Sermons on Job, Sermons · Chapter 21 · Sermon 80
The .lxxx. Sermon, which is the third vponupon the .xxj. Chapter.
This ſermon conteyneth the rest of the declaration of the xij. verſe, and ſo forth of the text that here followeth.
13 They ſpende their dayes in vvelth, and ſodenly they go dovvne to the graue.
14 And yet they ſay vntounto God, depart from vsus: for vve deſire not to knovv thy vvayes.
15 VVho is the almightie, that vve ſhoulde ſerue him? or vvhat ſhall it profit vsus to pray vntounto him?
IT was yeſterday declared, that Iob here ſpeaketh of thoſe that abuſe the benefits which God beſtoweth vponupon them during this mortall life, ſo as they be caried away with pleaſure, and are as it were drunken therwith. And hereby we ought too take warning ſo too reioyce, that there bee alwayes a meaſure in vsus, and that we bridle our ſelues. For the thing that ought moſte too put vsus in rememberance of God, is the receyuing of the benefites that hee beſtoweth vponupon vsus, which thing ought to drawe vsus vntounto him, and make vsus too louelove him. Contrarywiſe, we ſee that they which reioyce without meaſure and order, forget God, and are ſo glad that they thinke no more on him, neyther will any more be ſubiect vntounto him. So then let vsus follow this modeſtie or meane that I hauehave ſpoken of, and learne ſo too moderate all our pleaſures, that wee bee not caryed away with the worlde. And there with all alſo, bicauſe heere is mention made of the flute, of the taboret, harpe, & other inſtrumentes of muſike: let vsus note, that the things which of their owne nature be good, ought not by vsus to bee put to an euill vſe. As muſike of it ſelfe cannot bee condemned: but foraſmuch as the worlde doth almoſt alway abuſe it, we ought to be ſo much the more circumſpect, & this place warneth vsus thereof. VVee ſee at this day that they whiche vſe muſike doo ſwell with poyſon agaynſte God, they become hardharted, they wil hauehave their ſongs, yea and what manner of ſongs? full of all villanie and ribauldrie. And afterward they fall to dauncing, whiche is the cheefeſt miſcheefe of all. For there is alway ſuch vnchaſte behauiour in dauncing: that of it ſelfe and as they abuſe it, (to ſpeake the truth at one worde,) it is nothing elſe but an enticement to whoredome. So then it is not without a cauſe, that Iob intēding to declare that the children of this worlde, and the deſpizers of God doo paſſe meaſure in their reioycings, ſpeaketh of the ſounde of the taboret, of the flute, and of other inſtrumentes of muſike. As I hauehave already touched, hee dooth not ſo condemne theſe things, as though they were euill of their owne nature: but he conſidereth the abuſe that therin is committed: for men doo neuer ſo well keepe meaſure, as to vſe muſike modeſtly. This vice then is heere to be noted, to the end that we may ſo thinke of it, as we may take ſome profit thereby. To be breefe, let vsus as long as we liſte excuſe the vanities that are committed in muſike: yet doo we ſee that the ſpirit of God condemneth them, bicauſe that men delight to much in them: and when they ſette their delight and pleaſure in theſe baſe & earthly things, they thinke not a whit vponupon God, nother do they aſcribe the whole vntounto him. This is the ſumme of that which we hauehave to note out of this place. Now at lēgth it is ſayd, that God wil ſuffer the deſpizers of his maieſtie to go to theyr graue in a minute of an houre, after that they hauehave ſpēt their whole lyfe in greate ioye and pleaſure. This thing alſo is very well noted in the threeſcore and thirteenth Pſalme, although he vſeth another ſimilitude there, which is, that the wicked go to their death without any impeachement or hinderance, & that they hauehave nother bands nor cords. And thereby the Prophet ment to ſhew, that the children of God in this world doo nothing but pine away & hang the wings: for ſickneſſe and diſeaſes, and other ſuche like things are as it were bandes that draw vsus vntounto death, and pull vsus backe agayne from it. On the one ſide, when wee be ſicke, we ſee that death threatneth vsus: for we are therby taught howe frayle a thing our life is: yea they are all of them meſſengers whiche God ſendeth to ſay vntounto vsus: Prepare your ſelues: for you hauehave nothing certayne nor ſure in this worlde. Theſe then are bandes of death which draw vsus vntounto him. And againe we go on pyning and cannot dye: yea a man woulde thinke ſometyme that wee ſhould not liue halfe a yeare to an ende at the moſte, and yet wee go foorth on, and in the meane ſeaſon the diſeaſe continueth ſtill with vsus. This wee ſee in the children of God, but in that while the