Sermons on Job, Sermons · Chapter 42 – Prayer 1

Sermons on Job · Sermons · Chapter 42 – Prayer 1

p. 805The .Clvij. Sermon which is the firſt vponupon the .xlij. Chapter.

IOb anſvvered the Lord and ſayd.

2 I knovve that thou canſt doo all things, and that no thought ſhall be kept backe from thee.

3 VVho is hee that darkeneth ſecrets vvithout knovvedge? I ſpake and vnderſtoode not: theſe things are vvonderfull aboue mee, I hauehave not knovvne them.

4 Herken therfore and I vvill ſpeake▪ and I vvill aske of thee to the end thou mayſt teach mee.

5 I hauehave herd of thee vvith myne eare: and novv myne eye hath ſeenethee.

WE ſawe heeretofore the frute that grew of the declaration which God made vntoo Iob: and whereas hee doubled his woordes, it appeered more euidently vntounto vsus, how much hee profited by that correction. He 50had alredye repented: and now is he touched more to the quicke. And ſo we ſee that when God hath once taught vsus, oftentymes the ſame profiteth vsus but in part: and although we think there is nothing amiſſe, & that we be come to the right point: yet ſhall it be but a little preparatiue too it. God therfore muſt be fayne too hold on in teaching vsus, that the doctrine which wee hauehave herd may be the better rooted in our harts, and wee bee the more moued with it and ſettle our ſelues wholly in it. To be ſhort, we ſee that repentance is not perfected 60at the firſt daſh, but that after God hath planed vsus, he had neede alſo too pooliſh vsus: like as when a man maketh a peece of woorke in wood or ſtone, hee muſt hauehave much heawing about it. The ſame way alſo muſt our Lord take with vsus: or elſe we ſhall hauehave but a ſmall entrance into repentance, and the ſame will vaniſh away by and by▪ or elſe continue a rude and vnperfect thing. And that is the cauſe why we muſt ſuffer God patiētly, if after once correcting of vsus for our faults, he cōtent not himſelf with one ſtroke of the rodde, but pay vsus double: for that is for our profit. Furthermore when wee hauehave herd any good inſtruction for our welfare, if we hauehave receiued the ſame, let vsus aſſure ourſelues it is but with ſmal taſt, ſo as we be not yet rightly repented, but hauehave neede to go to it new again. VVherfore let vsus not leaue the doctrin which we hauehave herd, but let vsus indeuer to profit dayly more & more, knowing that it behoueth vsus to draw neerer and nerer vntounto God all the days of our lyfe, & to be ſtabliſhed ſtill more and more in p. 806his feare and louelove. Or elſe without that, we be vnſtedfaſt, & returne to our old byaſſe: & whē we think ourſelues to be wholly brought home, it ſhall be nothing but a ſmoke that will vaniſh away out of hand. Yee ſee then what wee hauehave to beare in mynd. Alſo according to Iobs example, when we hauehave cōſidered our faults one day, let vsus ſtreyne ourſelues to knowe them yet better the next day, and to be the more greeued at them. For if we think we hauehave diſcharged our dutie with the ſaying of one word, or with the conceyuing of ſome one good thought: wee deceyue 10ourſelues. So then repentance muſt alwayes be a conquerout, inſomuch that if it be vnfeyned, it muſt be doubled. But now let vsus come to that it is ſayd heere, I knowe that thou canst do all things, and that no thought ſhall bee kept back [or letted] from thee. Some expound this, as though Iob yeelded all power & might vntounto God, and therwithall alſo an infinite forecaſt to prouide for all things & to guide them: as though he ſhould ſay, Lord I knowe thou haſte al things in thy hand, and that nothing is hidden frō thee, and that thou art priuie to all things. But it is a common 20maner of ſpeche amōg the Hebrewes: to ſay, No thought ſhall bee letted from thee, that is to ſay, whatſoeuer thou haſte ordeyned and commaunded, yea and whatſoeuer thou haſte intended in thy mynde, ſhall eueryevery whit of it bee redily executed, ſo as thou ſhalt not neede to trouble thyſelfe, as though thou were letted, or as though thou couldeſt fayle in any thing. Then let vsus marke that this is ſpoken ſimply of Gods infinite power, and the twoo ſayings are verified bothe of one thing. God therfore is almightie. As how? For looke what hee purpoſeth in his 30minde, he can execute it byandby without any lette. But it ſhoulde ſeeme that Iob heere confeſſeth not all that hee ought to do: for he had proteſted heretofore, that God ruleth the world: but yet he ceaſſed not to murmur againſt him. It ſeemeth then that he hath not profited a whit, and that he returneth ſtil to the foreſayd article, that although God be almightie, yet he fayleth not now and then to vſe ouergreat rigor, ſo as the poore creatures ſuffer to much, and are tormēted to exceſsiuely at his hand. Howbeit we muſt cōſider, that here Iob acknowledgeth Gods almightineſſe 40after another maner than he had doone afore, that is to wit, by humbling himſelf vnderunder Gods mightie hand: in acknowledging that it is not for mortall men too reſiſt him nor too checke againſt him. Sometymes wee can ſay that God hath all things in his hand and guiding: but in the meane whyle wee will not ceaſſe to fret and repyne if he do not all things to our lyking. And wherof commeth that? Euen of that we hauehave not throughly conceyued his hygh power to ſubmit our ſelues to it, nor conſidered that he being almightie guideth al things iuſtly and vprightly, 50ſo as it is good reaſon that he ſhould handle vsus and weeld vsus as he liſteth, and wee keepe our mouthes ſhet, without replying to any thing which he doth. Thē if we acknowledge Gods almightineſſe by vtter diſabling of ourſelues vnderunder him, and by confeſsing it to be good reaſon that he ſhould reigne and hauehave all authoritie ouer vsus, and that we ſhould obey him, yea and that not by conſtreynt, but of a meeke and meeld mind: that is doubtleſſe a true cōfeſsing that God is almightie. But if wee will take vponupon vsus aboue him, and handle him after our mind, and hauehave him to followe 60our wills, and to do according to our conceyts and imaginations: alas, it is an euill acknowledging of his almightineſſe: for wee would bee his fellowes, yea and we would be aboue him to in that point. Therfore let vsus mark well, that Iob treateth of Gods almightineſſe in another ſenſe heere, than he hath done heretofore. For he woorſhippeth God in his ſouerein dominion, and acknowledgeth that al things muſt needs be guided by him, & that it is his office to gouerne men, and that we hauehave no cauſe to murmure when hee afflicteth vsus, and that although things be hard & troubleſome, yet we muſt always come to this point, that inaſmuch as he is rightuouſe he cānot deale amiſſe, and that it becōmeth vsus to pleaſe him and to yeeld ourſelues priſoners to him, to be handled and guided as it pleaſeth him, and moreouer to hold all good things at his hand. Thus ye ſee in what wiſe we ought to acknowledge God to be almightie. Now in the ſecond mēber, Iob defineth what Gods almightineſſe is, and how it behoueth vsus to cōceiue of it: for he ſpeaketh of Gods thoughtes. VVe ſee many fantaſtical perſons, who when they talke of Gods almightineſſe, fal to gazing at this and that, ſaying: If God be almightie, why doth he not ſuch a thing? If God be almightie, then can he do this. Yea, but we muſt not raunge abrode ſo after our own imaginaciōs: Gods almightineſſe ameth not at our dotages nor at any common thing. VVhereat thē? Gods almightineſſe and his wil are things inſeparable. God is almightie: but is it to do whatſoeuer man hath forged in his brayne? No fie: but it is to accompliſh whatſoeuer hee hath ordeyned in his owne purpoſe. So then let vsus learne to knit theſe two things togither, namely his almightineſſe and his will. And that is the cauſe why Iob ſaid, that no thought ſhall be letted, kept backe or reſ…reyned frō him, that he ſhuld not execute it: not the things that men cōceiue and determine, (for it is not for thē [to hauehave their wills]) but the things that God hath ordeyned & which he knoweth to be good. Now we ſee after what maner Gods almightineſſe ought to be knowne of vsus: namely to the end we ſhuld not doubt but that al things ſhal be done which he ſhal hauehave determined, not by taking cō ſell at our hāds, but bycauſe it is at his aſsignement to appoint what is good to be done, forſomuchas he is the foū taine of al wiſdome. For al theſe things are ſo in his hand, as nothing can hinder his accompliſhing of whatſoeuer he hath deuiſed. This will bee the better vnderſtoode by the practiſing of it. Such as blame Gods almightineſſe without cauſe or reaſon, fall too ſeeking of by matters, ſaying▪ VVhy doth not God ſuch a thing ſeing hee is almightie? yea? Is it for vsus to make him play tricks to and fro? It belō geth to him to determine & apoint, & afterward to bring it alſo to paſſe. Yet notwithſtāding, thoſe [foreward fellowes] take no heed of graūting all power vntounto God, whē it cōmeth to the point that they ſhould truſt in him. And yet the verie thing whervnto we ſhould apply Gods almightineſſe, is that he will not faile to keepe his promis, & that foraſmuch as our welfare is in his hand, wee are ſure that none euil can betide vsus, and that ſith he hath vsus in his protection, we be out of doubt that no enimie ſhall preuayle againſt vsus. This (ſay I) is the cauſe for which we ſhould minde Gods almightineſſe, according as it is ſhewed vsus where it is ſayd that no man ſhall plucke vsus out of Chriſts hād who hath taken vsus into his keping. And why? For the father who hath committed vsus to him, is ſtronger than al. p. 807VVhy & to what end hath Ieſus Chriſt alledged to vsus the inuincible power of God his father? It is to the end wee ſhuld be quiet, and not doubt but he wil ſaue vsus, notwithſtanding al the attēpts that Satā can do or deuiſe: for God is almightie. Herein we ſee that wee muſt ioyne Gods almightineſſe with his good wil, euen ſuch as he ſheweth it to be by his word. If we be once at that point, we ſhall not giuegive ourſelues the bridle to gaze & raunge abrode: & yet ſhall we hauehave alſo wherwith to beate back the skornes of ſuch as can find in their harts to play with Gods almightineſſe 10as with a tennisbal. As for example, looke me vponupon the Papiſts, who wil needs hauehave the bread to be chaunged into the bodie of Ieſus Chriſte, and that the thing whiche was but bread before, ſhuld become god: & to proue their ſaying, they alledge, why not? is not God almightie? Yes: but is it to that end? Then wil him to darken the ſunne, & to turne the moone into water, and to make the earth to be in heauen, and heauen to be in earth. Is it not a playne mocking of God when we fall to treating of his almightineſſe after that maner? Is it not an ouerthrowing & peruerting 20of all order, and [a laboring] that there might be no more difference betwixt whyte and blacke? Is it not a wicked rending aſunder of Gods mightie power, and a laying of it open to all reproch? And wherof cōmeth this? It is bycauſe the Papiſts hauehave not yet learned the leſſon that is ſhewed vsus heere: that is to wit, that God is almightie to accompliſh whatſoeuer he purpoſeth too doo. But where