is in prosperitie and therefore God meant to shewe the contrarie So then when wee speake of Gods soueraine iustice let not our talke bee to thinke that he presseth vs out of measure nor to auaunce our selues against him by force but let it bee to honoure him in his wonderfull secretes yea euen in suche wise as wee may bee fully resolued to say in our selues Alas it is not for vs to alledge that though we be righteous yet we will not bee so bolde as to lift vp our head for wee haue good cause to hang downe oure heades continually For although God set not him selfe downe in his throne too condemne vs we haue our iudge within vs Can not euerye man condemne himselfe hathe not euery man the witte to perceiue himselfe to bee more than blameable Let vs marke then that there needs none other condemnation for vs than that whiche is conteyned in the lawe wherewith bothe great and small ought too bee well acquainted And after Iob hath spoken so hee addeth that hee would fayne that his plague were increased Yea but what then Although it increased sayth hee yet wilte thou come vpon me as a Lyon and wilte shewe thy selfe maruellous against me Heere as
them so as they prosper and liue at their ease all that while they bee so dulled that their mirth is a drunkennesse they runne ryot without order or measure Lo what Sophar ment to speake To this purpose let vs marke well how our Lord Iesus Christ sayeth wo be to you that laugh for you shall weepe your mirth shal be turned into gnashing of teeth Not that it is not lawfull for vs to be merrie as I sayd afore or that it is not lawfull for vs to reioyce when God giueth vs occasion But will we be merrie Then let vs as S. Iames willeth vs Let him that is merrie sing that is to say let him giue God thanks and in calling vpon him let him alwayes still go foreward towards him and be stablished in loue feare and trust towards him more and more Ye see then what our mirth ought to be But by the way with this sayd mirth wee must also bee sadde considering how wee ceasse not too offend God as S. Paule also sheweth vs by example and considering the vices that are in vs And so let vs alwayes go onward still to the full and perfect ioy which is hidden from vs as yet Thus muche concerning this saying that the ioy of the wicked shall not indure long Furthermore let vs mark that Sophar was beguyled by mistaking these words a short time and of small continuance For when the Scripture sayeth that the wicked vanish away and that God will consume them in the turning of a hand it is not ment that he keepeth one ordinarie stint as I haue declared already And why for if God should do so what should be reserued till the latter day we would be wedded to this world and not wayte for the comming of our Lord Iesus Christ to accomplish our resurrection and redemption Our Lord therefore is fayne to reserue many yea and the most parte of things till hys last iudgement But yet in the meane while it is alwayes his office to destroy the wicked and to shew that they be but of short continuance And in good sooth let vs consider well what oure life is and wee shall se◠that the thyng which lasteth longest time in this worlde doth but passe by and slip away in the turning of a hand VVee bee suche fooles that if God lift not vp his hand the first day to destroy such as haue offended wee are of opinion that the time will neuer come And why It seemeth to vs that this life lasteth long and yet we graunt it is but a shadow for euery man must away hence spite of his teeth Therefore when it is sayd vnto vs that the wicked continue not any long tyme lette vs learne that it is not meant that oure Lorde riddes them out of hand For although they come too the yeeres of fiftie or threescore yet ceasse they not too bee trayned on still by Gods hand to their decay and confuzion To bee shorte wee muste bee pacient and wayte with silence what God will do without such boyling and hastinesse as Sophar is wont to vse heere Behold I say howe it behoueth vs too apply this doctrine if wee intend to fare the better by it And truly it is a right necessarie poynt for vs For wee shall see many offended at the reading of the promises in the holy Scripture as that God will blisse those that are his that he will leade them in all their wayes that he will bring all their deuices too good ende that they shall liue in prosperitie that they shall bee blissed at his hande both in themselues and in their ofspring and their cattle at home and abroade and in their possessions and that they shall bee preserued by the grace of god And on the contrarie part we see that the children of God indure so great scarcitie and so many miseries as is rufull Sometime they haue not so much as one morsell of bread to put into their mouth and they be smirten with diseases and al other calamities while in the meane time the wicked whome God had threatned doe prosper VVe be astonished at that that wee seeme to lose our time in trusting vnto God and that his threatenings and promises are deceytfull VVhat is the cause of suche trouble It is for that we want pacience to bridle ourselues and to say I wil see what God will do VVe need no more but to stride ouer as when wee haue to passe a diche we bee fayne to leape and stryde that wee maye get ouer it So then for as much as we can not leape ouer the things of this worlde and so lift vp our selues to beholde Gods iudgements therefore we cannot see them though they be neere at hand And certesse there are diuers that will say I can go no further for such a thing stoppeth me And what is that stop It is but some strawe that lyeth in their way That is all the let and yet they needed no more but to lift vp their foote or to treade vpon it to ouercome all the matter that we make so great adoe of And is not that a great lazinesse in vs Howbeit when we be destitute of Gods spirit yee see in what plight we be Yet are not the things that are conteyned in the holie scripture spoken in vaine nor without cause Furthermore it behoueth vs to marke also howe Zophar sayeth heere that when the wicked shall haue lifted vp their heade to the skie and reached to the clouds God will find meanes well inough to throw them downe yea and to sinke them euen into hell Lo what the end of the wicked shall be which seeke nothing but to aduaunce themselues True it is that God doth erewhiles exalt his seruantes to honour and dignitie but yet do they not ceasse to be lowely still all the while VVhen a man is gouerned by Gods spirit although he be a great Prince and honoured of the whole worlde and God hath reached him his hande to exalt him highly yet will hee always be modestly mynded to acknowledge his own infirmities and to walke in the feare and warenesse saying Alas what would become of me if my God brydled mee not He giueth me of his grace and as for me I haue nothing of myne own Haue I any cause then to glorifie my selfe No But the neerer he commeth to me the more doth he bynde me to him so as if he be honored among men it behoueth me to be as a mirrour to saue such as are destroyed and ouerthrowne God then hath sette me in this cace to the ende I should serue their turnes that haue neede of my helpe Thus when the children of God are indued with any graces they meene not to keepe them to themselues too serue their owne peculiar turne withall but to acquaint themselues with their neighbors yea euē with the meanest of them according as Saint Paule speaketh and to humble themselues to the lowest of them as God hath commaunded them