wicked ſpende theyr tyme in myrth and ioye, yea they are luſtie and full of courage, and when they come to their death, it ſeemeth that (euen as they woulde wiſhe) they laye them downe to ſleepe. This will ſeeme very ſtrange: but let vsus keepe in remē brance, that which hath bin alredy declared, that is to wit, howe Iob ment to ſhewe, that although God puniſhe not all treſpaſſes heere in this world: yet muſt we not thinke that he is a ſleepe, nor that hee hath giuen ouer his office. And why? bicauſe he deferreth to giuegive iudgement vntill this preſent life be paſte. Yee ſee then how we muſte lifte vp our mindes aboue this frayle life, knowing that when a man hath in this worlde gotten all that he would deſire: yet ceaſſeth he not to be miſerable, nother muſt we therfore attribute any felicitic vntounto him. And why? bycauſe he muſte come before his iudge. And therefore let vsus not be tempted to become like vntounto thoſe that deſpiſe God, and giuegive themſelues to ſport and play, ſo as they become drū ken in their pleaſures. But let vsus rather deſire to be miſerable, and to taſte of Gods goodneſſe, and bee contented therewith, knowing that our cheefeſt felicitie, is that hee louelove vsus & be merciful vntounto vsus: & that we learne to looke vntounto his heauenly heritage. This is it whereof the faithfull are admoniſhed in this place. Noweheerevppon Iob ſheweth, that the wicked do vtterly reiect God. They ſay vntounto him, departe from vsus: for wee deſire not too knowe thy wayes. Truth it is that the wicked will not ſpew out ſuche blaſphemie as to renounce God: but in effect they doo well declare howe they paſſe little of him, and deſire nothing elſe but to be rid from his ſubiection: and although they cannot bring that to paſſe, yet they labour too go as farre from him as they can: this we ſee. And for proofe thereof, when men liue without remorſe of conſcience, and willingly and wittingly become brute beaſtes, ſo as they make no difference betweene good and euyll, but thinke that all things are lawfull: is it not as muche as to ſay vntounto God, depart from vsus? For if God bee neere vsus, we muſte hauehave him before our eyes as our iudge, nother muſte wee thinke or ſay any thing but as if it were in his preſence, nother muſt we accept any thing but as though we would be iudged of him. Then as for all ſuch as would hauehave libertie too liue as they liſte: It is all one as if they woulde driue God farre off from them, and hauehave none acquaintance with him. And verely the nexte woordes, (namely wee will none of thy wayes) declare the thing which we hauehave here to vnderſtand. For to be neere vntounto God, or to go farre from him, is not referred too the maieſtie of God: For his diuine beeyng ſheweth not it ſelfe, it is not viſible vntounto creatures. True it is that we may wel hauehave ſome vnderſtanding of it, and wee may knowe that his beeing is infinite, and ſpreadeth out eueryevery where: but yet notwithſtanding the cheefe knowledge that wee hauehave of God, is by his vertues, where through he communicateth himſelfe vntounto vsus, & cheefely in that he telleth vsus his will, and teacheth vsus what maner of one he is, & ſheweth vsus how we ought to walke, & howe our life ought to bee ruled. Behold, we be then neere vntounto him, whē we ſuffer our ſelues to be taught by his word, acknowledging that it is hee whiche ſpeaketh and ſheweth himſelfe familiarly vntounto vsus, to the ende we ſhould come vntounto him, and there reſte our ſelues: Furthermore when men will not yeelde themſelues teachable, but refuze all inſtruction, and deſire to be ſtark doltes, ſo as if a man bring them any good doctrine they make no accounte of it: then in ſteade of drawing neere vntoo God, men withdrawe themſelues from him. And therefore I ſayde, that Iob declareth heere the thing whiche he had intended afore: that is to witte, that in aſ muche as the wicked and the deſpyzers of God, are loth to ſubmit themſelues to Gods wayes: they withdrawe themſelues from him as much as they can. Therefore wee will none of his wayes (ſay they) that is to ſay, get thee away from vsus. And this is a text wherof we may gather a good and profitable leſſon. For firſte of all it is ſhewed vsus here, what is the roote & foundation of good life: namely to hauehave God before our eyes. True it is that wee cannot eſchewe him: no: but it behooueth vsus on our parte, to come neere vntounto him. And this is the cauſe why that when the holye ſcripture intendeth to ſignifie that a man hath led a holy life, it ſayeth that he hath God before his eyes: and contrariwiſe when it ſayeth that a man hath turned his backe to God, it ſheweth