is there any purpoſe of God in this behalf? It becommeth vsus to looke whither God do wil it or no. Therfore when we hauehave Gods will [for our warrāt]: thē muſt 30we alſo extend his mightie power to the performing of the things which he hath ordeyned in his will. But let vsus not think that our Lord wil hauehave mē to make his almightineſſe roue and raunge where they thinke good. VVherfore let vsus beare the leſsō in mind that is ſhewed vsus here, for ſeing that God hath ſhewed vsus his wil concerning our welfare & ſoulehelth, aſſuring vsus that he wil mainteyne vsus to the end, ſuccour vsus in all our neceſsities, lift vsus vp whē we be downe, and ſtrengthen vsus in our weakneſſe, ſeyng (ſay I) that we hauehave Gods will apparant in al theſe things, 40let vsus not doubt but he hath his hād ſtretched out to performe whatſoeuer he hath ſpoken to vsus. Ye ſee then that Gods hād and his mouth muſt agree togither. His mouth (that is to ſay his determinacion or will) muſt go before: and afterward his hand muſt bring to paſſe the things that he hath determined. Now hauehave we theſe two things that is to wit, firſt we muſt ſubmit ourſelues wholly to Gods ordinance in this world. And why? For his will is good & beſides that, wee knowe alſo that it is his charge or office to gouerne, and that it is good reaſon that all creatures 50ſhould ſuffer themſelues to be ruled by him, and not take libertie to rule themſelues, but ſubmit themſelues to him in al points and al reſpects. VVhen we be once fully perſuaded of this, we ſhal hauehave profited greatly for al our life after. Now heere followeth immediately, who is be that bydeth ſecrets without knowledge? God hath heretofore vpbrayded Iob herewith. And it ſhuld ſeeme that Iob mēt to cōfeſſe it to be ſo in deede, that is to wit, that he had wrapped vp Gods wiſdome in his own foliſh words. For if we reaſon of Gods woorks after our owne abilitie, and take 60vponupon vsus to be iudgers of them: it is a hyding or wrapping vp of his ſecrets: that is to ſay, a brabling (as men terme it) euen without skil. For we would be too wiſe whē we talk after that faſhyon, and hauehave not bene taught afore. Ye ſee then that: wee may take this text for a confeſsing of the thing that had bin caſt in Iobs teeth: as if he ſhould ſay, alas Lord, rightly haſte thou condemned me heere before, in that I tooke vponupon mee to wrap vp thy ſecrets without knowing whervnto my words and reaſons tēded. I know nowe that I hauehave delt foliſhly: for it was for mee to hauehave accepted ſimply whatſoeuer it had pleaſed thee to apoint, and I hauehave taken vponupon mee to play the mayſter before I had gone to ſchole my ſelf. So then, Lord I acknowledge that thou haſt of good right bewrayed my follie. Nowe if we take it after that maner: then dothe Iob make a confeſsion, wherin he attributeth ſuch a will vntounto God, as is matched with al knowledge: for here is as it were a cōtrarietie betweene God and men. God keepeth his will and determinacion ſecret: howbeit he knoweth cauſe to doo ſo, and he hath always a reaſon redy ſhaped. On our ſide, when we go about to diſcouer more of Gods will than is lawfull for vsus, we do but intangle it more and more: & all that is done without skil, inſomuch that the more wee go about to ſhewe ourſelues skilful, the more we bewray our own beaſtlineſſe. So on the one ſide let vsus learne that it is for God to keepe his ſecrets to himſelfe without making vsus priuie to thē, ſpecially when he ſeeth the ſame too ſurmount our ſmall capacitie. God openeth the things vntounto vsus, which he knoweth to be meete and expedient for vsus, as hath bin declared heretofore, but yet muſte he reſerue many dark things to himſelfe. And why? For wee bee to weake as yet to mount ſo hygh. Thus then yee ſee that God may cōceale his ſecrets: howbeit, that is with knowledge, for he is not ignorant of any thing, nother is it bycauſe he is not able to ſhe we vsus why he doth this or that: but bycauſe we be not able to conceyue the things which as now are incomprehenſible to vsus. Nowe as for vsus, truly when wee would knowe more than is permitted vsus, wee will well ynough alledge ſome cunning ſhifte, and deuize many cauſes: but yet at length wee muſt needes be confounded in our owne woordes, and whereas men ſtreyne themſelues to be wiſe without following Gods woorde, they alwayes ſhewe their owne fondneſſe, how wauering their wittes are, and that there is nothing but lying in them. VVill wee then hauehave a pure and cleere vnderſtanding too ſpeake of Gods woorks according to skill? Let vsus come to his ſchoole: let vsus heare him ſpeake: let vsus beare away his ſayings: and ſpecially lette vsus hauehave ſuche ſoberneſſe, as not to couet to knowe more than he ſheweth vsus. VVhen wee be come to that poynt, then ſhall we ſpeake rightly, and to the edifying of our neighbours, ſo as they ſhal bee confirmed in it more and more. But if we paſſe the bounds that God hath ſet vsus, and will needes gad aſtray further than wee hauehave leaue: there will be nothing but vanitie and vntruthe in our doings. Thus ye ſee what we hauehave to remember vponupon this verſe. And therefore Iob addeth, I hauehave ſpoken I wist not what: theſe things are mar…elouſe aboue mee, and I hauehave not vnderſtoode thē. This confirmeth the thing that I ſayd euen now Iob confeſſeth that he had ſpokē without skil. As how? Bicauſe I vnderstoode not the things that I ſpake of, ſayeth he. It is as much as if he had ſayd, I hauehave put forth my ſelf too vnaduiſedly. And p. 808why? Bycauſe thoſe things were to maruelouſe for mee, and I hauehave not knowne them. And heere wee hauehave to marke, that the cauſe why Iob graunted himſelf to be ignorant, is the hygheneſſe of the ſecrets wherof he would hauehave ſpoken. God made him to feele his hand, but yet did he not conceyue the cauſe why he ſhould be ſo afflicted, and therevpon he entered into theſe deepe tēptations to ſay, what meeneth this that I am pinched with ſuch extremitie? Cā not God finde in his hart to diſpatch mee out of hand? I would fayne that he had deſtroyed mee. He maketh mee 10to linger in peyne. He knoweth that there is nothing in me but frailtie, and that I am but a wretched creature: and why then ſuffereth he mee to be ſo long time in extremitie? If I were the wickeddeſt wight in the world, he could do no worſe to me, and yet notwithſtanding he knoweth that I hauehave ſerued him vncorruptly, & that I am no ſuch perſone as I ought to be ſo caſt out frō among men. Theſe are the debatings whereinto Iob was entered. And why? For he preaced to farre into Gods ſecrets. Now to correct himſelf he ſayeth that thoſe things were to woonderfull 20for him. Therfore let vsus marke well, that when we come vntounto God & fall to talking of his works, we ought to cō ſider that they be to highe ſecrets for our weake wit too reach vntounto. And I ſay it behoueth vsus to hauehave the ſame perſuaſiō as wel of gods prouidēce in general, as of the things that belōg to his ſpiritual kingdome. Then if it be told vsus that God ordereth al things, & that there is not any thing done in this world without his will: it is a ſecrete which it behoueth vsus to mark wel. For although eueryevery man graunt that God is ſoueraine Lord and gouerner: yet notwithſtāding 30whē we come to this point▪ that the things whiche we ſee to be ſo troubleſome & out of order, ceaſſe not to be guided by the ſecret prouidence of God, who holdeth the ſterne aboue & turneth things to ſuch end as he thinketh good: we wote not where we be. And what is to be done in that cace? VVe muſt reuerently conſider that we be not able to moūt vp to ſo high a ſecret, & therfore honour God in the things that we know not, vntil he reuele vntounto vsus the things that are hiddē frō vsus as yet. VVere this throughly well known, theſe dogges that barke ſo againſt 40Gods prouidēce, & rayle vponupon the doctrine that is cōteyned in the holie ſcripture, wold ſone ceaſſe their pratling. There are at this day certaine drūkards or braynleſſe fellowes, which wil ſay, that if God gouern al things, it muſt follow that men ſin not any more, or elſe that their ſins ought to be fathered vpō him. Such blaſphemies ſhal a mā heare. And why? Bicauſe ſuch naughtipackes cannot finde in their harts to yeeld vntounto this point, that Gods prouidence and his maner of gouerning the worlde, are a wonderfull doctrine outreaching their capacitie. They leaue 50nothing vntounto God, but wil needs determine all things after their owne mind. And what a raunging is that? Therefore let vsus marke well, that Iob telleth vsus heere for a general principle, that when Gods works and the skanning how al things are done heere bilowe, do come in queſtiō: it behoueth vsus to bee alwayes ſo reuerend minded aforehand, as to think, How now? Heere is a dungeon to deepe for vsus, and therefore we muſt not preſume to ſpeake after our owne vnderſtanding, but ſimply woorſhip God, and be ſober without inquiring ouerfarre: and in the meane 60whyle conclude that yet notwithſtanding God guideth al things, and nothing commeth too paſſe at aduenture, but according as he hath determined of the ſame, as this doctrine hath often bene handled more at large heretofore. Marke that for one point. And for a ſecond, let vsus learne that whatſoeuer things concerne the ſpirituall kingdome of God, ought to be taken for woonderfull things aboue vsus, accordingly as S. Paule ſpeaketh of them. The ſenſuall man (ſayeth he) vnderſtandeth not the ſecrets of God: according as it ſaid that the benefits which God hath prepared aboue for his choſen, are ſo excellent, as no eye cā ſee them, nor minde [of man] conceyue them. Then ſeyng it is ſo, let vsus learn to pray God to inlighten vsus by his holy ſpirite, and to make vsus ſtye aboue the heauens, namely by the power of faith (for our naturall wit can neuer atteyne thither): and that when we hauehave obteyned, that we may alſo hauehave the foreſayd modeſtie of not paſsing beyond the meaſure of our faith, as Iob treateth therof anon after. Ye ſee thē that the firſt point which we hauehave to mark in this ſtreyne, is that Gods works, and ſpecially his promiſes cōcerning our euerlaſting welfare which are cōteyned in the goſpel, are wōderfull things aboue vsus, and therfore that we muſt not ſtep raſhly, malapertly, nor preſumptuouſly to them, but reuerently pray God to make vsus to taſte his ſecrets ſo farre foorth as is for our behoof, and to open the things from day to day which are dark to vsus, and not ſuffer vsus to paſſe our bounds, but that wee may take profit by the things that he ſhall open vntounto vsus, and tarie his increaſing of our faith. And ſo let vsus neuer ſpeake nor thinke of Gods ſecrets, but with all reuerence and humilitie. Furthermore wheras Iob confeſſeth that he ſpake he wiſt not what, foraſmuch as he accuſeth himſelfe of raſhneſſe, let vsus alſo learne by his example, to cōdemne al the talke that we ſhall hauehave caſt foorth before wee hauehave bene taught by the mouth of God. And let vsus not bee aſhamed to confeſſe our owne follie, when wee hauehave ſhewed our beaſtlyneſſe [in ſpeaking] without good ground. Let