the things whereby he taketh no profite He requireth it as though hee were the better by it and declareth that we shall not leese oure labour thereby neither that it shal be a thing vnprofitable for vs This I say is the intent of our God when he incourageth vs to leade a good life Furthermore let vs knowe to what end this is spoken vntoo vs in this place for wee must keepe in remembrance this circumstance that I haue spoken of that is to wit that when we come to make our account before God we must forget al these foolish imaginations which we conceiue that we can bring him suche gayne as we should deserue ought at his hand Let al thys I say be throwne downe And why Hee is not as a creature that needeth the ayde and help of an other hee standeth in neede of nothing but is content with hymselfe Forasmuch then as our God is by no manner of meanes bounden vnto vs let vs learne too humble our selues before him and let vs be sorie for our sinnes yea euen so as we may bee vtterly ashamed of them and desire God too forgiue vs them But why should he forgiue vs them It is not for that I can saye hee knoweth that I haue indeuered my selfe too leade a good life and I haue done this thing and that For what is there that we can so alledge Surely nothing at all And therefore let vs forget all these delayes and acknowledge our selues guiltie for when wee haue vsed all these replyes yet can they not reache vntoo god VVhen wee haue to doo with mortall men and vse such flourishes to couer our faults withal yet are we maruelously ashamed if it happen that oure lie doo appeare VVhat shall then become of vs when wee come before our God And heerein we see how the Papists are deceyued For although they can not denye but that they be in daunger of Gods curse if he would vse any extremitie towards them yet will they alledge their satisfactions and therein play the marchants with God so that if they haue made default in one poynt they can make amends for it another away yea they haue their workes which they call works of sepererogation which God neuer commanded these serue too fill vp the holes when they haue committed any euill wherewith God doth vrge them VVell say they if we haue sinned heere is it that shall make amends for all yea if the matter were tried by the ballance yet would there be some ouerplus To this poynt are the Papists come that they thinke it a great absurditie that forgiuenesse of sinnes shuld be franke and free and that God should pardon vs of his meere goodnesse They will easily graunt it to be true concerning the trespas but concerning the punishmēt it perteyneth vnto vs to redeeme it VVhē men be caried away with such pride must we not say that they haue quite transformed God and that they know no more what maner a one he is So much the more must we note wel that which is conteined heere that is to wit that we shall easily persuade our selues that God is something profited by vs which is but meere folly and a vayne fancie And so when we shall haue conceyued how high he is let vs learne to acknowledge our faults with al humilitie and make no replye for we can lay nothing to his charge neither can we alledge vnto him that he hath receyued any thing at our hands nother that he is any thing boundē vnto vs Thus much for one poynt Now it is sayd moreuer that God careth not whither we do well or ill or whither we walke vprightly or no. VVhen Eliphas speaketh thus he meneth not that God shetteth his eyes and that there is no difference of good and ill with him but hee meeneth that for himselfe he forceth not of it It is true that God as he is the fountayne of al iustice and right loueth equitie and if we lead an vpright life then become wee the Image of god For it is certeyne that we haue no goodnes in our selues But it is as we see the sun shineth heere beneath when he casteth foorth his beames The brightnesse that we see heere beneath commeth not from the earthe we see the brightnesse vpō the houses and vpon the earth and yet it proceedeth not from thence but it is a brightnesse reflected as they call it which returneth agayne as the earth receyueth it it resteth then vpon the earth For when we behold our selues in a glasse the glasse hathe no face but the face of a man presenteth itselfe there and the glasse representeth it backe agayne So then when wee do well it is not of ourselues for there can nothing be drawen from vs but al filthinesse and beggerie as we are corrupted of nature but our Lord poureth his goodnesse rightuousnesse vpon vs Then if hee shew vs the fauor in regenerating vs by his holy spirit that we liue holily wee are as glasses in the whiche his image is as it were represented and this is a brightnesse whiche commeth from aboue but sheweth itself heere beneth Now for as much as god acknowledgeth al that is good to come of him this is the cause why he loueth that which is good as it is impossible that he should do otherwise seing that he is the welspring and fountaine thereof Otherwise he forceth not in respect of himselfe that is to say for his own profit or aduantage that he receyueth therby he careth not how mē do liue VVhen men do the worst they can shal they therby take away the rightuousnesse that is in God Can they diminish his maiesty can they abolish his glory honor can they shorten the bounds of his kingdom No they can not In this sense then is it sayd that God careth not what men do but concerning vs let vs cōsider if it be not our felicitie to submit ourselues vnto him to yeeld our selues his obedient subiects And seing that he hauing no need of vs neither of our life nor works is yet so carefull that we should lead a godly life let vs hereby know the loue that he beareth vs as it hath alredy bin said that he doth voutsafe to ioyne vs vnto him and so to vnite vs that if we liue wel he sayth his kingdom is established if we liue yll he sayth he raigneth no more And how is that Can wee so hinder god that his soueraine dominiō shuld not remaine vnto him for euer No. And why thē doth he vse such maner of speach It is as I haue already sayd to declare vnto vs how he loueth vs as it is said in the eightenth Chapter of the Prouerbes where the wisedome of God is brought in saying that his pleasure and delight is to dwell among mē God speaketh thus to declare vnto vs that he wil not keepe his goodnesse shet vp and concealed in himself but wil poure it out amōgst vs that we may
vse vs after an extraordinarie manner that is to say although there were no law too rule vs by yea or although we had perfourmed all that is conteyned in the lawe yet mighte hee iustly condemne vs but he will not do it And why Hee is contented with the rule that he hath giuen shewing that hee pytyeth his poore creatures And that is the cause why the Angels are pure and accepted for rightuouse before him But now let vs passe further God hath promised to blisse such as walke in purenesse of hart hand yea howbeeit with condition to reserue alwayes to himselfe the preheminence too iudge what is meete and expedient for oure welfare For if God perceyue that wee haue neede to be chastized hee will do it And although wee haue had the minde to serue him and haue put our indeuoure thereto yet wyll hee not therefore misse too handle vs roughlye sometimes so as it shal seeme that we haue offended him more greeuously than the wickeddest of the worlde by his punishing of vs after that sorte But it is not as Iob thought And why For it seemed to him that God ought to haue hild himselfe contented with the obedience that he had yelded him and that Gods punishing of him proceeded simplie of an absolute power as who shoulde say that God delt wilfully of set purpose to shew the strēgth of his arme in ouerwhelming a poore creature that wiste not what too doo or say and that there was no reason in his dooings But these are wordes woorthy to be blamed yea and to be accursed Howe then VVhereas God hath so afflicted Iob as wee see true it is that hee ment not to punish him after the ordinarie manner of his deserte but yet might he haue punished him so euen by his law And why For surely God beareth with vs and accepteth oure workes in good woorth which wee do through the grace of his holy spirit although they be faulty But is he bound to do so No. Hath he giuen vs his law to the intent to be subiect to vs and to be bound vnto vs No. He doth it of his owne free goodnesse Now then if a man would compell him to it shoulde he not do him wrong Yes Therefore Iob misbehaueth himself in this behalfe For when a man shall haue walked as vprightly as is possible yet shal he be found faulty before God so as he may iustly sende him all the afflictions in the world a man must be faine to condemne and humble himselfe and to acknowledge that he hath deserued yet more Thus ye see wherein Iob beguiled himselfe For in asmuche as God of his owne meere goodnesse beareth with his children and taketh theyr woorkes a woorth thoughe they deserue it not it seemeth to Iob that God vseth crueltie towardes him or at leastwise an absolute and lawlesse prerogatiue but he dooth not so True it is that Gods intent was not to punishe Iobs sinnes hee had another respect and went another way to woorke according as I haue shewed that it was his minde to trie Iobs pacience wheras in the meane while there were many wicked men in the worlde which made merrie and triumphed at the same tyme and God made no ill countenaunce towardes them And so we see it was not his minde to handle Iob according too his desertes howbeeit that wee muste alwayes conclude that God euen according to his lawe coulde haue sente Iob an hundred times more aduersitie so as hee shoulde not haue bene able to beare it And why The leaste offence that wee committe trespasseth agaynste the maiestie of god And I pray you what punishment is greate ynough for so huge an