that he regarded not God, or that he had no mind of him, and it is all one as if it were ſayde, that a man is runne aſtray, and gyuen ouer to all euill, and finally paſte recouerye. This manner of ſpeaking therefore is a notable thing. VVhy ſo? wee bee inclined alreadie by nature vntounto all vncleanneſſe. And howe can wee get out of it? It is a hard thing for men to alter themſelues, and to offer force and violence too all theyr pleaſures and delightes, ſo as a man might knowe them to bee renewed, and ſay that they be no more the men that they were. This I ſay is a harde thing. For a man wyll alwayes runne farre aſtray into euill if there bee not a woonderfull power and force too make him turne heade, and too gyue ouer his owne will, witte and reſon. And (as I hauehave ſayde afore) men wyll continually go forewarde vntoo euill vntill they bee reformed. And who is hee that ſhall reforme them? They cannot doo it of themſelues, nother is there any creature that can bring it to paſſe. Therefore God muſte be fayne to woorke. There is no way too helpe it but Gods preſence, ſo as a man may bee broughte too ſay in himſelfe, go too, it behooueth mee to walke before my God, who is my iudge, and I can by no meanes eſcape his hande. If a man hauehave that conſideration: then may hee fighte agaynſte all his wicked luſtes, ſo that whereas he had bene gyuen too all euyll, hee ſhall bee ready too followe all good. Agayne, beſides that our wicked affections do cary vsus away, wee bee ſo blinded that euerye of vsus maketh himſelfe beleeue, that euill is good, and wee diſcerne not vntill God inlighten vsus. For ſo long as we walke one after another, we be like mice in the chaſſe, as the prouerbe ſayeth: that is to ſay, there is no order amongs vsus, but eueryevery man will abuſe his neighbour: we are like wretched beaſts: he that goeth before guideth the way very ill, like a pore blinde man, and is like too deceiue them that go as they were wont to go: for we make cuſtome a law. Thē is there no other meanes to ſhew vsus which is the right way, but to looke vntounto God, & to hauehave him neere vntounto vsus. You ſee two reaſōs that do wei declare vntounto vsus, that this thing is more than neceſſary for vsus. Let eueryevery man then preſent himſelfe before God, lette vsus drawe neere vntounto him, and let vsus take heede that wee eſtraunge not our ſelues from him: for this is the onelyonly bridle that can tame vsus, & that can ſubdue vsus to that which is good: whereas otherwiſe we ſhoulde take a beaſtly libertie, which woulde draw vsus to euill. And againe, God which giueth vsus wiſedome and diſcretion, knoweth verye well what is good for vsus, and what is neceſſarie to ſtaye vsus, to the ende that none of vsus ſhoulde wander in his owne fooliſh fantaſies, but follow Gods plaine will whiche is the rule of all rightuouſneſſe and equitie. So then will wee walke as it becommeth…v…? Let vsus beginne at this end, that is to ſay, let vsus draw neere vntounto our God. How ſhall we draw neere vntounto him? Firſt let vsus knowe that there is nothing hid from him, that all things muſte come to accompt before him, and that hee muſte be the iudge euen of our thoughtes alſo: and thus much concerning the firſt. Furthermore, let vsus know that God will iudge vsus by his worde: and that is not without a cauſe named a ſharpe ſwoorde with two edges, and that it muſte examine the moſte ſecrete thoughtes, and that there is no maree within the bones, nor any thing ſo ſecrete, that ſhall not be examined by his worde. Therfore when wee knowe this, it will bee a meanes too make vsus draw nere vntounto God, that we may alwayes hauehave him before our eyes, and attempte nothing but vnderunder his obedience. So then following that whiche is heere conteyned, whereas they whiche like to bee ignorant in the wayes of God, and ſhut their eyes at the light, do thruſt God from them as much as they can poſsibly: let vsus ſeeke to knowe thē. And hereby we be taught howe we ought to eſteeme the worde of God. For our cheefeſt felicitie is that God draw neere vntounto vsus, and we vntounto him. And how ſhall this be done, and by what meanes? It is done when hee on his parte commeth downe to vsus, deliuereth his worde vntounto vsus▪ and doeth teſtifie vntounto vsus that hee will dwell amongſt vsus: and when we receiue this worde, it is as much as if we receiued God, and did him homage, to the ende that hee might raigne ouer vsus. Foraſmuch then as God is preſent with vsus by the meanes of his worde, we ſee that there can no greater miſfortune happē vntounto vsus, thā when God ſuffreth vsus to wāder in our own fātaſies without his guiding, & whē we