vsus not do as they do which clatter whē they be rebuked: for ſuch do but gather more poyſon, and they thinke it well done of them to go through with the matter, and to ſay, Tuſh I wil neuer ſay otherwiſe, I am ſtil of the ſame mind that I was. Let vsus not hauehave any ſuch hardhatedneſſe in vsus: but when wee hauehave bene ouerbold in ſpeaking to haſtily, and ſome wandering woords hauehave ſcaped vsus, before wee were wel grounded in Gods truthe: let vsus acknowledge our follie: and renouncing our ouerhaſtineſſe in ſpeakyng at aduenture, lette vsus ſay with Iob, I ſpake I wist not what. But herewithall it behoueth alſo too bee well aduiſed for afterward, and to practize the forealledged leſſon of beleeuing [or of beyng ſure of our matter] before wee ſpeake. And lette vsus beware that wee beleeue not aught, but that whiche our God hath ſhewed vsus. So then wee muſt come to this poynt, that our fayth be grounded vpō the woord of God, and that the holie Scripture be all our wiſdome. VVhen wee be once come to that knowledge▪ then may wee ſpeake, yea wee may ſpeake of the things that paſſe our vnderſtanding, in aſmuche as God ſhall hauehave ſhewed vsus them by fayth, as wee hauehave ſayde afore. Howbeeit, it is not ynough for vsus too acknowledge our faults: but we muſt alſo reſort to the remedie out of hād, according as Iob hath giuen vsus example therof. For after he had ſayd he had put foorth himſelf without vnderſtanding p. 809wel what he ſpake: he addeth, Heare me & I wil ſpeak: I will aske of thee, to the end thou mayst teache mee. Heere Iob pretēdeth to repreſſe himſelf, bicauſe he ſawe he had plaid the looce colt, in not keeping himſelf within his bounds. Then his confeſsing of his fault is not after the faſhion of many men, which think themſelues quite diſcharged with ſaying … one word, I hauehave done amiſſe, and byandby after returne to their old byaſſe, and are alwaies new to begin: he doth not ſo: but he ſayeth, Lord, ſeing there hath bene ſuch fooliſh raſhneſſe in me, and that I hauehave ſo farre ouerſhot 10my ſelf and run aſtray: now poze thou me, & when I hauehave bin well taught in thy ſchole, let me ſpeake ſimply as thou haſte taught mee, and let it not befal mee any more, to put foorth the things wherof I hauehave no skill. This is in effect the matter that is cōteined in this verſe. And wheras Iob ſayeth, heare mee, I wil ſpeake, his meening is not too craue audience to ſpeake what hee liſteth (for hee had done ſo to much alredy): but he excuſeth himſelfe in ſaying immediatly that his queſtioning with God ſhall be to be taught at his hand. Therfore let vsus mark, that there are 20two faſhions of ſpeaking vntounto God. The one is when mē pleade againſt him, and lay forth their interrogatories, & make their obiections, and thinke themſelues to be very wiſe. It is a lewd maner of ſpeaking when we preſume to enter ſo into diſputation with God, or to reply againſt his doings. Let vsus keepe ourſelues from that kind of ſpeche, for it were better that our tungs were plucked out of our heads. Although this be an ouercommon vice: yet is it a deteſtable vice, and ſuch a one as is not in any wyſe to be borne with. Therfore (as hath bin ſayd afore) let vsus learne 30to keepe our mouthes ſhet, that we ſpeak not of our own head: but when any imaginacions come in mind, let them all fall to the ground. For wheras I ſay it is not lawfull for vsus too ſpeak: I meene that it behoueth vsus to hauehave ſtay of ourſelues, not only for our tungs, but alſo for al our affections. Not that we be able to do ſo much, that we ſhould not ſtill feele ſome tickling luſt of deſirouſneſſe to ſeeke ſomewhat to farre, and of diſputing againſt God: but bicauſe it behoueth vsus to fight againſt it & to beat it down. And that is the ſobrietie whervnto it behoueth the faithful 40to be brought by the goſpel, that they may ſimply giuegive glorie vntounto God by cōfeſsing thēſelues to know nothing. Then muſt all Gods children practiſe this point: namely, not to preſume to ſpeake ſo at randō of whatſoeuer thing they thinke good. But there is another kinde of ſpeaking that is good and holie, which they muſt followe: and that is to inquire of God that he may teache them. For we ſee many that foade thēſelues in their beaſtlineſſe, and if a mā labour to bring thē to the truthe, they be loth too come at it: they play the brute beaſts that they might knowe nothing, 50& ſo they become vtterly dul. Therfore it behoueth vsus to ſpeake, howbeit but as in asking counſell of God, that is to wit, by deſiring him to teache vsus, after wee hauehave cōfeſſed that we hauehave no skill at all, that we be void of all light, reaſon, and vnderſtanding, and that there is nothing but darkneſſe and lying in our owne wit. After wee hauehave confeſſed this, let vsus come to aske counſel at Gods hand, ſaying, Lord we beſech thee voutchſafe to ſhew vsus whatſoeuer is good for vsus to know. Neuertheleſſe, verily it behoueth vsus euē in that behalf alſo to hauehave a bridle to hold 60vsus backe: for elſe we might aske God more than ſhall bee requiſite, as many men do, who would hauehave al things too paſſe through their heads. They will peraduenture come vntounto God, and aske at his hand▪ But howe? with ſuch exceſsiue curioſitie, as their asking is neuer at an ende. But when we aske aught of God, it muſt be alwayes with this exception: Lord ſhew vsus the things which thou knoweſt to be expedient for our welfare, ſo as our knowledge may be to our edifying, both in truſting to thy goodneſſe, and in the feare of thy name. And further, foraſmuch as thou Lorde knoweſt our ſlenderneſſe, ſhewe vsus thy will according to our abilitie. For when we eate honnie, no doubte but it is ſweete in taſte: and yet notwithſtanding wee ſee that a man ſhall be ſwolne with it, and the ſweetneſſe will go neare to make him burſt. Euen ſo is it with vsus: if wee ſeke too high knowledge, the ſame wil in the end turne to bitternes. VVe may be beguiled at the beginning, bicauſe it will ſeeme to be a goodly thing, and ſuche a one as wee may attaine to the knowledge of it. Yea: but let vsus cōſider what hapned to our father Adam. He would nedes know the difference betweene good and euill, more than God had giuen him, and thereby threw himſelfe headlong into the dungeon wherein wee be yet ſtill at this day. Sith it is ſo, let vsus not couet too great a glorie: for in the end it wil be no glorie to vsus, as Salomon ſayth: but like as honnye euen by reaſon of his ſweeteneſſe, turneth into bitterneſſe if a man eate to much of it: ſo is it with vsus when wee bee more inquiſitiue of Gods will and works than is lawfull for vsus. Therefore let vsus not couet to know more of them than we may well away with, except we intēd to be ouerwhelmed. Nowe it is expreſly ſayde, Heare mee, and I will ſpeake, I will aske of thee to the intent to bee taught. If wee come to God to learne at his hande: it behoueth vsus too yeelde our ſelues teachable. And what is the firſt poynt of teachableneſſe? It is that we take him for our mayſter and obey him fully in any thing that he ſhal liſt to tech vsus. For when a yong child cōmes firſt to ſchoole, if he will needes chooze his bokes after his own lyking, to ſay, I will learne ſuch a ſcience, or I will bee taught ſuche a thing or ſuch a thing, before he hauehave gone to his Apcee, ſo as he will be a great Doctor, before hee hauehave the meane whereby to bee taught, or be come to the place wher learning is to be had: I pray you is that a ſcholerlyke modeſtie? But if a ſcholer that takes a man to teach him, ought to ſubmitte himſelf wholly to him: what ought we to do to God? VVhat cō pariſon is there in that cace? So then lette vsus marke well, that if we deſire vnfainedly to be taught of God, wee will not followe our owne luſtes, to ſay that hee ſhould ſhew vsus whatſoeuer wee hauehave conceyued in our owne heade: but wee will holde vsus contented with that whiche hee knoweth to bee for our welfare: and too diſcerne that it belongeth vntounto him. And for that cauſe Iob concludeth, that heeretofore hee had hearde ſpeaking of God, but nowe hee hadde ſeene him with his eye. As if hee had ſayde, Lorde, it is true that heeretofore I hauehave hearde ſpeaking of thy maieſtie, but nowe I knowe it after another manner: and that is to the ende to ſubmitte myſelfe wholly vntounto thee. Iob maketh compariſon heere betweene the knowledge that hee hadde hadde before, and the Reuelation wherein God opened himſelfe ſo manyfeſtly vntounto him, that hee was vtterly abaſhed and touched with ſuche feare, as hee coulde doe nothing but glorifie God, as wee ſee p. 810hee dothe. Howbeit, it ought too ſuffyze vsus too hauehave hearde God ſpoken of: for thereof alſo proceedeth knowledge. Fayth (ſayth Saint Paule) commeth by heering. And fayth bringeth vsus perfect wiſedome, as it is ſayde in another place. And what deſire we more, than to know that we be the children of God? and that is known by fayth, as Sainct Iohn ſayth in his Canonicall Epiſtle. And agayne S. Paule ſayth in the firſt to the Corinthians, that by fayth we enter into Gods ſecrets, yea euē into the deepeſt of them. For his ſpirit dwelleth in vsus, too warrant 10vsus the things that enter not intoo fleſhly vnderſtanding. Faith then proceeding of hearing, bringeth vsus to a true perfection of wiſdome, and therfore it ought to ſatiſfie vsus to hauehave heard God ſpoken of. But here Iob ment to betoken, that the knowledge whiche he had had, was as when we heare ſpeaking of a thing that we hauehave not ſeene, for when we ſee a thing we be the ſurer of it. Thē let vsus mark well Iobs meening. It is not to refuze the doctrine wherwith we be taught when Gods woord is preached to vsus: but to do vsus to vnderſtād, that if the doctrine do but only 20beate our eares, it is a dead thing, vntill God reuele himſelf in ſuch wiſe, that we know him as it were by eyeſight. And when is that done? Dayly when the Goſpell is preached. For there muſt God ſpeake to vsus after two ſorts. He ſpeaketh to vsus by the meanes of a man, whiche is appointed to be the miniſter to teach vsus: And againe he ſpeaketh to vsus by the working of his ſpirit, when we be ſo touched inwardly, as we fare the better by the doctrine, and hauehave our harts perced with it: for without that the voice vaniſheth away, and is but an vnprofitable ſound. There are 30many that here the goſpell ſpeak dayly: but the more it is preached to thē, the more do they grow hardharted. And that is it which is ſpoken in the Prophet Eſay, Go to this people and tell them, they ſhall ſee with their eyes and heare with their eares, but they ſhall not vnderſtand: and why? Bicauſe they hauehave a hard hart, which cannot by any meanes be ſoftened. VVe ſee then that if God worke not by his grace, men ſhall alwayes continue ſtubborne. And therefore when God ſpeaketh to vsus, he muſt bee faine to diſcouer and ſhewe himſelf too vsus, and to make vsus to ſee him. And how? Not by bodily ſight: but by perceyuing his maieſtie in ſuch wiſe, as wee may learne to reuerence him, and to put ourſelues wholly into his hād, that he may hauehave all authoritie and dominion ouer vsus.