offence as the impeaching of Gods maiestie and the casting downe of his Iustice If we were ouerwhelmed a hundred thousande times yet were it not comparable too the hideousnesse of the cryme that wee haue committed So then Iob reasoneth awry in saying that God hādleth him not after the rule of his law Surely if hee had sayde according to his ordinarie manner mening that God intended not to punish him for his sinnes but for some other cause he had sayde very well truly But hee sayeth I see well that God vseth an excessiue power he thundreth agaynste mee as though hee woulde dispatch mee and therefore I must be fayne to holde my peace VVhen hee speaketh so doubtlesse hee playeth the horse that is broken looce Not that hee was at any time out of pacience howbeeit that pacience of his was not such but that it now and then boyled with great wallops and did caste out some froth and skum Thus ye see the opening of the matter that Iob handleth heere And forasmuch as these things are very high the laying foorth of the processe of this matter may giue yet some greater light Therefore let vs come to that which Iob sayeth after he hath declared that what bitternesse soeuer hee hath vttered out of his stomacke yet his greefe surmounteth his complaint He sayeth If it were lawfull for mee too finde God. And what meeneth he by that He meeneth to go to lawe after the manner of men Out of all doubte if God shoulde abace himselfe so farre as to go to lawe with vs yet could we neuer winne our cace And that is the cause why hee sayeth in his Prophete Esay let vs set a iudge or vmper betwixte vs too see who shall go by the better VVhen God speaketh after that maner hee meeneth not to resigne his office nor to stoupe so lowe as to submitte himselfe too mans tyrall that any body shoulde presume too gyue sentence vppon him No but his meening in effecte is that althoughe hee shoulde forbeare hys authoritye and that there were some man appoynted too bee iudge betweene him and vs yet shoulde wee not fayle to be condemned VVee might well pleade for our selues and we might well alledge all our reasons but yet should be confounded bicause God woulde alwayes bee able to find some fault or other in vs Marke that for one poynt And therfore Iob ouershooteth himselfe muche in wisshing to find God that he might go to lawe with him that is to say in wisshing that God should stoupe so lowe as he might take him for his aduersarie to pleade his cace against him before a iudge For although he had that priuiledge and that God should graunt him his desire yet should he alwayes be put to shame But what maketh him to beguile himselfe It is bicause his tormentes troubled him in such wise as hee was not maister of his wittes but sawe vexation as in darkenesse or else had his eyes blinfolded and considered not that God coulde finde more blame in him than he himselfe was priuy to if he listed to examine him rigorously And heereby wee bee warned to stand vpon our gard when God sendeth vs any afflictiōs Therfore let vs take heede that we hold ourselues short And why Bicause we shall out of hand be dazeled in
of god ne haue our eyes shet to the world ward in respect of any opinion that men can conceyue of vs or of any other thing that can be layde vpon vs Therefore without hauing respect of any such thing it behoueth vs to consider our selues in such cace as we are in before God and then shall we bee rightly meekened and not speake feynedly nor disguyze things knowing well that we can gaine nothing by so doing Marke that for one poynt And further let vs marke well this maner of speach which Iob vseth So long sayeth he as there shall be any winde or breath in me and so long as the spirite of God is in my nozethrilles For he speaketh not of his life as though he hilde it without the grace of god True it is that we may say it is a thing common ynough and no man will denie but we bee beholden too God for our breath and for all the liuelinesse that we haue but yet for all that howe many are there that acknowledge it in good earnest men liue here after so brutish a fashion as it might be sayde that they take themselues to be susteyned of themselues and of their owne power To bee short there are very few that know rightly what S. Paule meaneth by saying that we haue our life mouing and beeing in God there are verie fewe I say which know that And therefore let vs marke well how Iob sheweth vs here that hee was not caryed away as many men are who are so dazeled with their passions as they haue no more skill at all neyther know what they say True it is that vndiscrete woordes escaped him as wee haue seene and shall see hereafter but yet neuerthelesse hee alwayes hilde himselfe vpon the good foundation and although the buylding were not sutable to the same yet I say he hilde himselfe in the feare and awe of god And further lette vs marke well this circumstance that Iob speaketh not at his owne leysure and ease Yee see hee is in such afflictions as God seemeth to bee fully determined too destroy him vtterly and yet he honoreth him still for his life acknowledging him to bee the partie of whom hee hath his lyfe And I pray you what excuse shall wee haue if we bee not fully resolued thereof sith that God giueth vs releace too make vs mindefull of his grace or if wee do not acknowledge and confesse that our life and all that euer dependeth therevpon proceede of his grace and power Shall wee not bee the more vnexcusable As oft then as wee thinke vpon our life let vs remember that it behoueth vs to make the same confession that Iob maketh here namely that there is neyther blast nor breath in mee of myne owne power but it is God that hath giuen me euerywhit of it True it is that when Iob speaketh here of Gods spirite we must not imagin as the phantasticall sort do who thinke that the very substance of Gods spirite is in them for there is not a more abhominable heresie than that is And it behoueth vs alwayes too marke suche manner of speaches in the holy Scripture to the ende we fall not into such heresie as to say that Gods spirite is in vs as touching his verie substance For what a thing were that It should insue that Gods spirite were subiect to ignorance to chaunge and to mutabilitie yea and that he were defiled and steyned with our sinnes and vyces And yet neuerthelesse as I haue sayde it is a poynt that hath sore troubled the Christen Church like as the vnhappie Heretike that was punished here had a conceyte to say that mens soules were parttakers of the substance of the Godhead But that is a thing so horrible and agaynst nature as a man must needes be vtterly growne out of kinde ere he can come to it So then let vs marke that the speaking of Gods spirite here importeth not that the substance of him is in vs but it is ment of his breathing that is to say of that which he inspireth into vs by his power according as we see how the Sunne abydeth in the skie and yet the brightnesse of his beames doth in such wise come to vs as we inioy his light and heate But is that as much too say therefore that we holde the Sunne here beneath And in good sooth when as we see that the Sunne by his power which hee sheadeth downe hither cheereth the earth in such wise as it beareth frute and yeeldeth sustenance too the nourishment of men what shall the incomprehensible power do which is in God himselfe and in his spirit Cannot the same spread out it selfe euen vnto vs and yet notwithstanding we not haue any of his substance So then let vs marke well that the verie substance of Gods spirite is not in vs but his power is shed forth in such wise as we liue by it and are confirmed by meanes thereof knowing that it behoueth vs to holde our life of God according as it is he onely of whom we holde all things by the grace of his holy spirite VVherefore let vs consider that if wee ought to acknowledge gods grace in the things that concerne this present life much more ought wee to seeke in him the things that belong to the endlesse life as the thing whervnto he calleth vs shewing vs that we must alwayes labour thitherward till he haue deliuered vs from all the bandes and lets of this present life Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to bring vs so to his lure that when we know our sinnes we may alwayes giue him glorie and prayse not doubting but that if hee scourge vs the same is for our welfare and soulehealth And yet notwithstanding let vs learne too submit our selues so farre vnto him as wee may suffer our selues to be brought to nothing in our selues that we may be strengthened by his hande yea and that so strongly and mightily as we may bee able to withstand all temptations through the power and meane of our Lorde Iesus Christ so that both in life and death he may alwayes find vs obedient children according as hee sheweth himselfe a mercifull father towardes vs That it may please him to giue this grace not onely to vs but c. The .xcviij. Sermon which is the second vpon the .xxvij. Chapter 5 God forbid that I should iustifie you I vvill neuer giue ouer mine innocencie till till I die 6 I vvill keepe my rightuousnesse and not forsake it and my heart shall not vpbrayde mee vvith my dayes 7 Cursed be he that gainsayeth mee and vvicked be he that rizeth vp agaynst mee 8 For vvhat is the hope of the hypocrite vvhen he hath heaped vp and that God plucketh avvay his soule AFter that Iob had declared his minde concerning that which hee had sayde and shewed that hee had not blasphemed God but onely ment that the afflictions