hauehave not the doctrine of ſaluatiō by the which he draweth vsus vntounto him. And contrariwiſe, the greateſt & moſt ineſtimable treaſure that we hauehave, is that god gouer neth vsus, that we be taught his wil, that we hauehave a certaine teſtimony that he will receiue vsus vntounto himſelf as his people. But this the world knoweth not: & therfore ſo much the more is this place wel to be noted of vsus. Furthermore let vsus knowe, that all they which are ſtubborne, & cannot bow their necks vnderunder Gods yoake, do as much as thruſt him farre from them. Truth it is that they thinke themſelues greatly iniured when men call thē mortall enimies to God, & ſay that they ſeeke nothing elſe but to thruſt him out of all authoritie, that they myghte more eaſilye treade him vnderunder foote. Oh (ſay they) we meane no ſuch thing, yea but will they make the holy Ghoſtea lyar, who hath playnely taught that all they whiche will not ſubmit themſelues to the doctrine of ſaluation, fight againſt God to the vttermoſt of their power, & would baniſh him out of the world, and cannot abide that he ſhould raigne, and enioy his authoritie? you ſee what the holy Ghoſt ſayeth of them. Foraſmuch then as the cace ſtandeth ſo: if we will not be guiltie of ſuche a ſacrilege, let vsus learne to humble our ſelues: and whenſoeuer God ſendeth his woorde amongſt vsus, let vsus tremble at it, & thereby declare that we ſeeke nothing elſe but to be preſēt with our god, alwayes to beholde him, and to walke as they that know very wel that we muſt make an accompt of our whole life before him, and that we can not eſcape his hands. And moreouer let vsus long for the preſence of God. For it is not ynoughe that we hauehave our eyes vponupon God: but we muſt deſire to be alwaies in his ſight, & vnderunder his guiding, for ſometime the moſt wicked will hauehave an eye vntounto God, but it ſhalbe as the galey ſlaues doo, who fall to rowing when they ſee themſelues faſte chayned and ſurelye beaten: then they muſt needes do it, but it is of force and conſtraint. So the wicked when God ſpeaketh, do knowe that he is preſent there: but if it lay in them they would deſtroy his Godheade which is againſt them, they would alſo thruſt God out of his kingdome, or els they would flee from him, as the holie Scripture reporteth of them, that they ſhall ſay vntounto the mountaines, Couer vsus. You ſee how the wicked doo alwayes flee from the preſence of God, bycauſe it is terrible vntounto them. Nowe on our behalf (as I hauehave ſayde) we muſt not onelyonly knowe that he is neere vntounto vsus, but we muſte deſire alwayes to be in his preſence, knowing that our ſtate and condition is miſerable, when God doth not behold vsus. VVhether can we go but into deſtruction, whē God is not our ſafegarde? For if wee thinke to ſaue oure ſelues, where is our aſſurāce? what guides are we? So then let vsus learne to pray vntounto our God, that he neuer depart from vsus whatſoeuer happen: And that we may ſo do, let vsus pray him to make vsus feele and taſte the infinite goodneſſe which is in him, that through his inlightening of vsus by his worde wee may knowe that hee is the iudge of the whole world, and that wee muſte render an accompt before him, not only of all our doings (as we hauehave ſaide) but alſo of all our thoughtes. Truth it is that by this only we cannot be drawen vntounto him with our good willes. VVhat muſt we do then? we muſte acknowledge him to bee our father, as in dede he ſheweth himſelſe ſo. VVhē we know him ſo good and pitifull: it is certaine that we will ſeeke boldely to come neere vntounto him: and when we become thither, he wil deſire nothing els but to cōtinue there euē to the end, & by no meanes in the world to ſwarue from him. Thus much we hauehave to note out of this place: namely that not only we ſhould hauehave God before our eyes, but that alſo we ſhoulde deſire him to looke vponupon vsus and to guide vsus. Now after that Iob hath here ſhewed forth ſuch blaſphemie of the wicked and deſpizers of God: hee addeth moreouer, that they ſay: what is the almightie that we ſhould ſerue him, and what profit ſhall wee get by praying vntounto him? Here Iob ſetteth out the pride that is in all the faithleſſe & wicked men. And it is a place worthy to be noted: for the holy ſcripture ſheweth, that the principal vice that is in all the wicked, is this pride: as contrariwiſe humilitie is the chiefeſt vertue that is in the faithful. And why? For if we hauehave this humilitie, beſides that thereby wee learne to be diſpleaſed with our ſelues, yea wholly to cōdemne our ſelues, and to ſpoile our ſelues of all opiniō of vertue, and to come vntounto our God to