Now let vsus fall down before the face of our good God with acknowledgemēt of our faults, praying him to make vsus feele them more and more, to the end we may come to him with true repentance, and he not ſuffer his dayly calling vppon vsus (as well by the doctrine that is preached to vsus in his Goſpell, as by the corrections that he ſendeth vsus,) too be vnprofitable to vsus, but that wee may learne to be confirmed more and more in the feeling of our ſinnes, ſo as wee may craue forgiueneſſe of them at his hande, and ſeeke the remedie of them in his goodneſſe, and therewithall deſire altogither to be taught in his ſchole, and to yeeld our ſelues teachable vntoo him, euen till hee hauehave rid vsus of our ignorance, and ſtripped vsus quite and cleane out of all the vayne truſts wherein we be wrapped as now. That it may pleaſe him to graunt this grace, not onelyonly too vsus, &c.

The .Clviij. Sermon, which is the ſecond vponupon the .xlij. Chapter.

6 Therfore I abhorre it, and I repent in duſt and aſſhes.

7 After that the Lord had ſpoken theſe vvoordes vntounto Iob, he ſayd vntounto Eliphas the Themanite: my vvrath is kindled againſt thee, and vponupon thy tvvo companions: for ye hauehave not ſpoken rightly before mee as hath my ſeruant Iob.

8 Therefore take yee ſeuen Oxen and ſeuen ſheepe, and get ye to my ſeruant Iob, and offer ſacrifize for your ſelues: and my ſeruant Iob ſhall pray for you: and I vvill accept his face, to the end that your folly be not layd to your charge: for you hauehave not ſpoken rightly concerning mee, as hath my ſeruant Iob.