vs and that we haue the boldenesse to call vppon him as our father so as wee returne vntoo him euen when wee bee vtterlye dismayed And this is the cause why he sayeth in Ieremie let not the wise man trust in his wisdome nor the strong man in his strength but let suche as reioyce reioyce that they know mee mee sayeth he that am the Lorde which executeth iudgement rightuousnesse and mercy After that Ieremie the Prophet hath abated mens pryde shewed them that all the wisedome which those thinke theÌ„selues too haue that despise God and shrinke away from him is but smoke and leasing he bringeth them to this poynte let not the wise man saieth he boast of any thing but that he knoweth god And howe shall we knowe him Is it by knowing the rule which he hath giuen vs and whiche he hath appoynted for men to follow It is not only by that but by knowing him to be our Protectour assuring ourselues that it is his office to gouerne the worlde and that he holdeth all things in his hand therfore let vs pray him to receyue vs into his protection aboue all things to guyde and gouerne vs by his holy spirite forasmuch as of ourselues we should alwayes be confounded assuring ourselues also that forasmuch as thereis nothing but wâ—t wretchednesse in vs he must be fayne to watch for our welfare and to bring vs to that perfection wherevnto he willeth vs to tend trauell all the time of our life Thus ye see wherevnto it behoueth vs to apply all our indeuer that wee may profite ourselues by this doctrine For the meenes whereby God draweth vs vnto him are his feare and loue True it is that many lightheadded persons can speake ynough of the grace of our Lord Iesus Christ and of the rigtuousnesse that is giuen vs in him can babble well of fayth but yet they neuer tasted what it is to haue the grace of God except they were rauished to come vnto him and that in so doing they haue the sayde feare that is spoken of here And in good sooth seing that God hath bought vs so derely is it meete that euery man should be giuen to himselfe to his owne Iustes Is it not reason seeing that hee hath purchased vs that euerye one of vs shoulde dedicate himselfe vnto him and become his true possession and heritage Seeing that he hath gathered vs as it were into his housholde ought we not to be obedient vnto him Ye see then that the thing which wee haue to marke heere is that when our Lorde calleth vs as hee calleth vs now beeing here assembled to heare his worde and as he calleth vs by giuing vs his holy Scripture by commaunding vs to exercise the same wee muste come vnto him in such wise as we acknowledge him to bee our father and mayster and learne to submit our selues to his obedience and seruice and vnhallowe not his holy Scripture by seeking there for tryfling things but keepe on forwarde continually to the sayde marke of knowing our God to be such as he sheweth himselfe to vs and as he vttereth himselfe by his word which is â–ª the measure that he will not haue vs to passe nor to turne aside from whatsoeuer come of it And heerewithall lette vs marke that the feare of God ought also to teache vs to shunne euill according as it is set downe heere for a conclusion namely that such as desire to submitte themselues vnto God and to rule their life according to his will must fight agaynst euill as the thing wherevnto wee are inclined by nature and as we knowe that wee are beset with many temptations and other things that turne vs from oure God so as wee haue greate neede to resiste the temptations of oure fleshe and all the allurementes of this worlde and so too strengthen â–ª ourselues that our wicked affections prouoke vs not to stryue agaynste God but that all things whiche stirre vs vp thereto may rather bee cutte off and hewen downe And so let vs marke briefly that we caÌ„not go forwarde in the feare of God but by renouncing our selues For what haue wee else in our nature but a Sea and bottomlesse pitte But we muste caste off all that geare and learne to exercise ourselues in the things that God sheweth vs by his worde to the ende we fall not in the confusion whereof wee haue spoken but maye walke in the obedience of our God and profite more and more in his schoole so as he may allowe vs for his schollers and wee yeld such trial of our seruice as he on his side may accept vs for his children shew himselfe a father towards vs. Now let vs fal downe before the face of our good God with the acknowledgement of our sinnes praying him to forgiue vs our faultes past and to call vs in such wise vnto him as we may be increased and setled more and more in the grace of his holy spirit so as we may be rid froÌ„ all the vices of our fleshe and therewithall that he forbeare vs in our imperfections vntil he haue taken vs out of this present life to make vs partakers of his euerlasting glory So let vs all say Almightie God our heauenly father we acknowledge in our selues and confesse as truth is that we are not worthy to lifte vp our eyes vnto heauen to come before thy face and that wee ought not to presume so far that thou wilt heare our prayers if thou haue an eye too that which is in vs For our consciences accuse vs and our sinnes beare witnesse agaynst vs and we knowe that thou art a rightuous iudge that iustifieth not the sinners vnrightuous but punisheth the faultes of them that haue transgressed thy commaundements Euen so Lord in coÌ„sidering our whole life c. The Ciiij Sermon which is the first vpon the .xxix. Chapter IOb tooke vp his parable againe and sayde 2 VVould God I vvere as I vvas in times past vvhen God preserued mee 3 VVhen his lampe shined vpon my head and I vvalked in the darke by his light 4 As I vvas in the dayes of my youthe vvhen the Prouidence or companie of God vvas in my tent 5 VVhen the Almightie vvas vvith mee and my seruantes round about mee 6 VVhen I vvashed my pathes in butter and the rocke povvred mee out Riuers of Oyle 7 VVhen I vvent out to the gate of the Citie and made a chayre to be set for mee there IT seemeth at the first sight that Iob bewayleth heere the time past and is grieued that God had chaunged his state by afflicting him so sharply wheras he had made him too prosper before but his meening is not so For he setteth himselfe against those that had iudged amisse of his affliction as if he had bene a man forsaken of god His intent therfore is to shewe that those men iudged vntowardly bycause they looked no further than to the things that were
is it that wee haue to marke here for one poynt And further it behoueth vs also too make comparison heere betweene two degrees that is too wit that if it bee God that giueth speciall vnderstanding vnto men too discerne things that pertaine too this transitorie life what is too bee saide of the doctrine of the Gospell and of the true and pure Religion Haue wee those of nature Can wee purchase those by our owne trauell Alas wee must needes come farre too shorte If it fall out that a man bee a good schoole maister too teach chyldren or a good Aduocate or Phisition or a good Marchant of a Citie or a good laborer in the countrey It is continually the spirite of God that worketh in all these things A man shall haue neede too bee sharpe witted in some one thing more than in some other like as there is required a greater skill in some handycraftes than in marchandize Nowe then euen in all these things which seeme too bee common and of no value in themselues God must bee fayne too distribute his holie spirit vnto men But if wee come to the doctrine of the Gospell there is a wisedome that surmounteth all mans vnderstanding yea and is woonderfull euen too the verie Angelles They bee the verie secretes of heauen whiche are conteyned in the Gospell For it concerneth the knowing of God in the person of his sonne And although oure Lorde Iesus Christe came downe heere beneath yet muste wee comprehende