ſeeke our whole felicitie in him: beſides this (I ſay) we ſhall knowe that it behoueth vsus to be ſubiects vntounto him that hath all rule ouer vsus. You ſee then how humilitie is the mother & roote of all vertues. On the contrarie parte, when pride beareth rule in men, they muſt needs in their whole life be frowad & wicked. Nowe this pryde is heere attributed to the faythleſſe. For firſt of all they conceiue maruelouſly of themſelues, they truſte in their owne wiſedome. And wee ſee that they can neuer come to an end, bicauſe they are ſo puffed vp with preſumptiō: For they will be wiſe, yea in deſpite of God, & they thinke they ſhoulde abace themſelues to much, if they ſhoulde forſake their owne iudgement for to harken to that which is ſet forth vntounto them in the name of God. And farther, hauehave they ſuch confidence in their wiſedom? Then will they giuegive themſelues the bridle in all theyr delights & pleaſures: and if they be reproued therfore, they thinke they are greatly iniured. Ye ſee thē that the faythleſſe are alwaies drowned in prefumptiō: & for this cauſe the prophet Habacuk fetteth this hautineſſe againſt faith, ſignifiying therby that faith alwaies leadeth men to a true humilitie and obedience? and contrariwiſe that a faythleſſe man muſt needes alwaies exalt & lift vp himſelfe againſt God: for it is impoſsible for him to do otherwiſe. And therfore it is not without cauſe, that Iob heere ſpeaking of the wicked, armeth thē with ſuch pride, that they think they ſhould not ſubmit thēſelues to God: but ſay, who is the Almightie that wee ſhoulde ſerue him? Truth it is they will not vtter ſuch words with their mouthe, except God diſcouer them: as ſometimes it happeneth that the hypocrites ſpew out horrible things. And then who is the cauſe therof? it is God that conſtraineth them. For they would gladly hide themſelues, to the end that their filthineſſe might not be knowen in the worlde: but God will not ſuffer it, according to that which is ſaid, that they, who when they knowe God, did not glorifie him as God, are deliuered vntounto a reprobate minde, ſo as they are gyuen too all wickedneſſe, and get themſelues an euill name through their owne follie. God then will ſometime ſuffer the wicked to ſpeake as is here ſayde of them: but although they holde theyr peace, and make goodly proteſtations that they will ſerue God: yet in their heart they beare ſuch ſpite againſt God, that they wiſh hee had none authoritie ouer them, ſaying in themſelues, what is the Almightie that wee ſhoulde ſerue him? As for example, the worſte men that can bee choſen, will ſay at the firſte, that there is one God, and that it is meere he ſhould be honored of vsus. Yea in generall termes they will in deede confeſſe ſo much: but whē they come to the clozing (as they ſay) and that a man goeth about to rule them, and ſayeth vntounto them: what hath not God declared his wil vntounto vsus, in what ſorte he will hauehave vsus to walke▪ then you ſhall ſee they will not heare on that ſide. If a man woulde pull a couetous perſon from his couetouſneſſe, or reprooue an ambitious man of his vice, or a whoremonger, drunkard, or blaſphemer of theyr faultes: by and by they kycke agaynſt God: for they woulde fayne hauehave full libertie to doo euill. And although they doe not vtter theſe wordes with their mouth: what is the Almightie? yet do they ſwell like toades, and will not yeelde themſelues to be ſubiect vntounto God. Here then we ſee that Iob accuſeth not onelyonly them which with open mouth hauehave vttered this blaſphemie whereof hee ſpeaketh: but alſo all thoſe that are ſo ſwollen in thēſelues (as they ſay) and are filled with ſuch arrogancie, that they will not humbly ſubmit themſelues to God, nor acknowledge it meete that hee ſhoulde hauehave ſoueraintie ouer them. To be ſhort▪ if we will not be condemned with theſe men: wee muſte compare God with our ſelues: that is, foraſmuche as he is our creatour, wee muſt acknowledge, that hee ought to hauehave the whole dominion, and all things ought to be ſubiect vntounto him. And thus much more for an Item: that ſeeing he hath redeemed vsus by the deathe and paſsion of his onelyonly begotten Sonne, hee hath well deſerued too hauehave all ſouerayntie ouer vsus. And nowe that hee hath purchaſed vsus ſo dearly, we muſt no more be addicted to our ſelues, but be wholly dedicated to his ſeruice. Furthermore for as muche as he is our father, wee muſte bee his children. And for this cauſe alſo hee ſayeth by his Prophete Malachie: if I bee your Lorde where is the feare? if I be your father where is the louelove and the honor that you owe vntounto mee. By this God declareth that we can