WE ſawe yeſterday what it is too perceyue Gods preſence and to be touched with his glorie, bycauſe that without that, it is impoſsible for mē to come to good order, whatſoeuer be ſayd vntounto them. For eyther they 50will play the deafe folkes, or elſe let ſlip all that is ſpoken to them, as experience ſheweth too much. Therefore it is requiſite that when God ſpeaketh, he ſhould alſo ſhewe himſelf to vsus, and giuegive vsus ſome liuely perceyuerance of his maieſtie, too the intent wee may feare him. And that is the cauſe why Iob proteſteth that he is diſcontented with himſelf, and miſliketh all that hee had ſpoken: for men will neuer vtterly miſlike both their workes and woordes, except they feele God to bee their iudge. VVee knowe howe eueryevery man is giuen to ſoothe 60himſelf through fond flatterie, and that when our eies are once dazeled, none of vsus ſeeth his owne ſhame, or if he do ſee it: yet doth he not willingly regard it. God then muſte be fayne to ſhew himſelf before we can come to ſo much reaſon as to miſlike of ourſelues, and too take hold of all that ſhall be done and fayde to vsus. Howbeit on the contrarie part alſo we wil not colour our vices nor ſeeke excuſes any more, when wee hauehave once a true repentance, but rather wee will confeſſe that wee hauehave done amiſſe, yea and euen bee hartely ſorie for it. For if a ſinner returne rightly vntounto God: he will not onelyonly acknowledge his offence, and yeeld himſelfe giltie: but alſo condemne himſelf for preſuming againſt his maker. Therfore let vsus marke well, that true repentance importeth a hating of the ſin, yea euen to the vttermoſt inſomuch as a man miſliketh and hateth himſelf bycauſe he is not ſuch a one as he ought to be, and for louelove of Gods rightuouſneſſe hee condemneth all that is in himſelf, and ſeeketh all meanes p. 811poſsible too be vncaced out of that old skin wherin he is wrapped. This is the true trial of our repentāce. And herin we ſee how ſhameleſſe they are which ſay they be repentant, and yet a man cannot get one woord out of their mouth, that ſheweth any token of lowelineſſe: but they are ſo farre off from intending to yeeld themſelues with their whole harts vntounto God, & from indeuering to make amends for the offences which they hauehave done: that they will ſtill maynteyne themſelues in their wickedneſſe. But put the cace that a mā acknowledge his fault: yet is it nothing 10worth to do ſo, except he vtterly miſlyke and hate himſelfe, as I ſayd afore. VVherfore if the one bee not as well as the other: wee ſee what a mockerie it is too ſay, that a man is repentant, when in the meane ſeaſon he is hardharted towardes God, and ſhameleſſe towardes men. Nowe if Iob (who was as it were a ſtranger, in that hee was neuer of the churche of God, [that is to ſay] of that corporation which was chozen of the linage of Abraham) ſpake after that maner, and knew what true repentance is: what damnation ſhall lie vponupon vsus, if we be ſo brutiſh and 20rude in theſe dayes, that wee wote not what difference there is betweene the cheef grounds of our faith? Lo how wee hauehave profited in the Goſpell. They that were before the Prophets, yea and which were not of the bodie of the Iewes, nor of the people whom God had choſen to be his [viſible] churche, could skill to declare that it is no true repentance, except men do vtterly condemne and abace themſelues in their vices. But nowadayes wheras thoſe that will be taken to be Chriſtians, do vſe the woord repentance: they do but ſtayne and vnhallowe it with their 30leawd and filthie mouthes, coueting too hauehave men take that for repentance, which is but a flat mocking of God. So much the more then behoueth it vsus to marke what is conteyned heere: namely that if we intend to ſhewe that wee be truely turned vntounto God: it behoueth vsus too hauehave an eye too our owne ſhamefulneſſe, and to looke vponupon it in ſuch wiſe, as all that is in vsus may be condemned, and we learne to be our owne iudges to the ende we may be quit before him, which deſireth nothing but to pardon ſuch as come backe vntounto him with true lowelines. But Iob addeth 40purpoſely, that he will repent him in duſt and aſhes. As if he ſhould ſay that he is redie to yeeld himſelf as a wretched offender vntounto God. For a mā may well repent him without putting of ſackloth vponupon his backe, & without caſting of duſt vpō his head. Neuertheleſſe, the men of old time vſed thoſe ceremonies, when they intented to make ſolemne proteſtation, that they were vtterly cōdemned before God, and that there was no remedie for thē, but that God ſhould be graciouſe to thē as to miſerable offenders. Therfore let vsus marke well, that Iob ſpeaketh not here of 50a common repentance: but acknowledgeth his offence too be ſo greuouſe and outrageouſe, as he deſerueth well to come as it were with a halter about his necke, & to ſhew by opē ſignes that there is nothing elſe but curſedneſſe in him, till God receiue him and gather him home too him. True it is that this matter myght bee layd foorth more at length, neuertheleſſe it will ſuffize vsus in effect, that the aſſhes and duſt that are ſpoken of heere, are not the cheef poynt of repentance, but only an outward token of it. Furthermore this token is not alwayes requiſite, but if it be to 60make open proteſtation of an outrageouſe crime. It behoueth the faithfull too be wel aduiſed that they repent and miſlike of themſelues all their life long: for we paſſe not any one day, without many miſdooings: we cōmit infinite faults without our knowledge, yea and euē thinking that we do well: ſo as if we examine ourſelues throughly, we ſhal alwayes find that there is ſomewhat ſtill amiſſe in vsus. Therfore hauehave we cauſe of ſorrowe: and yet notwithſtanding we ſhal not neede to make open proteſtation before men. Then may repentance well be without the outward ſignes ioyned with it: but when our faults are groſſe, and Gods wrath ſheweth it ſelfe towards vsus: thē muſt we not only be ſorie and miſlyke of our ſelues, but alſo (in conſideratiō that the ſame may edifie our neighbours) we muſt adde ſome outward ſignes: as if a man hauehave giuen ſome ſtumbling blocke, & ſeeth that Gods name is blaſphemed by it, and God diſcouereth his ſhame: hee muſt not only miſlyke and hate himſelfe, but alſo match his doing with outward humilitie before men, as with a record or ſeale to ratifie his repētance. And this muſt be not only in eueryevery particular perſone, but alſo in the whole people, according as wee ſee it hath alwayes bin the practize of the churche. Moreouer let vsus marke wel that it is not ynough for vsus to hauehave the outward tokens: but our hart muſt ſpecially be wounded, that being throughly greeued for prouoking Gods wrath againſt vsus, we may conceyue a ſorineſſe, and condemne ourſelues, and be vtterly diſmayed in ourſelues. And that is the ſorrowe wherof Sainct Paule ſpeaketh, which he ſayeth that we muſt not ſhun, bycauſe it is to our ſaluatiō. And therfore it is ſayd alſo in the Prophet Ioell, rend your harts and not your garments. True it is that vntounto ſuch as had offended greuouſly, and were deſirouſe that God ſhould heare them, the Prophet giueth commandment to returne with ſackloth, duſt, and aſſhes, and to confeſſe themſelues to be offenders, and to craue forgiueneſſe, and too declare with ſolemne proteſtation, that they hauehave deſerued death, but if he hauehave pitie of thē. Howbeit foraſmuchas men are ſo ſore inclyned to hypocriſie, and wil needes content God with fayre contenāces, and forget that which ought to be the firſt & cheef point: the Prophet ſayeth expreſly that their harts muſt be rent, and that the hardneſſe of them muſt be put away. So wee ſee that the effect which Iob ment to ſay, is, that in repenting him of his vnaduized ſpeeche, hee addeth that his ſo doing was no light nor ſmall ſin, but ſo heynouſe that hee is readye too ſhewe himſelfe as a wretched offender, that had committed a crime woorthie of death, and hath none other hope nor refuge, but only to the mere merciemercy of god yea and euen to make the ſame proteſtation willingly before men, to the end that ſuch as hauehave bene offended by him, may be ſet vp againe, and all men knowe that he deſireth nothing but to humble himſelfe vnderunder Gods hand. Now ſeing it is ſo, when we on our ſide hauehave doone any fault, let vsus learne not to leſſen it, nor to hyde it: but to acknowledge it, yea euen to the vtter abacing of ourſelues. Againe when we hauehave begonne to miſlyke of our ſinnes in our hart, and to Iothe them and to be ſorie for thē to the end that God ſhould not enter into account with vsus: let vsus alſo hauehave the modeſtie before men, too vſe the proteſtations which God liketh of: namely too confeſſe that in all reſpects we hauehave deſerued death, but if God admit vsus to merciemercy: and let not the ſhame of our ſin hinder p. 812vsus from making amends for the offence whiche wee hauehave giuen by our dooing amiſſe. Herevpon it is ſayde, that God after he had ſpoken vntounto Iob, turned himſelfe to Eliphas the Themanite, and ſayd vntounto him: My wrath is kindled against thee and thy companions: for yee hauehave not ſpoken rightly before mee as my ſeruant Iob hath done. VVee hauehave ſeene heretofore that God found fault with Iob: and nowe ſecondarily he findeth fault with his companions, yea and that much more roughly. Before we come to the compariſon that is made here betwene Iob and his freends: wee 10hauehave to marke the order, which is, that it is ſayd that God hauing ſpoken thoſe woordes vntounto Iob turned his talke to thoſe that had wrongfully condemned him. Hereby we be warned, that although God chaſtize his own with fatherly gē tleneſſe: yet notwithſtanding hee executeth his Iuſtice throughly vponupon them: according as it is ſayd that his puniſhments or chaſtizements begin at his owne houſe or Churche. Yee ſee then that God rebuketh Iob, and in the meane whyle letteth the other alone whiche had offended more groſſely than he A mā might demād here, yea, is 20it ſo? VVhy doeth God ſet himſelfe alonly at Iob, and at the partie that had leaſt offended? For although he had done faults, yet were they more too bee borne withall than the faults of his companions: and yet God ſeemeth to vtter all his rigour againſt him alone. Lo what a man might ſay. Howbeit he is rebuked firſt, bycauſe the thing which I hauehave alledged out of the Prophet muſt be ſulfilled: that is to wit, that God beginneth to chaſtize his own houſeholdfolke firſt. VVhen he intendeth to execute his iuſtice, he beginneth not at the vnbeleeuers: he letteth thē 30alone, he ſpareth them as though he had forgotten their faults. Not that they be not throughly recorded, or ſhall not come to account: but for that he ſuffereth the ſins of thoſe whom he loueth not, to ripe, yea & to rotte. Yea & in the meane while he chaſtizeth thoſe whō he hath adopted, and whom he auoweth for his children: he ſheweth them ſignes of roughneſſe, whyle thoſe that are ſtrangers to him take their reſt & welter in their eaſe & pleaſures. Thus ye ſee what is ſhewed vsus in this text, and it is a verie profitable leſſon for vsus. For wee ſee dayly the ſtate of 40the faithfull is more miſerable than the ſtate of the deſpiſers of God. The godly ſeeme too be vtterly forſaken of him, they drag their wings after thē, and they do but pine away in this world: and in the meane whyle the wicked ſet vp their creſts and are merrie, and make iolly chere, euen in skorne of God. Now how would it trouble men to ſee theſe things, if wee had not this doctrine, that iudgement beginneth at Gods owne houſe: according alſo as it is ſayd in the Prophete Eſay, that when God ſhall hauehave finiſhed all his woork vponupon mount Sion, then will he not 50ſpare the wicked. And the Prophet ſayeth purpoſely, that God muſt performe al his corrections in his church, forſomuch as his owne are thoſe whom hee ſetteth moſte ſtore by. Therefore he muſt viſit them firſt, and clenze thē from their ſinnes, & reforme them that he may bring thē home to himſelfe, and he muſt not do it for one day and away, but till he hauehave made an end of his whole woorke: & thē there is a horrible vengeāce prepared for thoſe that abuſed his patience, and hardened their hartes whyles he bare with thē, as S. Peter alſo warneth vsus. Alas, my freends 60(ſayeth he) let vsus not bee greeued at the children of this world when God letteth them alone in peace, and wee in the meane while are chaſtized by his hand, ſo as our ſtate is hard and troubleſome to beare. Let vsus beare it paciently (ſayeth he): for ſeyng that wee muſte bee faine to paſſe through the furnace, and too bee tried after that maner: what ſhall become of thoſe whom God hath vtterly forſaken? So then, let vsus acknowledge the goodneſſe of our God, according alſo as the Prophet ſayeth, that thoſe whō God hath long borne with, are likened to frutes that are reſerued to the ende of the yeere, and are as good as rotten: & that ſuch as are gathered ſooner ſhal neuertheleſſe be eaten, and men ſhall do them that honour, notwithſtā ding that they be gathered. And ſo let vsus learne, that God procureth and furthereth our welfare, in that it pleaſeth him to chaſtize vsus firſt of al others, while the wicked giuegive themſelues to making of good cheere. Howbeit wee cannot ſay that Eliphas and his companions were vtterly reiected of God (for contrariwiſe hee accepted them): but yet are they alienated from him for a tyme, and Iob muſt be faine to be a meane for them, or elſe they ſhall find no meanes of fauour and forgiueneſſe. Then if we compare Iob with them, wee will ſay he is one of the houſehold of the Church, and the others are as yee would ſay, baniſhed out of it for a time till God hauehave reconciled them to him again. But yet ye ſee that Iob is rebuked, & in the meane while God ſpeaketh not a woord to the others. Therfore let vsus conſider that (as I hauehave erſt ſayd) the more God loueth vsus, the more haſtie is he in viſiting vsus: and when hee ſeeth that we hauehave ſtepped awrie, and are gone out of the right way of ſaluation: he watcheth ouer vsus too bring vsus home againe to him with ſpeede. Now let vsus come to the compariſon that is ſet downe heere betweene Iob and his freends. It is ſayd that Iob ſpake rightly before God. Howe was that? For God notwithſtanding condemned him as an ignorant, ouerweening, and vnpacient perſone. And where is then the ſayd rightneſſe (I hauehave told you heretofore how Iob had vndertakē a good cace, howbe it he proceeded amiſſe in it. Iob therefore ouerſhot himſelfe in the following of his matter, but yet for all that, his cace was good ſtil. Cōrrariwiſe Iobs freends vſed goodly reaſons & ſuch as wee hauehave gathered holie doctrine out of: but yet was the ground worke of them euil. They tooke a general ground quite beſides the cace which was, that Iob was puniſhed for his miſdeeds, and that he was to be taken for a wicked & curſed creature, ſeing that God vſed ſuch rigour towards him. Furthermore alſo they did ſet downe a falſe & vntoward doctrine: ſaying that God doth euen in this world hādle mē according to their deſerts. But that were as much as to take away the hope of the euerlaſting life, & to ſhet all fauorableneſſe of God out of this frayle and tranſitorie life: and that were a turning of al things vpſide downe. And therefore it behoueth vsus too call theſe twoo points to remembrance, that wee may knowe the ryghtneſſe that is ſpokē of here. And to be ſhort, wee muſt note the text that I hauehave alledged out of the Pſalm heretofore, namely that the man is bliſſed which iudgeth diſcretly of the poore that is in aduerſitie: where the Prophete ſheweth vsus that when wee ſee any man in aduerſitie, Gods will is, that wee ſhould hauehave the diſcreetneſſe, not to condemne him at the firſt daſh, but to looke vp hygher: that is to wit, [to conſider] that aduerſities do ſometimes befall p. 813men for the chaſtizement of their ſinnes: ſometyme for the tryall of their pacience: ſometime to preuent ſome faults which they might fall into: and alſo that God ſetteth thē foorth to be as mirrours, to the end that we ſeing their obedience might be edified therby: and ſometymes for ſome other ſecret cauſes vnknowne to vsus. Therfore let vsus eſchew raſhneſſe when wee ſee God afflict any man roughly, and let vsus not be to ſwift of iudgemēt to ſay that he is woorthie to be ſo handled, and to commend ſuch as liue at their eaſe, as though they were better beloued of 10God: for that were too vnaduiſed a iudging, ſo it were. Then if we hauehave the diſcretion in vsus to conſider the cauſes that are noted to vsus in the ſcripture: we ſhall find diuerſe times, that ſuch as are