his godlie Maiestie or else wee can not grounde and seetle oure fayth in him I say it concerneth the knowledge of thinges that are incomprehensible to mans nature Nowe if God must bee faine too deale his spirite in respecte of the handicraftes and worldly trades that concerne this transitorie life muche more ought wee too thinke that oure owne sharpe witte is not able too knowe the things that concerne God and the secretes of his kingdome and that it behoueth vs to bee taught by him and in the meane season too become fooles in respecte of our selues as Saincte Paule sayeth that wee may bee partakers of that wisedome I or this is the sentence that is giuen thereof namely that the naturall man doeth neuer comprehende the doctrine of God that is too say as long as men abyde in their owne naturall kynde they neyther knowe what God is nor can at any time taste of his worde but which worse is it is follie too them as Sainct Paule sayth For to their seeming it is an vnreasonable doctrine and therefore it is the only spirite of God that gyueth vs fayth and inlightneth vs And this ought too bee well marked For when wee see there are so fewe that know God yea and that many men whiche are well stricken in yeares and haue liued long time in the worlde are starke madde in their Superstitions and fight feercely against the doctrine of the Gospel oftentimes it dazeleth our eyes and we are amazed at it Yea but heere is a texte which ought too arme vs against such stumbling blockes It is the spirite of God which dwelleth in men It is the inspiration of the Almightie that giueth vnderstanding Do we see wretched men blinded so plunged in ignorance as they cannot come to the Gospel Let vs not maruell at it And why For it is mans naturall kind not to discerne any whit of Gods secrets vntill wee be inlightned But contrariwise when wee see a man that knoweth God whether he be yong or old or if we see an olde man that hath bin saped a long while in the dotages of Papistrie come too right Religion let vs assure our selues that God hath wrought a miracle in that cace Also if wee see yong folkes come to it let vs assure ourselues that God draweth them to him after a maruellous fashion For they do not easily receyue the yoke bycause they bee full of presumption as I sayd afore Then if God tame them and make them teachable it is his mightie hand that hath brought thē vnto it And so we se that this text ought to serue vs in two things The first is that seeing that by our wit can neuer reach so highe as to knowe God or his truth we ought to put our owne reason from vs and to renounce it vtterly And that is the thing whiche Saincte Paule termeth too bee made a foole Then if we will haue our Lorde to fill vs with his wisedome it behoueth vs to become fooles that is to say wee muste not bring anye thing of our own nor weene our selues to haue one thing or other For that were a shetting of the doore againste god VVherefore if wee will haue God to continue the grace of his holie spirite when he shall haue giuen vs any portion of it wee must learne to exalt and magnifie him as he deserueth and to acknowledge that there is not one drop of good vnderstanding in vs till God haue put it into vs And agayne the same must cause vs to persist alwayes in his obedience and to walke in greate feare and carefulnesse seeing that if God should quenche the light that he hath put into vs wee should bee in darknesse yea and in so horrible darkenesse as wee could neuer get out of it This is the firste vse of this place The seconde is that although wee see the greater part of the worlde goe astraye and scarcely any man willing too submitte himselfe vnto God we must not thinke it straunge that men shoulde bee so farre out of order as too playe the wylde beastes And why For it is the spirite of God that gyueth vnderstanding VVherefore let the same bee a ground for vs to magnifie Gods grace the more which we shall haue receyued and therewithall let vs not bee caryed awaye thoughe wee see suche rebelliousnesse And why For men do but followe their owne kynde they followe their owne heade and in the meane while resist God and that is bycause the doctrine of the Gospell surmounteth all mans reason and God must bee fayne too worke by his holie spirite in opening their eyes or else they shall abyde continually in their beastlynesse Finally Eliu concludeth therevpon that great men are not alwayes wise and that sometimes aged menne haue no vnderstanding skill nor discretion more than other men Truely Eliu meeneth not heere to peruert the order of nature For hee hathe protested heeretofore that hee woulde hearken to the aged and was willyng to submitte himselfe too theyr doctrine But he meeneth that which I haue touched alredie namely that God is not bounde too age nor to the states and qualities of men VVhen it pleaseth God too aduaunce a man too dignitie if hee will haue him to serue for the welfare of his people hee indueth him with grace to be able to discharge his office otherwise he leueth him destitute and the higher that a mā is in degree the more shall hee bee knowne to bee a double beast As for example
If there bee a man chosen to preach Gods worde and God bee mynded to shewe fauoure to his Churche hee will indue the sayde man with his spirite hee will gyue him vnderstanding of his worde and hee will graunt him cunning and skill to apply it to the vse of the people and too gather good doctrine of it and finally hee will gyue him zealousnesse and all other things that are requisite and hee will shewe him selfe so manifestly in that behalfe as wee may say that hee hath a care of vs for that hee distributeth his graces after that sorte vnto menne in the things that are requisite for our welfare As muche is to saye of them that sitte in the seate of iustice according as they haue neede that the spirite of God shoulde bee doubled in them so also when God intendeth to bee serued by them hee giueth them a mightie power too discharge their dutie Contrariwise if God bee â—â—gâ—ie with vs then they which shal haue the preaching of his word shall bee beastes withoute vnderstanding and men shall despise them for disguysing thinges so as the good doctrine shall bee defaced and defyled by them and too bee shorte scarsely shall they bee good schollers and therefore muche lesse good Maysters Yee see then what Eliu ment to shewe in saying that the great men shall â—â—t always bee wyze nor the aged men alwayes the men of best vnderstanding As if hee shoulde say wee muste not make a generall rule too say this man is aduaunced too hie estate and authoritie and therefore hee muste needes bee a man of knowledge wee muste not gather any suche consequent of it And why For God can well forsake the great ones so as they shall become grosse beasts and the longer they shall haue liued they shall but haue mispent the more breade in beeing fed at Gods cost in so muche that it had beene better as you woulde say that an Oxe had beene fed with it For it had beene better bestowed So then let vs learne that for as muche as God distributeth hys spirite to those whome hee intendeth to apply to his seruice they ought so muche the better to imploye themselues carefully and in the feare of god And if they doe otherwise it will appeare that those which were taken to bee wysest shall bee vtterly blinded so as they shall not know God according as God threatneth by his Prophet Esay saying that the aged shall not see any whit and that the wise shal become brutish and vtterly dul VVe see theÌ„ howe God declareth a muche more horrible vengeance againste the great men olde men and gouernoures than againste the common people Heereby wee bee warned that wee muste not attribute an infallible authoritie too them as though they coulde neuer errenor misgouerne others Nowe if God doe blinde the olde men greate men and suche as are in authoritie after that sorte what shall become of them I pray you if God giue them not his holie spirite And let vs marke well the cause why God maketh that threatning It is for mennes hypocrisie bycause they serued him but for countenaunce sake and their hearte was farre from him so as they protested too serue him with their mouth and in the meane while gaue them selues to the traditions of menne that is too saye God raigned not alone ouer them by his worde but men had their owne scope But God can not abide that his authoritie should bee so diminished And that is the cause why hee sayth I will binde the wise and take away vnderstanding and reason from the aged VVherefore if wee desire to haue God to gouerne vs and too reigne among vs and to inioye the gracious giftes that are necessarie for our