not be truely his ſubiects, vntill wee acknowledge the right that hee hath ouer vsus, and gyue him all his titles and dignities. Hee is our Mayſter and Lord: we muſt then giuegive him all reuerence: and ſeeing that we acknowledge him to bee our father, it is very meete that we ſhoulde honour him, yea with a true louelove. For a childe, (if he be not ſuch a wicked monſter as eueryevery man abhorreth and deteſteth,) wyll honour his father, whiche it is certaine he can not do, vnleſſe hee louelove him. You ſee then how we muſte looke vntounto God. And when wee bee ſo come to our ſelues, (alas poore creatures that wee bee,) what is there in man whereof hee may glorie? There is nothing in him but curſedneſſe. And yet for all that, how hath God honored vsus? Hee hath created vsus after his owne image & likeneſſe: and although this image be blotted out in vsus by the ſinne of Adam, and wee bring nothing from our mothers wombe but the curſe: yet had God created vsus after his owne image. And this is one very great and excellent honor. And beſide that, hee hath vouchſafed to redeeme vsus by the bloude of his onelyonly begotten Sonne Ieſus Chriſt, whome hee woulde not ſpare. And moreouer he hath called vsus to be of his houſholde: and not only to his ſeruice, but as his owne children and heyres. VVhen wee ſhall then hauehave made theſe compariſons, if we had harts of yron and ſteele, ſhould they not (I pray you) be ſoftened? Yf we ſhould ſwell with arrogancie ſo that we ſhould burſt withall, ought not all this poyſon to be purged, and we with true humilitie come to the obedience of God? And for this cauſe, when hee intendeth to make vsus willing to obey his commaundementes, and to acknowledge the auctoritie that he hath ouer vsus, hee vſeth this preface in his lawe: I am the Eternall thy God. VVhen he ſayeth I am the Eternall, he bringeth vsus backe to our creation to ſhewe vsus what we are, I hauehave faſhioned you (ſayeth he) of nothing as I hauehave created this worlde, and you are but a parte thereof. You muſte then holde your beeing of mee: and if you do me homage, and know mee for your creator, you will tremble vnderunder mee. Nowe when he hath thus ſpoken, hee ſayeth farther, I am thy God, to ſhew that he is a father of his people, and of all thoſe whom he will inſtruct by his worde And this fatherhoode ought (as I hauehave ſayde) to bring vsus to a louing reuerence. And then thirdly hee rehearſeth the benefites by the which he had made his people bounden vntounto him. VVell, nowe there are greater and more excellent benefites beſtowed vponupon vsus: for he hath not drawen vsus from an earthly bondage, but from the depth of hell: and that not by Moyſes, but by our Lorde Ieſus Chriſt. Seeing it is ſo, we ſee how wee be by all meanes bounden vntounto him. And therefore it is not meete that henceforth we ſhoulde be any more addicted to our ſelues, but eueryevery mā ſhould bee readie wholly to dedicate himſelfe too the ſeruice of God. And concerning this that Iob addeth moreouer, it is certaine if wee knowe what is taught vsus in the holye Scripture, we will not ſay any more, what profite is there in praying vntounto him? Our Lorde might well ſay vntounto vsus, ſerue mee, do that which I commaunde you, without ſetting forth vntounto vsus any hyre or reward: for we are bounden vntounto him, as we are taught: when you hauehave done all that ſhall bee commaunded you, yet are you vnprofitable ſeruants: that is to ſay, God ſhall neuer bee in our dette, but we are bounden to giuegive our ſelues wholly vntounto him, God mighte then ſimplie cōmaunde without adding any promiſſe: and yet he doth apply himſelfe vntounto vsus, and ſeing wee coulde not bee brought to ſerue him vnleſſe hee made vsus ſome promiſſe: when he ſayeth ſerue me, he addeth, and I will bee your father, I will bee the defender of your life, I will ayde you in all your neceſsities. And beſide this, he is not content with all theſe promiſes: for in deede they ſhould not auayle vsus, vnleſſe he went farther: which thing hee doth when hee ſayeth, I will forgiue you your ſinnes, I will receyue you to me in merciemercy, I wil blot out all your iniquities: and afterward I will vphold you, and although you be frayle, and ſerue mee not altogither as you ought too doo, yet wyll I take well in woorth this halfe ſeruice that you doo mee: for I am youre father: I will not ſtraightly examine your doings. Thus many promiſes then doth God make vsus to bind vsus vntounto him: hereby it is ſeene that wee hauehave none excuſe to ſay, what profite is it to ſerue God? for though wee flee from him, yet can wee not bee without a mayſter. They that will walke at