the excellent ſeruants of God, are handled moſte rigorouſly: and it will ſeeme too vsus that God is againſt them: but wee muſte not iudge after our owne fancie. If wee vſe that modeſtie, God will alwayes ſuccour vsus when wee be afflicted: but if we be cruell, and fooliſhe in giuing too haſtie ſentence, the like meaſure muſt bee moten vntounto vsus alſo. Furthermore for the better 20vnderſtanding of that whiche is ſayde heere, namely that Iob hath ſpoken ryghtly, and his friendes amiſſe: it behoueth vsus to take this generall rule, that when a man is in forewardneſſe to followe God and to feare him, the ſame ſhal be accepted, notwithſtāding that he commit groſſe faults: whereas if another man hauehave not the true feare of God rooted in him, although he hauehave apparant vertues that are very commendable before men, yet is all of it nothing worth, it is but ſtarke filth. Looke (I ſay) vponupon a man that feareth God, and is rightly and purely mynded too giuegive 30himſelfe to welldoing: and yet notwithſtanding he ſhall hauehave many infirmities: hee halteth, he ſtaggereth, he reeleth, yea and ſometimes falleth flat downe. Yea, but his faultes which hee doth, are forgiuen him, and God doth ſtill reach him his hande to lifte him vp, inſomuch that all falleth out to his benefite, bycauſe the marke that he aimeth at, is to goe vntounto God, and his minde leadeth him ſtill thytherward. On the contrarie parte, it maye come to paſſe (as I ſayde) that a man ſhall bee greatly commended, that hee ſhall hauehave goodly vertues, and that he ſhall 40doe things worthy of honor: and yet in the meane while he hath no good roote in him, but is eyther a deſpyzer of God, or vnmercifull towards his neyghbors. Now if a mā bee ſuch a one, none of the things that men honor in him cā pleaſe God. Hereby we may vnderſtand in what taking Iob was Iob (as I hauehave erſt ſaid) had al his life long bin giuē to weldoing: he had bene a ryghtuouſe man and one that feared God: yea and the ſayd ſingleneſſe of hart is purpoſely attributed vntounto him heretofore, to ſhewe that our life ſhal neuer be wel ruled, till we be cleane rid of all faynedneſſe, 50and walke as in the ſight of God, and not as before men, and that we be not doubleminded, but ſubſtantially grounded to giuegive ourſelues wholly vntounto God. This hath bin ſpoken expreſly of Iob. As cōcerning the preſent cace, he indured the afflictiō patiently: neuertheleſſe, in the end when he was tormented with extremitie, hee fretted and thafed: and ſpecially when men fell too ſtinging of him, then he forgate and ouerſhot himſelf, ſeeming to be minded to reſiſt God in that there ſcaped frō him many vnaduiſed words. Iobs faults were theſe, that his pacience hilde 60not out as it ought to hauehave done, & that he playd the fole in his talk, namely in ſome particular ſayings: but yet for all that he kept on ſtil to the marke that I ſpake of in the beginning, & howſoeuer he ſwarue aſide, yet flingeth he not quite away, but holdeth on his race though he go not altogither rightforth: like as an archer ſhooting at a mark, although he hit not the whyte full, yet do men ſee that he amed well at it if hee ſhoote ſomewhat neere it. Euen ſo ſtoode the cace with Iob. And that is the cauſe why God attributeth rightneſſe vntounto him. So then let vsus learne, that if we hauehave a pure and holie intent, and ſeeke [earneſtly] to do good: although we be weake, although we be wrapped in many vices, although we happen to ſtagger and to fall, and although in effect we deſerue too be forſaken of God: Yet notwithſtanding hee beareth with vsus, and hath not an eye to our infirmities and vices to cōdemne them without forgiueneſſe. And that is the cauſe why it is ſayd in the ſcripture, that ſuch as giuegive thēſe lues to the ſeruing of God and to the keping of his law, are rightuouſe: after which maner Zacharie & Elizabeth were ryghtuouſe before God. How were they rightuouſe? where is ſuch a mā to be found, as it is ſayd in the Pſalme? Muſt not all of vsus needs be condēned as wretched ſinners, & all of vsus hauehave our mouthes ſtopped? Yes verely. Howbeeit beſides that God had receyued Zacharie & Elizabeth to gouerne thē by his holie ſpirit: he did alſo accept their deſirouſeneſſe of wel doing, as if there were nothing but perfectiō in our deſires, which are vtterly vnperfect. Our obedience is not ſuch as it ought to be: but yet doth God accept it in good woorth, bycauſe that when men are [earneſtly] deſirous to ſerue him, hee layeth not their imperfections to their charge. And thus ye ſee why he accepteth them for rightuouſe. Now then although there be faults in vsus, yet will God forgiue them, and they ſhall be buried in his merciemercy, ſo as he will not faile to take vsus as iuſt and rightuouſe, ſo be it that our hart bend thitherward too honour him and to giuegive ourſelues wholly to his obedience, as I ſayd afore. And this ought to ſerue vsus vntounto two purpoſes. For we ſee firſt of al that the Papiſts are out of their witts when they take theſe texts to ground their merits vponupon. O (ſay they) behold, heere is mention made of rightneſſe: ergo we deſerue to Godward and hauehave pure and right harts to come vntounto him. Alas wherof commeth this rightneſſe? deſerue we ſuch a cōmendacion at the mouth of our God? And he might alſo condemne vsus a hundredthouſand tymes without ſhewing vsus any fauour. Howbeeit foraſmuchas hee wypeth out our faults and forgetteth thē, & intēdeth not to hauehave any regard of them: therfore accepteth he vsus for rightuouſe. And therfore in this cace let vsus acknowledge only his mere merciemercy and goodneſſe, & let vsus honour him for the ſame. And furthermore, ſeing it is ſayd that our Lord is cōtented with vsus, & accepteth the things for good and cōmendable, which notwithſtanding are defiled: and that although there be much amiſſe and many great faults and imperfectiōs in our works, and that we deſerue to be abhorred of God, bicauſe we can bring nothing to him of our own, but filthineſſe, yet notwithſtanding he accepteth & receiueth thoſe works which are ſo ſtained with vices, as a ſacrifiſe of ſweete ſent: we ought to take corage to do well. For ſeing it is ſo, ought we not to be the more inflamed to ſerue and honour him. Ye ſee then what we hauehave to mark in this verſe. But by the way let vsus mark alſo, that p. 814we may well do heroical acts (as men terme them) & behaue ourſelues as vertuouſly & courteouſly as can be deuized, and men may carie vsus vpō their ſhoulders, and yet all this ſhal be nothing, except wee hauehave a liuely roote in our harts, and be deſirouſe to ſerue God, as the mark that we hauehave taken to ſhoote at. It were much better to go the right way limping, than to make greate leapes and yet be neuer the further foreward: yea, or to make great ſhewes, and in the meane whyle too hauehave our harts ſnarled in all wicked affections. Then let vsus beware that wee couet not 10to be prayſed much of men, but let vsus alway, come vnderunder the gouernance of our Lord, that he may hold the brydle ouer vsus, & we bethinke vsus to giuegive ourſelues to him obediētly. But by the way we hauehave here a ſure & infallible record of the thing that hath bin treated of before: which is, that although Iob fayled in ſome point: yet he ceaſſed not to hauehave a good cace, ſeing that God who is the only cōpetēt iudge therof, auoweth it to be ſo. On the cōtrarie part, although his frends had faire colours & reaſons that were very fauorable to ſeeming: yet are they miſliked here: And 20why? I hauehave ſhewed you the two reaſons before: wherof the one is, that they condemned Iob bicauſe he was ſtrikē of Gods hand. So then, if we wil not hauehave our iudgement reuerſed from aboue, let vsus learne to leaue iudging at aduenture when God chaſtizeth men, and let vsus cōſider wel the cauſes that are conteyned in holie ſcripture: and let vsus do it, not only towards our neyghbours, but alſo towards ourſelues. Doth God afflict vsus? Let vsus be wiſe, according alſo as whē S. Iames ſpeaketh of patiēce he purpoſely termeth it wiſdome. And ſurely the greteſt wiſdome that we 30can hauehave, is that after we once knowe that God is our father and hauehave receiued the grace which hee offereth vsus in our lord Ieſuschriſt: we cā take the afflictiōs meekly which he ſendeth vsus, & bowing downe our ſhoulders vnderunder thē, fal to cōforting of ourſelues in our miſeries, & to cheering vp of ourſelues in our ſorrowes. That is the way for vsus to be rightly taught in the ſchole of our God. So then, whē ſoeuer God ſcourgeth vsus, let vsus not cōceiue any hartburning or bitterneſſe againſt him (for we ſhall gayne nothing by it) but rather let vsus beare in mind what the holy ſcripture 40ſheweth vsus, Namely that it is needfull for vsus too bee mortified, bicauſe we be to much giuē to the world, & be loth to think vpō the heauenly life. If we had our own deſires, in what plight ſhould we be? But there is yet moreouer, that God knoweth how there are many ſecret rebellions in our fleſh, and therfore we had neede to bee ſubdued as it were by mayne hand. And againe, wee ſhould nor know what it is to obey him, if he ſhuld handle vsus [always] after our own liking & with our eaſe. And therefore he is faine to chaſtiſe vsus, and to play rough play with vsus: 50howbeit, therin he procureth our welfare by trying vsus, and by ſending vsus rough and troubleſome things. For if wee grudge not againſt him at thoſe times: thē is our obediēce well allowed. And the thing that we hauehave to mark here, is that if we iudge diſcretly of the afflictiōs that God ſendeth to vsus, & likewiſe to our neighbours: we ſhall hauehave the ſaid rightnes wherof God beareth witneſſe heere by his owne mouth. Now for a cōcluſiō it is ſaid, that God ſendeth Eliphas & his cōpanions vntounto Iob, & cōmaundeth thē to offer ſacrifices, & ſayth that Iob ſhal find grace to the end that their ſinnes 60may be forgiuen them. Heere firſt of all we hauehave to marke, that although God rebuke Eliphas and his companions after that maner: yet he woulde not driue them quite away: and that although condemnation were pronounced vponupon them, yet was it not to the ende they ſhoulde ſuffer it, ſo as they ſhould lie ſtill there, vtterly throwne downe without remiſsion. There are then two ſortes of condemnation which God pronounceth vppon men: and of thoſe two, the firſt may alſo be deuided intoo other two. Generally God condemneth vsus, either to the ende to acquit vsus when hee ſhall hauehave found vsus too be humbled: or elſe to deſtroy vsus vtterly, as he doth the vnbeleeuers. Yet notwithſtanding there are two ſortes of condemnation which are to our welfare. The one is of ſuch as are alreadie faythfull, whom God chaſtizeth dayly. For although God account vsus of his houſholde, and that wee bee fully reconciled to him: yet hauehave we neede to be condemned, and to be ſtirred vp thereby continually more and more, that wee may be aſhamed of our ſelues, and bee ſorie and hate our ſinnes, and ſeeke the remedie of them, to the end to magnifie his merciemercy the more, which hee ſheweth to vsus in that wee obtayne forgiueneſſe at his hand. Thus ye ſee there is a condemnation which god layeth vponupon his choſen, notwithſtanding that they be at one with him, and he hath taken them into his flocke. And there is yet another condemnation which is healthfull alſo, and that is of ſuch as are after a ſort ſtraungers from gods Church, and hauehave none acquaintance with him, according as we ſee how hee condemned Saint Paule at ſuch tyme as hee was a perſecuter. And euen in the perſon of Saint Paule wee may the better vnderſtande the thing which I intende too ſay, for if I ſhoulde alledge twoo ſeuerall perſons, the thing woulde not be ſo eaſie to be vnderſtood. Beholde, Saint Paule was ſo wicked a man, as yee woulde hauehave thought he had bene vtterly paſt recouerie: and yet was he one of Gods choſen. Hee was marked out afore hande from his mothers wombe to be an Apoſtle: and yet notwithſtanding hee ſeemed not to bee of Gods Church, but rather an vtter enimie too it. Neuerthelater God condemned him when he did beate him downe, and ridde him of the pride wherewith he was inflamed before, and made him in that cace as a poore ſlaue. That burthen was verie heauie too him, and it was a condemnation too him: yea, but yet was it to his welfare. It was meete that the ſame pride of his ſhoulde bee ſubdued and beaten downe, by force. Ye ſee then how it was a healthfull condemnation, but yet was it of a man vtterly eſtraunged from God, and which ſeemed to bee quite paſt hope of recouerie. Nowe after that Saint Paule was once condemned after that faſhion, and thereby brought into the folde of Gods flocke, ſo as he became a ſheepe, yea and therwithall alſo a ſhepheard, & was not onelyonly one of the lambes of Ieſus Chriſt, but alſo a ſhephearde of his flocke: yet behoued it him to be condemned againe. As howe? God buffeted him. For hee ſayeth that God gaue Satan leaue too giuegive hym buffets, as it were in way of reproche, too the intent hee ſhoulde not exalt himſelfe by reaſon of the highneſſe of the Reuelations which God had giuen him, and it behoued him too hauehave that counterpoyſon too driue out the poyſon of pryde, and keepe him from it. Thus wee ſee in Saint Paules perſon, that there are twoo maners of condemning which are too our welfare. VVee ſee the p. 815like in this preſent place, where Iobs freendes bee condemned to their owne ſaluation. For thereby God openeth them the gate, and ſheweth them that they maye hope for pardon, if they come too him with true repentance. But yet doth he draw backe from them, ſo as hee commeth not familiarly vntounto them as he did to Iob, neither graunteth he them acceſſe and entrance vntoo him, but by the meane that is expreſſed heere: that it too wit, that Iob ſhoulde make interceſsion for them. Heere therefore wee ſee two diuerſe examples of Gods merciemercy. And 10although he handle men after diuerſe faſhions: yet muſt wee alwayes conſider that hee procureth the welfare of thoſe whom he hath not vtterly forſaken. And thereby we be taught to take all the corrections paciently whiche God ſendeth. And although he ſeeme not too handle vsus as his children, but to take vsus as ſtraungers: yet let vsus nor ceaſſe to hope that he will pitie vsus at length, & turne the condemnation whiche wee ſhall hauehave indured for a time, to our benefite and ſoulehealth. Now although wee cannot lay forth all that is ſpoken heere concerning Sacrifizes: 20yet muſt wee note in one worde, that God in no time receyued men to merciemercy without ſacrifices. And that was to betoken that if we will obteyn forgiueneſſe of our ſinnes, wee muſt hauehave recourſe too the Sacrifice that was offered vp once for all for our redemption. For ſo long as Ieſus Chriſt is not the meane betweene God and vsus: we muſt continue accurſed, forlotne, and hopeleſſe. Beholde, God being the welſpring of all righteouſneſſe, ſheweth himſelf an enimie of all ſinne. But ſin dwelleth in vsus: therefore muſt God needes be at open warre with 30vsus, and his vengeance muſt light vponupon vsus, yea and tarye vponupon vsus for euer: and there is no ſhift to ſcape from it, but by reſorting to the Sacrifize whereby wee hauehave beene once reconcyled vntounto him. And therefore let vsus marke, that wee bee ſo much the leſſe to be excuſed nowadayes, after that Chriſt hath ſuffered his death and paſsion, if we thinke to be quit before God by any other meane, than by the clenſing which Chriſt hath made, [or for any other cauſe] than for that hee hath made ſatisfaction for vsus, to diſcharge vsus of the condemnation of death wherein we were. Then if we ſeeke to obteyne merciemercy, (as we hauehave need to do, and as which is the onelyonly meanes wherby for vsus to come vntounto God) wee muſt alwayes beare in minde the death and paſsion of our Lorde Ieſus Chriſt, who is the ſacrifize of out redemption and attonement. VVhen we go this way too woorke, let vsus not doubt but that inaſmuch as our Lorde hath ſhewed himſelfe pitiful towarde ſuch as offended in the time of the figures of the lawe, yea and extended his merciemercy to thoſe that were not the bodie of his [peculiar] people: hee will alſo receyue vsus at this day, ſeeing that the Goſpell is publiſhed thorow the whole worlde, and that he hath made a common league as well with the Gentiles, as with the Iewes, ſo as there is no more any wal to put difference betwixt them. Let vsus not doubt (I ſay) but that if we hauehave recourſe vntounto God by meanes of the ſayd Sacrifice: he will preuent vsus, to the intent that hauing obteyned fauor at his hande, we may be aſſured of our ſaluation.