saluation let vs learne that it behoueth vs to yeelde him the dominion and soueraintie ouer vs and all of vs both great and small must ftame our selues to his obedience Furthermore let vs take his worde for our rule and suffer our selues to bee gouerned by it assuring oure selues that otherwise wee muste not looke that the holie Ghost shall worke in vs And therefore let vs seeke all the meanes that can be to be taught God woulde that there should be shepeherdes in his Church to preach his word and that wee shoulde receyue correction and warning at should be shepeheards in the Church to preach his word and that wee shoulde receyue correction and warning at their handes Is not this done so throughly as it ought to bee Let vs praye God to supplie that defaulte VVherefore let vs walke in suche humilitie as oure whole desire may be that God should haue all preheminence ouer vs assuring oure selues that wee can haue no further reason nor vnderstanding than wee bee inlightned by his holie spirite That is the meane whereby hee will neuer suffer vs to bee thrust out of the way but when hee hathe once begun to guide and teach vs he will make vs grow stronger in all wisedome according as Sainte Paule sayth that seeing that God hath once begon in vs he will not suffer vs to want any thing vntill the latter day at whiche time wee shall haue full knowledge of the things whiche wee knowe as nowe but in part Now let vs fall down before the face of our good God with acknowledgement of oure sinnes praying him too make vs so to perceiue theÌ„ as we may be vtterly beaten downe in them and specially that knowing what a number of wantes and miseries bee in vs we may pray him to reforme vs and clense vs from all our spots and make vs so pure by his holie spirite as hee maye alwayes acknowledge and auowe vs too bee his children and that wee also on our side may serue and honour him as our father and shewe such brotherly loue one towardes another as he commaundeth so as we may seeke nothing but to exalt his holy name among vs and euery of vs in his degree too yeelde him his due honour That it may please him to graunt this grace c. The Cxxj. Sermon which is the third vpon the .xxxij. Chapter 11 Beholde I haue vvayted for your vvordes giuing eare vvhile you prepared youre selues and sought out your reasons 12 Then I considered you but there vvas none of you that disproued Iob or that ansvvered his vvordes 13 But to the ende you maye not say vvee haue founde vvisdome God hath cast him and not man. 14 Hee hath not directed his vvoordes vnto mee neyther will I ansvvere him according to your vvoordes 15 They vvere afrayde and ansvvered not but left speaking 16 And I taryed but they spake not they stoode still and ansvvered no more 17 I also will ansvvere in my turne and shevve mine aduice 18 For I am full of matter and the spirite of my belly constreyneth mee 19 Beholde my bellie is as the vvyne that hathe no vente and as the nevve Barrelles that burst 20 Therefore I vvill speake and haue a vent I vvill open my
gracious gifts of his holy spirit and to increase thē more and more in vs till we be fully refourmed to the glorious image of his righteousnesse and Maiestie And so let vs all say Almightie God our heauenly father we acknowledge c. The Cxxxiij Sermon which is the sixth vpon the .xxxiiij. Chapter 26 He striketh them as vvicked in the place of the Seers 27 Bicause they haue turned avvay from him and haue not considered all his vvayes 28 To make the crie of the poore come vnto him and too make them heare the outcrie of the afflicted 29 And vvhen he sendeth quietnesse vvho can make trouble vvhen he hideth his face vvho shall see him as vvell vpon a nation as vpon a man WE saw yesterday after what sort God punisheth offenders without inquisition and yet notwithstanding hath iuste reason to doo it so as there is no cause to blame him And nowe Eliu addeth purposely that he doth it in the place of seers VVherein he sheweth vs that Gods iudgements ought to be throughly knowne vnto vs euen for our instruction For when God punisheth sinners it is not only to the intent that euery man should know what offences they haue committed but too the intent they should all take example of it According as it is sayd that iustice commeth vpon the earth when God doth so execute his punishments in correcting as well those notorious offenders as other men So then it is not for nought that this saying is added that God chastiseth offenders in the sight of men or in the place of seers or lookers on Hereby we be warned to take better heede than wee haue done in noting and marking Gods iudgementes It is a great fauour that he sheweth vs when he teacheth vs by other mens harmes But if wee shet our eyes or play the dullardes what excuse haue we Therfore as oft as God punisheth sinnes let euery man thinke vpon it in his owne cace and let vs receyue a common instruction to the end that his corrections be not lost among vs And surely that is the cause that after one hath bene chasticed euery man must haue his turne For if we could profite our selues by that which God sheweth vs the punishment of one man might serue for the instruction of fiue hundred yea or of a thousande But for asmuch as wee lette all the warnings slip which God giueth vs and make no account of them therefore euery one of vs is called in his course and must answere in his owne person to be punished for his offences And so we see what our vnthankefulnesse is in that it is sayde that God punisheth the wicked and breaketh them in peeces in the sight of all men For wee can well skill to talke of the thing whiche shall be sayde although wee see it not If there be any reporte of the taking of a towne or of the sacking of it or of any discomfiture or of such other like things the newes shall be caried abroade and men will debate of it and much more can wee wel discourse of the thing that we see before our eyes But in the meane while to what purpose dothe it serue vs Do wee learne to forethinke vs of our faultes and to humble our selues before God No but wee followe still our owne trade and although wee be as bad as they whome God so visiteth and correcteth so roughly yet do wee beare our selues in hand that the blowes shal neuer come at vs See ye not then an exceeding great and intollerable vnkindnesse So much the more behoueth it vs to marke well how it is tolde vs here that God punisheth not offenders secretly so as no man might perceiue it to be his correction but so openly as all of vs might fare the better by it if it were not long of our selues And why For if God shold set vp scaffolds to execute his chasticements vpō we could not perceyue them more euidently And so our blindnesse in that behalfe commeth of our owne wilfulnesse and vnkindnesse as I haue sayde afore Marke that for one poynt But the reason also is sette downe here namely bycause they turned away from him and considered not all his wayes Ouer and besides that wee haue seene already that God striketh not men wrongfully but to punish their sinnes here it is shewed vs what is the welspring of all euils that is to wit the withdrawing of our selues frō him which is the fountaine of all righteousnesse For our life ought to be so ruled as wee should obey God and seeke him and walke as it were in his presence And therefore when a man is gone away frō him he cannot but run into all confusion and that is the cause of mens destruction So haue we a very profitable lesson in this text to shewe vs how we may keepe our selues frō going into destruction And that is by holding our selues as it were shet vp vnder Gods wing and by clinging vnto him to obey his will. If wee haue this wisedome in vs it is the thing wherein our welfare lieth But contrarywise if wee forget God can wee scape his hand If our lyfe stray here and there wee are vndone and damnation is at our backes For it is sayd that God will in open sight and after a terrible maner punishe those that run away from him But lette vs marke well that Eliu speaketh not of such as had bene brought vp in the lawe and had had the Prophets and bene taught the doctrine of God familiarly but of the Heathens which had had but a small taste of the light and yet notwithstanding for as much as they gaue themselues vnto euill it is sayd that they were withdrawne from god And why For although he were not so neere vnto them as vnto those to whome he had giuen his lawe yet notwithstanding wee must holde this for a generall rule that for so muche as God hath set vs in this world and created vs after his owne image we according to the order of nature ought to tende vnto him and to make him our marke to ame at Therefore when we run astray and giue our lustes to the bridle so as they raigne ouer vs It is a turning away from God euen with whom we ought to be al one And so after that sort Eliu blameth the Paynims for turning away from god For albeit they had not the doctrine of the lawe yet had they the instruction that I haue spoken of according also as Saincte Paule declareth in the seconde to the Romaines namely that they needed no paper wryting too shewe them that there is but one God and a difference betwixt good and euill for euerie man hath it written in his heart Nowe if the Heathen menne were condemned for straying awaye from God and for withdrawing them selues from his obedience what shall become of vs with whome God is more familiar without comparison God thought it not ynough to haue created them after his owne image