randon, and (as they ſay) with the bridle let looſe, ſpite of their teethe they ſhall ſerue, but it ſhall bee their owne luſtes, and the Diuell. The heathen men coulde ſay, that the moſte miſerable ſeruice and ſtraighteſt bondage that is amongſt men, is to bee ſubiecte to their owne vices: lothus hauehave the Heathen men themſelues ſpoken of theſe diueliſhe miſtreſſes the luſtes. Is it not then more than ſhame for vsus, beeing taught by the woorde of God, that we will be halfe Kings, & hauehave ſuche an vnbrideled libertie as there can be nothing more vnruly, than euen to do what we liſt? Now it is certaine (as I hauehave ſayde) that wee coulde be in no more miſerable and curſed bondage. And beſide that, the Diuel hath the whole rule ouer vsus, ſo that wee can not eſcape his ſubiection, when wee will bee exempted from rightuouſneſſe. And this is it that S. Paule meaneth when hee ſayeth in the. 6. to the Romanes, you were freed onelyonly from rightuouſneſſe. Hee vſeth this ſimilitude of bondmen, who in times paſte were franchyſed that they might bee no more ſubiect to their maiſters, but bee of a franke and free ſtate and condition. And ſo, (ſayeth he) when men had not Ieſus Chriſt, they were freed: ſo as they had libertie too doo euill, and were not ſubiecte too the rightuouſneſſe of God, but what then? were you therefore in true libertie? Nay, cleane contrary, (ſayth he) you ſerued ſinne, whiles you tooke no hold vppon the rightuouſneſſe of God. And now in what cace are you? he directeth his talke to the faithfull, & ſayeth, you are aſhamed when you thinke vponupon your life that is paſſed: now you know that the Diuell had rule ouer you, and that it was too youre ruine and deſtruction. You are aſhamed in your ſelues, when you call too remembrance that you were ſo forſaken of God, and wandred lyke brute beaſtes. Such is the ſtate and condition of all thoſe that exempt themſelues from the ſeruice of God. On the contrarie part, when we ſerue our God, it is certaine that that ſeruice is more honorable thā to enioy a kingdome, as heere before hath bene declared. God doth not call vsus to the ende that we ſhould bee in the ſtate and condition of ſeruants: but to take vsus for his owne children. Seeing then it is ſo, wee ſee very well that it is no loſte labour to gyue our ſelues to the ſeruice of God, neyther muſt wee any more alledge and ſay, what profit ſhall we get thereby? ſeeing that our Lorde and maiſter doth tell vsus, that al oure bliſſedneſſe is too walke in his feare. And contrariwiſe there can no greater miſfortune happē vntounto vsus, than to exempt oure ſelues from his ſeruice? Thus much then we hauehave to note. Furthermore lette vsus extende this ſame farther, as Iob alſo doth: for he meaneth, that the wicked when they are in proſperitie, gyue themſelues too ſporte and play, and thinke that it is all one too liue well or ill, and making a mocke at God, thinke that he fauoreth thē, if at the firſte ſtroke hee do not throwe them downe. And howe? VVhen God ſpareth the wicked that paſſe theyr bounds in their wicked doings: therevpon they become harde harted. And why? they thinke that all goeth well with them when they doo not perceyue Gods plagues: they beginne to deſpiſe & to rebell (ſayth Salomon) you ſee then how the wicked thinke that there is no profit in ſeruing of God, & that it is much better for them to gyue themſelues to euill, when God at the firſt doth not execute his iudgements. Now on the contrary part, we muſt thus conclude in our ſelues, as the prophet Eſay ſpeaketh of it, ſay yee, ſurely it ſhall go well with the rightuous. Therefore when wee ſee a confuſion of all things in this worlde, and it ſeemeth vntounto vsus but a mockerie too ſerue God: yet muſte we ſtill continue in this ſure perſwaſion that our Lorde and mayſter will diſappoynte them that wayte vppon him, and that they hauehave not bene led with a vayne hope, in looking for a reward at his hand: but that they may ſay with Dauid, the Lorde is my reward: as alſo he ſayeth vntounto Abraham, Abraham walke before mee, for I am thine exceeding greate rewarde. Thus muſt we fight againſt this temptation which is very cōmon, namely that men beginne to miſtruſt the promiſſe of God, when they ſee the wicked proſper, while the poore faithful are afflicted and tormēted on eueryevery ſide. VVell there is yet an other worde to note: which is, that after that Iob hath ſpoken of the ſeruice of God▪ in the ſeconde place he ſetteth here prayer, that is to ſay, the reuerence that men do vntounto God in humbling themſelues vnderunder him, and in making requeſt vntounto him. It is not without cauſe that Iob did vſe this worde. Truth