Now let vsus fall downe before the face of our good God, with acknowledgement of our faults, praying him too clenze vsus more and more from them, and that whenſoeuer we bee rebuked by him, he will therwithall make vsus too feele his fatherly goodneſſe. ſoo as wee may hauehave whereof to take comfort in our aduerſityes, and not bee greeued though hee beginne too chaſtize vsus, and in the meane while ſpare the wretched vnbeleeuers: knowing that by that meanes hee declareth too vsus, that ſeeing he hath choſen vsus to himſelfe, hee will not hauehave vsus too … riſhe. And therefore [let vsus pray him] that hee ſuffer not his roddes to be vnprofitable to vsus, ſo as we ſhoulde abyde ſtill hardened in oure ſinnes: but that hee wyll drawe vsus to him throughly, that wee may with all lowlineſſe acknowledge our ſinnes, and bee ſorie for them in our heartes: yea and alſo proteſt before men how much we be bound vntounto his merciemercy, to the ende that our neighbors may be edified by vsus, and one of vsus draw another to the glorifying of him in all our whole life: and for the doing hereof, it may pleaſe him to ſtirre vp true, &c.

The .Clix. Sermon, which is the thirde vponupon the .xlij. Chapter.

This Sermon is yet ſtill vponupon the eight verſe, and then vponupon the Text inſuing.

9 Then Eliphas the Themanite, and Baldad the Suhite, and Sophar the Naamathite, vvent and did as God had commaunded: and the Lorde receyued the face of Iob.

10 And the Lorde turned the captiuitie of Iob vvhen he prayed for his freends, and he bliſsed the latter ſtate of Iob more than the firſt.

11 And all his brethren, and all his ſiſters came vntounto him, and all they that had bin of his acquaintance before: and they are vvith him in his houſe, and had compaſsion of him, and comforted him, of all the aduerſitie which the Lord had cauſed to come vponupon him: and he receiued of eche of them a peece of ſiluer, and of ech of them an ornament of golde.

12 And the Lorde bliſſed the latter ſtate of Iob more than the firſt, inſomuch that hee had .xiiij. thouſand ſheepe, ſix thouſand Camels, a thouſand yoke of oxen, & a thouſand Sheeaſſes.

13 Alſo he had ſeuen ſonnes and three daughters.

14 And he called the name of one, Iemima, and the name of another, Kezia: and the name of the thirde, Kerenhapuk.

p. 81615 And there vvere not founde more fairer vvomen in all the Countrey, than Iobs daughters: and their father gaue them in heritance among their brethren.

16 And after theſe things, Iob liued a hundred and forrie yeares, and he ſavv his ſonnes and his ſonnes vntounto the fourth generation.