trust wholy vpon the same Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him to make vs perceyue them better than we haue done and that therewithall we may knowe that we must mislike of our selues still more and more to the ende to correct the sinfulnesse that is in vs and that forasmuch as it hath pleased God to drawe vs alreadie vnto him we may consider the grace that hee hath begonne in vs and thervpon take courage to go foreward still more and more till wee bee come to the perfection that he calleth vs vnto and neuer bee weary of traueling thitherward and that in the meane season wee may haue our eyes open to behold his goodnesse power iustice and wisdome which hee sheweth vs and he reforme vs wholly to his obedience so as we may seeke nothing but to dedicate our whole life too his seruice That it may please him c. The Cxliiij Sermon which is the first vpon the .xxxvij. Chapter ALso my hart trembleth at it for feare and it leapeth out of his place 2 Herken to the noise of his voice and to the sound of his mouthe 3 He directeth it vnder the vvhole heauens his light is vpon the vvings of the earth 4 Againe he brayeth vvith a greate sound he thundereth vvith his myghtie voice and he taryeth not after that his voice is heard 5 God thundereth terribly vvith his voice he dooth vvonderfull things and vvhich a man cannot comprehend 6 For hee commandeth the snowe too fall dovvne vppon the earth and likevvise the svveete shovvers and the raynes of greate force THis serueth at leastwise that whyle we bee in this world wee should haue our eyes open too consider the woorkes of God that are neere vs and easie to bee seene though wee bee no learned nor deepewitted folk For euen the veriest idiots perceyue the order of nature to be such that they see the maiestie of God there as in a mirrour True it is that we ought to lift vp ourselues yet hygher to consider well what God sheweth vs Howbeit as I sayd we ought at least wise too consider the things that are present afore vs Notwithstanding it is not ynough to vnderstand that God hauing created the world doeth also gouerne it it behoueth vs too knowe more ouer to what ende the thing ought to be referred If wee knewe no more but that it is God which sendeth rayne and faire weather it is God that thundereth it is God that maketh the lightenings to run flasshing through the ayre that were an attributing of a soueraine power vntoo him and so shoulde hee bee knowne too bee almightie But there is yet more For when God sendeth rayne it is not only to shewe what he can do but sometymes it is his mynd to chastize men for their sinnes and other times it is his intent to yeeld forth the treasures of his goodnesse and bountie So then it is not ynough too haue knowne that God is almightie and that all creatures are in his hande and at his disposition but wee must marke also howe and after what maner hee vseth them that is to wit to iudge the world with when hee hath borne long ynough with our sinnes and againe to make vs feele his fauour and to knowe him to be our father and sauiour and the partie that maynteyneth and nurrisheth vs VVe see then that Gods iustice goodnesse and wisdome must be linked with his almightinesse And why To the intent we may on the oneside be taught to feare him and to walk in his obedience and on the other side rest our selues vpon him seeing we haue so fayre recordes of his loue and that wee may call vpon him assuring our selues that hee regardeth vs and pitieth vs and that we be vnder his protection and that if we resort vnto him when we be destitute of counsell hee will instruct vs by his holy spirite Nowe then wee see that the order of nature beeing well considered serueth not onely too set out a soueraine power in God too the ende men shoulde honour him by acknowledging him to be almightie but also too make vs immediatly too take holde of his grace and goodnesse too rest therevppon and too seeke our whole refuge there Also it behoueth vs too knowe that men shall not scape vnpunished bycause he sheweth them before hande that all things must come too accounte before him And that is the thing whiche Eliu hath treated of according as it was shewed yesterday that by raine hayle and tempestes God doth sometymes iudge the worlde and sometimes giue men abundantly wherewith too liue And now hee addeth that his heart leaped out of his place at it and that hee was afrayde at the sight of such things as if he should say that our knowing of God must not be a gazing in the ayre after our owne lyking and in the meane while to cōceiue but only some dead thoughts but it must bee a liuely touching of our heartes and of all our powers to the quick And this is generall to all men But the vnbeleeuers do as muche as they can kill this feare wherewith they ought to bee touched whereas the faythfull make theyr profite of it and willingly prouoke themselues too the sayde awfulnesse too the ende too doo homage with all reuerence too the Maiestie of god Then let vs beare in minde that Gods manifesting of himselfe vnto men is not onely to put some fleeting conceyte intoo them so as they might say There is a God and fall too reasoning of him but also therewithall too giue them a liuely instruction inwardly so as they maye become the better minded This say I ought too bee in all men Howebeeit wee see that the vnbeleeuers doo too the vttermost of their power beate backe the feare whiche they haue conceyued and labour too playe with God and too get libertie too be quite and cleane oute of awe of him Lo at what poynt the faythlesse sort are so as they fight agaynste their owne naturall vnderstanding and indeuer themselues too become brute beastes that there may not be ought in them to trouble them any more And why do they so For God is agaynste them forsomuch as they bee giuen too all euill They see that God cannot away with them and therefore they shunne him and labour too ridde him quite away lyke as an Outlaw or a Theefe woulde faine that there were no ciuill Magistrate in the worlde to the ende that his sinnes might escape vnpunished In like cace is it wyth all worldelings forasmuche as they cannot disbarre the hande of God so long as hee sitteth in his maiestie too iudge they would fain exempt themselues from his iurisdiction and that is the cause as I sayd why they labor to quench the light of reason which was giuen thē But they cannot bring it to passe and therefore they are as Mules that chawe vppon theyr brydles and fall too repyning agaynste
and transitorie prosperitie For the heauenly life was not then so perfectly discouered as 〈…〉 is nowadayes by the Gospell Iesus Christ was not yet manifested who came downe hither to lift vs vp and clothed himselfe with our flesh too shew that God dwelleth in vs and hath ioyned vs to his glorie immortalitie These things were not yet come to passe and therfore it behoued the faithfull too be handled partly like little children And that is the cause why that when the auncient fathers are spoken of in the scripture it is purposely said that God blissed them in their ofspring in their cattell in their possessions and in such other things and specially in length of life and why so It was for them to be helped by those meanes in wayting till the heauenly life were discouered vnto vs vnto whom our Lord Iesus Christ hath opened the gate of Paradise by his comming to make vs mount vp a loft with him Then if God make not vs now to prosper so much to the worldwarde wee must not be greeued at it for our state is not worse thā the state of the auncient fathers wee haue afarre better recompence which ought to comfort vs For example let vs take but only that whiche is said concerning long life God in his law hath highly esteemed the long life that he gaue to the faithfull And yet notwithstanding many vnbeleeuers and vtter reprobates haue liued long Therfore