it is that God will be honored and ſerued of vsus in charitie, brotherly louelove, temperāce, humilitie, & other ſuch like things: hee will hauehave vsus to louelove one an other, to ſeeke to releeue our neighbours, and eueryevery man to ſubmit himſelfe to that which is commaunded him, as his calling requireth: and to liue togither, and eueryevery man to apply himſelf to his labour without deceyuing any mā. This is the ſeruice of God, and they are all of them acceptable ſacrifizes vntounto him: but yet to ſerue God well, we muſt begin at this end, namely to honor him in giuing him the prayſe that is due vntounto him: and that is done by ſupplication and prayer: As for example: if a man walke without doing any euill, ſo as he cannot bee accuſed that he hath deceyued any man, that hee hath bene cruell, that hee hath troubled his neyghbour, nor can bee conuinced either of whoredome, or of drunkēneſſe, but (to be ſhort) hath abſteined from all notable vices in the ſight of men, and yet hauehave nother religion, nor fayth in his harte, but hath quite forſaken God: ſhall his life (for all this) be accepted of God? No: for it is nothing but vanitie: all this is nothing but filthineſſe before God. And why? what is it to hauehave giuen vntounto men that which apperteyneth vntounto them: and to deceyue God▪ and robbe him of his preheminence and authoritie? And ſhoulde not God hauehave a greater priuiledge without compariſon, than al creatures? So then it is not without cauſe that Iob minding to ſhew what is the true ſeruice of God, putteth downe this ſpeciall kinde of ſeruice (to weete prayer,) when we come to preſent oure ſelues before him in prayer. According too this, the holy ſcripture ſheweth that it is the cheefe ſacrifize which God requireth of vsus: as it is ſayd in the fiftith Pſalme, that he hath refuſed al the ceremonies, wherwith the hypocrites make a ſhew of ſeruing him. For whē they hauehave doone many goodly outwarde things: they thinke that God is greately bounde too heare them. VVhat is it then that God requireth of vsus? Call vponupon mee in the day of thy neede, and I will heare thee: and ſo ſhalt thou glorifie mee. The cheefe ſeruice therfore that God requireth of vsus, is that wee call vponupon him, knowing that when wee come vntounto him in truth, he will make vsus parttakers of all his benefites, and ſo gouerne vsus by his ſpirite, that we ſhal neuer be bereft of his graces. For this cauſe then Iob minding to ſhewe what is the ſeruice of God, ſayeth that too pray vntounto him is a thing moſt excellēt of all. To be ſhort, wee learne hereby, that if we intende to leade a well diſpoſed lyfe, and ſuche a one as God alloweth and accepteth, wee muſte firſte of all put our truſt in him, knowing that wee bee wretched creatures, when wee hauehave not recourſe vntounto his goodneſſe. But contrarywiſe if wee ſtay our ſelues vponupon it, wee ſhall want nothing that he knoweth to bee expedient for our ſaluation. Furthermore lette vsus take heede that we giuegive good example to all men, that wee bee not cruell to our neyghbours, but rather indeuer to helpe them at all tymes and in all caces, bearing with the weake, and communicating the things that wee hauehave, vntounto the needie. VVhen our lyfe is thus ruled: that is a true ſeruing of God. But if wee robbe God of his honour and make a pretence too ſerue him, and yet liue like Cattes and Dogges among our ſelues: it is true that with our mouthe wee ſhall make proteſtation that wee ſerue God, but it will appeare in deede that we are his mortall enimies, & that there is nothing in vsus but rebelliouſneſſe, and that wee do nothing but make warre agaynſt him all our lyfe long.
Nowe lette vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vsus feele them better than wee hauehave heeretofore done, to the ende wee may bee ſorie for them, and therewithall ſeeke the remedie in him ſo that beeing purged & clenzed from our ſinnes, wee may ſeeke nothing elſe but to cleaue vntounto his rightuouſneſſe: And that wee may ſo do, let vsus alwaies looke vntounto him, knowing well that hee hath placed vsus in this world to the end that we ſhould alwaies go forward vntounto him, yea in ſuch ſorte as we doubt not but that hee hath a fatherly care ouer vsus. And in the meane ſeaſon let vsus deſire to be inſtructed by his worde, & that he would alwaies lighten vsus, not only in our outward workes, but alſo in all our thoughts & affections, ſo that with hart & minde we may be wholly giuen to him, to the ende that his holy name may bee glorified in oure whole life. That it may pleaſe him to graūt this grace not only to vsus, but alſo to all people and Nations, &c.