we must not rest there forasmuch as it is a benefite that may be cōmon as well to Gods enimies as to his friends It is not the souereine good thing it is not the true and perfect happinesse no it commeth farre short of it But we must also adde the second point which is that the fathers of old time knewe not yet so perfectly as wee do that God had prepared them an heritage in heauen True it is that they had some taste of it and they had the same faith which we haue but yet had they no such opening as wee haue in our Lord Iesus Christ Therefore it was meet that God should let them liue long and make them too profit in knowledge by long experience in the world Lo why Iob liued long time Now adayes our life is shorter and that is bycause Iesus Christ is appeared vnto vs and hath shewed vs that we are but straungers in this worlde that we might runne to the heritage which is purchased by his bloud The thing that was then but in shadowes was too be confirmed by visible benefites But now we haue the substance the shadowes and figures are past wee haue the bodie of them in our Lorde Iesus Christ therfore wee must be contented with whatsoeuer God giueth vs and referre our selues wholy to his guiding And furthermore let vs vnderstand that wee must bee contented with the life that we haue liued whensoeuer it shall please God to take vs out of the world True it is that when the scripture speaketh so of Iob and Abraham that they died olde men and full satisfied with dayes it is to expresse the temporall blissing that I haue spoken of But howsoeuer they fared neither Iob nor Abraham nor such other like would euer haue bin satisfied with liuing in this worlde if they had not amed at a better and more excellēt end Ye see thē how it was requisit that God should prolong their life to the end to giue them the longer experience of his goodnesse which thing is not nowe so requisite for vs whiche haue a more large declaration of Gods fatherly loue towards vs Therfore it behoueth vs to be satisfied with our life and too dispose our selues to die when it shall please God so as we may go hence with a glad hart not with gnashing of our teeth as the vnbeleeuers do For if they had liued a hundred thousand yeres yet would they faine tary here beneath still for they haue none other hope but of this present life it seemeth to thē that death dispatcheth all And that is the cause why they are neuer redy to go out of the world Contrariwise the fathers of old time were wont to confirme their faith by the length of the life which God gaue thē and therwithal disposed themselues to depart whensoeuer God listed to take them hence too himselfe And what ought we on our side to do nowadays I haue told you alredie that we must not loke to liue long to take knowledge of gods fatherly loue therby for if you liued but three dayes in this world it were inough to giue vs a tast of Gods goodnesse mercie and to cōfirme our faith For seeing that our Lord Iesus Christ hath died and is rise again we need no long time in this world to know that God is our father and that we be sure of our saluation Therfore as soone he giueth vs knowledge of the truth of his Gospell let vs alwayes be readie too die assuring our selues that hee hath adopted vs for his children and that he will shew himselfe our father both in life and death Ye see then that we must alwayes be satisfied with life seeing that God hath giuē vs so good a pledge of his loue in our Lorde Iesus Christ and we must not desire too haue our life prolonged here to the end to haue a larger confirmation thereof VVherfore let vs continually pray him that hauing guided vs cōtinually with his holy spirit he will draw vs hence too himselfe and that wee may come thither full satisfied bycause he hath nourished and mainteyned vs and shewed vs that our true life and euerlasting happinesse is prepared for vs aboue Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him too vouchsafe to touch vs with them more and more that we may come to him with true repentance to frame our selues after his rightuousnesse and that for asmuch as we be wretched sinners and wrapped and ouerwhelmed in so many temptatiōs as it is impossible for vs too discharge our selues of the hundreth part of our dutie it may please him too ayde vs with his holy spirite and too beare with our infirmities and imperfections vntill hee haue quite cleane rid vs of them And so let vs al say Almightie God heauenly father c. All prayse honor and thankes be vnto God. ¶ The prayer which master Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vpon our good God and father praying him too vouchsafe to turne avvay his face from the great number of faults and offences vvhereby vve cease not too prouoke his vvrath against vs and forasmuch as vve be too too vnvvorthie to appeare before his maiestie it may please him too looke vppon vs in the countenance of his vvelbeloued sonne our Lord Iesus Christ accepting the desert of his death and passion for a full recompence of all our sinnes that by meanes therof he may likevvell
of vs and vouchsafe too enlighten vs by his spirit in the vnderstanding of his vvooâ—â— and graunt vs the grace to receiue the same in true feare and humilitie so as vve may be taught th 〈…〉 y to put our trust in him too serue and honor him by glorifyng his holy name in all our life an 〈…〉 yeeld him the loue and obedience vvhich faithfull seruants ovve to their maisters and children 〈…〉 their fathers seing it hath pleased him to cal vs too the number of his seruants and children And 〈…〉 vs pray vnto him as our good mayster hath taught vs to pray saying Our father The Prayer that Maister John Caluin ordinarily made at the ending of this Sermons LEt vs fall dovvne before the face of our good God c. Here he addeth as the matter treated of 〈…〉 sermoÌ„ giueth him occasion to require at Gods hand and bycause the same chaungeth almost in euerie SermoÌ„ it cannot here be specified That it may please him too graunt this grace not onely too vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the mis 〈…〉 le bondage of error and darknesse too the right vvay of saluation for the doing vvherof it may please him to raise vp true and faithfull ministers of his vvord that seeke not their ovvne profit and vainglorie but onely the aduancement of his holy name and the vvelfare of his flocke and câ—â—â—rarivvise rooâ—â— out al sects errors and heresies vvhich are seedes of trouble and diuisioÌ„ among his 〈…〉 to the 〈…〉 vve may liue in good brotherly concord all togither and that it may please him to guide vvith his hâ—ly spirit all kings princes and magistrates that haue the rule of svvord to the end that thei◠〈…〉 ning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but iâ— iustice and vprigthnesse and that vve also liuing vnder them may yeeld them their due honor aâ— obedience that by the meane of good peace and quietnesse vve may serue god in all holinesse and hoâ—estie that it may please him to comfort all afflicted persoÌ„s vvhom he visiteth after diuers maÌ„ners vvith crosses and tribulations all people vvhome he afflicteth vvith plague vvarre or faminâ— or other his rods and all persons that are smitten vvith pouertie imprisoment sicknesse banishment or other calamitie of body or vexation of mind giuing them all good patience till he send them full discharge of their miseries and specially that it may please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babylon vnder the tyranie of Antichrist cheefly vvhich suffer persecution for the vvitnessing of his truth strengthening them vvith true constancie and comforting them and not suffring the vvicked and rauening vvolues too execute their rage against them but giuing them such a true stedfastnesse as his holy name mayebe glorified by them both in life and death and finally that it may please him to strengthen all Churches that are novvadayes in daunger and assaulted for the quarell of his holy name and ouerthrovv and destroy all the deuises practises and attemptes of all his aduersaries too the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ be increased and aduaunced more and more Let vs pray him for al the sayde thinges in such vvise as our good master and Lorde Iesus Christe hath taught vs to pray saying Our father c. ALso let vs pray our good God to giue vs true continuance in his holy faith and to increase it froÌ„ day to day vvhereof vve vvill make confession saying I beleeue in God the father c. The blissing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felovvship of the holy Ghost dvvell vvith vs for euer Amen IMPRINTED AT LONDON BY Henrie Binneman for Lucas Harison and George Bishop Anno. 1574.