17 And he died aged and full ſatiſfied vvith dayes.

WEe hauehave ſeene howe God in rebuking Iobs freends, would not leaue them hopeleſſe, but called them to 10repentance by telling them that hee woulde heare them, and hauehave pitie vponupon them. And ſo ye ſee that corrections are profitable too vsus, when God ſhetteth not the gate agaynſt vsus, but ſheweth vsus that he is readie to receyue vsus to merciemercy. For otherwiſe what ſhould it boot vsus to be cōuicted of our ſinnes? VVe ſhould be drowned in diſpaire, if we toke not hold of Gods merciemercy: and ſo ſhoulde wee neuer bee touched with true earneſtneſſe to repent vsus of our euill doings, but rather wexe 20hardhearted, ſo as we ſhould chafe vponupon the brydle, and there ſhould be none amendment in vsus. Therfore let vsus marke well, that God worketh men a ſingular benefite, when after his cauſing of thē to feele theyr owne naughtineſſe, he ſheweth them that yet notwithſtanding they ſhal obteyne fauour if they ſeeke it. But heerewithal we hauehave ſeene alſo, that God commaunded thoſe men to bring their ſacrifices to Iob, to the end that he ſhould pray for them: and that was too humble them. For although God ſhewe himſelfe gentle & welminded towardes vsus: yet hauehave we neede 30that he ſhould partly ſhew himſelfe hard to be intreated of vsus. Yea & that is to make vsus hauehave a diſliking of our ſinnes: for oftentimes it ſeemeth ſufficient to vsus to hauehave giuē one good ſigh and away (as we commonly ſay in our tongue) and ſo we do as it were but dally with God. Repentance ought to make vsus vtterly diſmayd, and it ought to ſttike vsus with feare whē we conſider Gods wrath, which is able to ouerwhelme vsus vtterly. VVe thinke not vponupon that, but wee paſſe ouer it, as wee would paſſe ouer whote burning coles as they ſay. In this reſpect it is good & profitable for 40vsus, that our Lorde ſhould as it were reine vsus ſhort, & ſhew vsus that there is yet ſtill ſome naughtineſſe lurking in vsus, the which it ſtandeth vsus in hande too perceyue better. Then Gods afoording of ſo large penywoorthes of his merciemercy vntounto men, is to the intent they ſhould alwayes bee the more humbled, and cal to mind the faults which they hauehave committed. That therfore is the reaſon why it is ſaid in this text, that Iob ſhould pray for thoſe that had offended: But yet notwithſtanding, it is not to be doubted, but that as well by the ſacrifices as by Iobs perſon, God ment too 50ſhewe that men hauehave neede of ſome meane or Mediator, to make them way to him, and to cauſe them to finde fauour according as we ſee, that in the law, God had ordeyned the high Prieſt to enter alone into the Sanctuarie, in the name of all the people and that all men elſe ſhould ſtande aloofe, acknowledging themſelues vnworthie to preace neere the preſence of God. For that was to betoken, that without a Mediator to go in vntounto God on oure behalfe, it ſhoulde neuer bee lawfull for vsus to pray vntoo him: and good right alſo is it that wee ſhoulde bee hilde 60ſcorne of and ſhette out. Nowe then Iob hilde heere the roome and office of a Preeſt when hee made interceſſion for his frendes: but hee toke it not vponupon him of his owne head: for that had beene to great preſumptiō in him. It behoued him to ſewe vntounto God for [other mennes] pardon, and yet could not hee himſelfe come thither withoute a Mediator and Aduocate: and howe then coulde he hauehave obteyned grace for all the reſt, if God had not inioined him that charge? And ſo as touching the preſent act, God appoynted Iob to be a Preeſt, and it behoued him ſo to be. For (as the Apoſtle ſayeth) no man ought to take that honour vppon him, ſauing he that is appoynted by God: and ſuch a one is a true and lawfull Preeſt, like as Ieſus Chriſt himſelfe was, who thoughe hee bee mayſter in the Churche, and the heade of men and Angelles, and ſitteth in the glorie of God his father: did yet notwithſtanding not thruſt in himſelfe, but was called therevntoo with a ſolemne othe by him that ſayde to him, I hauehave ſworne and will not repent, thou art a Preeſt for euer after the order of Melchiſedecke. Thē let vsus marke wel that whereas Iob is ſet foorth here for a Preeſt: it is to the ende that wee ſhould gather thereof, that whenſoeuer we hauehave to ſeeke forgiueneſſe of our ſins, eueryevery of vsus muſt not thruſt forth himſelfe without hauing any better meane: but conſider that it is the office of Ieſus Chriſt to giuegive vsus acceſſe, and to open vsus the gate, and to bring vsus to the preſence of god his father, to the end we may be herd there, & that the throne of Maieſtie may not be terrible but amyable to vsus. Now if this were done in the time of the lawe, yea and euen among thoſe to whome God communicated not himſelfe ſo familiarly: what ſhall we do in theſe dayes when wee hauehave a full declaration that Ieſus Chriſt is the only Aduocate which maketh interceſsion for vsus, to the intent that our ſutes may be well receyued? And heerein appeareth the vnthankefulneſſe of the worlde. For what hath beene the cauſe of ſeeking ſo many Aduocates and Patrones, and that eueryevery man hath had a ſeuerall deuotion to bring himſelfe in vntounto God, but bycauſe men hauehave not knowne the office of our Lorde Ieſus Chriſt? So then let vsus marke, that whenſoeuer any of vsus offendeth, hee muſt not ſteppe raſhly to the heauenly throne, but come thither by the meanes of him that is appoynted for the purpoſe. And then are we ſure that God will not ſhake vsus off, for we hauehave his promiſe, whiche cannot deceyue vsus. But if wee come thither geeriſhly, or at aduenture, it ſhall not boote vsus awhitte. In like cace is it with the Sacrifices that are ſpoken of heere: For the prayers were neuer heard without the Sacrifice. And why? For God intended to ſhewe that of good right, men are vnworthie to come vntounto him, bycauſe all hauehave deſerued death, and there fore that their cōming thither ſhuld be but their deſtruction. Therfore all they that euer minded to obteyne fauour hauehave brought ſome Sacrifices with them, to cōfeſſe that they were in daunger of Gods iudgement, and that they could not be deliuered otherwiſe than by Sacrifice. p. 817The verie Heathen men hauehave alſo followed the ſame: but they vnderſtode not to what ende: [and therfore] it was but onelyonly a witneſſe agaynſt themſelues. Neuertheleſſe it was Gods will to leaue a preſident through the whole world, where by mē ſhould acknowledge that there was nothing but damnatiō in themſelues, and that they could not be ridde of it, except their ſinnes were blotted out by making ſome amēdes. But nowe hauehave we the truth of it reueled vntounto vsus in the Goſpell: which is, that as oft as we pray before God, wee muſt hauehave our recourſe too the 10death and paſsion of oure Lorde Ieſus Chriſt: for we cannot otherwiſe be reconciled vntounto him, and therefore our prayers muſt be beſprinckled with the bloud which he did ſhed to waſh away our ſpottes. Thus ye ſehow we may become acceptable to God, notwithſtāding that of good right he be our mortall enimie, and that as we hauehave made warre vntounto him, ſo his vengeance and curſe lie vponupon vsus, that is to wit, by cōming vntounto him with the Sacrifice that was offered by our Lorde Ieſus Chriſt, and by applying the ſame to our vſe, to the intent that we & our prayers may be bliſſed 20and throughly accepted of God: for then will hee not faile too receyue vsus intoo fauour. Howbeeit, it is to be noted here, that whereas God ſayth to the end I do no follie vntoo you, (for ſo is it worde for worde in the text:) that maner of ſpeech woulde bee ſomewhat with the hardeſt. But if wee marke what is written in the eightenth Pſalme, wee ſhall hauehave a plaine and eaſie declaration of this ſaying. It is ſayde that God will handle men according as hee findeth them. VVith the frowarde (ſayeth hee) I will deale frowardly. This may ſeeme verie ſtraunge: neuertheleſſe, 30it proueth not that God chaungeth his purpoſe or is like vntoo vsus: but onelyonly importeth that wee ſhall finde God to bee a rough ryder to a rough horſe (as the prouerbe ſayth.) For if we bee ſtubborne and ſtiffenecked, ſo as wee will not bowe: God will come vppon vsus with maine blowes of the beetle. Then it might ſeeme vntoo vsus, that God is terrible and feerce. According therefore as wee finde God too bee, and as wee conceyue him too bee in our fancies when hee ſtryketh vppon vsus: ſuch a one is hee ſayde too bee, althoughe 40no chaunge can light vppon his Maieſtie. As muche is to be ſayde of this text. It is ſayde to the ende I doo no follie with you: as thoughe our Lorde ſhoulde ſay, too the ende that I handle you not according too your follie and frowardneſſe: for the woorde importeth that alſo. Too the intent then that I execute not my vengeance vponupon you, that is to ſay, to the intent I handle you not after ſuche faſhion as you hauehave deſerued: looke that ye go to my ſeruant Iob. This is according to that which I hauehave ſayde alreadie: namely that foraſmuch as Iobs 50freends hauing knowledge of their offences were not yet ſufficiently ſubdeued: God was faine too diſcouer their ſhame further, and too make them perceyue that if hee ſhoulde handle them as they were worthie, it woulde be a terrible dealing too them: and therefore that when Iob came as a meane betwixt them with his prayers, then he woulde be at one with them. And therewithall their obedience is declared, in that they did as God had commaunded them. And heerein we ſee howe men are chaunged when God ſpeaketh to them effectually, not only by making 60thē heare his voyce with their eares, but alſo by making them too receyue it into their harts. For before that time Iobs frends had taken him for a reprobate, and gaue iudgement vponupon him without admitting any excuce. They ſpake luſtily agaynſt him as though he had bin but ſome ſillie worme of the earth, or ſome vyler thing than a worme. But nowe they come to him, yea euen with intreatance. For god hath bereft them of the pryde that blinded them before. Lo then what chaunge followeth when we be humbled before God, and that he hath ſo ſpoken in our hearts, as we knowe what wee bee. For there is nothing that keepeth vsus from walking in feare, and frō vtter abacing of ourſelues, but that we bee ſotted with a fooliſh ouerweening, to thinke our ſelues too be that which we be not. Therfore God muſt be faine to teach vsus. For all the men in the worlde cannot mend this fooliſhe pride wherewith we be puffed vp, till God hauehave put to his hande. But beſides that Iobs freendes had forgotten the pride wherewith they had erewhyles beene caried away, they did alſo ſhewe theyr repentance in obeying God: and in verie deede the true frute that ſheweth the roote to be good, which otherwiſe ſhould lie hidde in the heart, is that we indeuer too obey Gods ordinaunce. And that alſo is the cauſe why it is ſayde in the Actes. Men and brethren, what ſhall wee doo? VVhen Saint Peter had as it were thūdered agaynſt thoſe that had erewhyles deſpyſed oure Lorde Ieſus Chriſt: it is ſayde that they beeing wounded in theyr heartes, and pricked inwardly with remorſe, ſaid what ſhal we do? They offered themſelues vntounto God, to followe whatſoeuer he ſhoulde commaunde them. Therfore wee ſee the like frute of Repentance in this Text: For Iobs freends vponupon knowledge and putting away of the fonde ouerweening wherwith they had bene hild before, come and do all that God willed thē. And ſo whenſoeuer wee bee throughly humbled before God, ſo as we be diſpleaſed with our ſelues: we ſhal alſo hauehave a willingneſſe and deſire to ſubmit our ſelues too Gods woorde: For it is one peece of our ouerweening, to do the things that we hauehave ymagined in our owne braine. And when wee will needes bee ouerwiſe, wee cannot obey God: but when we be vtterly bereft of all pride, then we know that God ought to hauehave authoritie to tel vsus what is good for vsus to doo, and that there is nothing elſe for vsus to doo, but to ſubmit our ſelues without any gainſaying. Nowe it is added immediately, that God receyued the face of Iob, and turned his captiuitie, or was turned at his repentance, when he prayed for his freends. Seeing it is ſo that God regarded the face of Iob, and accepted his prayer, forſomuch as he had appoynted him to bee a pr…eſt: I pray you hauehave not wee a much better certentie, ſeeing our euerlaſting Aduocate who is entered into the Sanctuarie of heauen, that is to wit our Lorde Ieſus Chriſt, ſhall neuer be refuzed, nor wee neyther if we come to God hys father by his meanes, holding euermore the way and furtherance that hee hath giuen vsus? Beholde, Iob was a poore man, and euen entering into the high way to blaſpheme God: and although hee did holde himſelfe in pacience in the winding vp, yet had he ſuch pangues as made him to fling ouer the feeldes, in ſomuch that he o… fended God greeuouſly, as I hauehave declared heeretofore: and yet for all that, when God inioyned him that office of praying, he heard him: not onelyonly for himſelfe, but alſo p. 818for ſtraungers, yea and for ſuche as had bene his enemies, and were as good well neere as ſeparated frō God. For they had vtterly peruerted his woorde, and beaten downe and deſtroyed the hope of the endleſſe lyfe that is to come, as I hauehave ſayde afore: and yet notwithſtanding, Iob obteyneth grace for them. Nowe if it be ſayde that God made that thing auaylable which was but a little dimme ſhadowe: what ſhall bee done nowe that hee hath appoynted his owne onelyonly ſonne to bee the Prieſt, and commaunded him, not too offer vp Goates and Calues 10or Sheepe, but to offer vp both his bodie and ſoule in Sacrifice? Seeing then that the Sonne of God hath in his owne perſon offered himſelfe for our redemption, and to do away all our ſinnes, and ceaſſeth not to make interceſsion for vsus ſtill: ſhoulde wee doubt of obteyning forgiueneſſe for his ſake, or of beeing alwaies receyued with all louingneſſe and fauour at Gods hande? But (as I hauehave touched alreadie) the naughtyneſſe of the worlde ſheweth it ſelfe in this, that men can not content themſelues with one mediatour alone. The Papiſts runne 20ſeeking to their Hee ſaincts and Sheeſaincts, to bee their Patrones and Aduocates. And what is the cauſe thereof? For that they yeeld not ſo muche woorſhip vntounto Ieſus Chriſt, as to acknowledge that he hath bought them with his deathe and paſsion. They can well ynough call him Sonne of God, & Redeemer: but they acknowledge him not for their Aduocate, neyther flee they too him for ſuccour: they know not what it is to pray to him, they heare no tydings of it among them. And on our ſide, do we our dutie as becommeth vsus? I ſpeake of thoſe that are duely 30taught. For as oft as wee ſhoulde pray vntounto God: the euerlaſting Sacrifice wherby redemption hath bene purchaſed for vsus, ought to come too our remembrance and before our eyes. But wee neuer thinke vppon it but at a glaunce: and there are many ſo groſſe and beaſtly, that although they ought to hauehave their eares deafe with hearing that Ieſus Chriſte is our Aduocate: yet can they not diſcerrie betweene God & our Lord Ieſus Chriſt, in ſomuch that when they ſhoulde call vponupon the father in the name of our Lorde Ieſus Chriſte, they wote not whither there 40bee any Aduocate that maketh interceſsion for vsus or no. But it is no maruell though our Lorde do oftentimes ſo dazle mens eyes to the end to turne them away from the meane of furtherance whiche he hath giuen them by his worde. For they be turned away by their own maliciouſneſſe, and hauehave ſhet the gate againſt themſelues, that they might hauehave none acceſſe vntounto God to call vponupon him: according alſo as we know that there is no opening, except wee hauehave Ieſus Chriſte for our ſpokeſman, whome they hauehave forſaken. And that is, bicauſe the Diuell hath at all 50times ſo laboured to put forth fonde imaginations to carie away men hither and thither. But let vsus keepe our ſelues from gadding out: and rather ſith we ſee that God hath heard men by meanes of their Sacrifices, ſo that the Prieſtes of the law entered not in vaine into the Sāctuarie that was made with mans hands, and was corruptible, when as they brought no better thing with them than the bloud of a beaſt: let vsus be ſure that nowe our Lord Ieſus Chriſt will make vsus too find God pitifull and fauourable towards vsus, ſo as we ſhal be receiued to merciemercy, doubtleſſe 60if our prayers be grounded vponupon the Sacrifice which hee hath offered, and that we acknowledge how it belongeth to him to carie worde for vsus, and to cauſe vsus to be heard. Heerewithall we hauehave alſo to marke how it is ſayd heere, that God made Iobs captiuitie to tuine, or was turned at his repentance: for ſo may the woordes bee taken. But the playneſt tranſlation is, that he turned Iobs captiuitie, ſo as the anguiſh wherein he was, was taken away: or elſe, his captiuitie, that is to ſay, his cattell and ſubſtance [that had bene taken away from him] were reſtored againe. But howſoeuer it was, it betokeneth that in the end God had pitie vponupon his ſeruant. Yea and it is purpoſely expreſſed to hauehave come to paſſe, when Iob prayed for his freindes, that is too ſay, for thoſe that had perſecuted him, as wee hauehave ſeene afore. And herein we ſee that if wee louelove our enimies, and procure their welfare and ſaluation: it ſhall be to our owne benefite and profite, and God will make the bleſsing to returne vppon vsus. VVee bee diuerſe times afrayde leaſt wee ſhould bee too gentle and kinde hearted when men hauehave offended vsus: and this diueliſh Prouerb, that if a man play the ſheepe, the woolfe will eate him vp, is too muche practiſed. That is the cauſe why wee bee ſo wedded to our owne reuenge, when men hauehave troubled vsus or done vsus any wrong. It ſeemeth to vsus that in forgiuing, wee be layde open to all reproche, and that our enimies will take the more boldneſſe at it agaynſt vsus. But it behoueth vsus to let all thoſe fancies go: for God hath taken the charge of vsus himſelfe, and hath giuen vsus a good Shephearde, euen our Lorde Ieſus Chriſt, who hath promiſed too keepe vsus. And furthermore let vsus marke well, that when wee pray for ſuch as vexe vsus, the ſame bliſsing will light vponupon vsus. If it pleaſe God that it take place: it is verie well: whereas they were enimies before, now they ſhall bee our brethren. And if they continue wilfull in their malice, yet will our Lorde make all the requeſtes to redounde to our ſelues, which we ſhal hauehave made for thē. Thus ye ſee why it is purpoſely ſayd, that God looked mercifully vponupon Iob, whē he had prayed for thoſe that had ſo miſvſed him, as we hauehave ſeene. And ſo it behoueth vsus to call to mind how S. Iames ſaith, you hauehave heard of the paciēce of Iob, & ſeene what ende and iſſue God gaue him. Now he ſheweth vsus that the afflictiōs which God ſendeth vpō his children, laſte but a while, and that the ende of them is right happie, ſo as it is farre better for them to be ſo afflicted for a time, than to liue alwayes at their eaſe. For if God ſhould ſpare them to much, there were not that mā which would not fall aſleepe in this world: VVe ſhould no more knowe what obedience were: the luſtes of our fleſh would play the reſlife iades: and wee would thinke vponupon nothing but this preſent tranſitorie life. Therefore let vsus vnderſtande, that when God afflicteth his faythfull ones, firſt it is not of purpoſe to preſſe them to the vttermoſte: for hee knoweth what they bee able too beare: and Sainct Paule ſayeth accordingly, that foraſmuche as God is faythfull, he will not ſuffer vsus to bee tempted beyonde that which we be able to beare. And furthermore he ſheweth in the ende, that we hauehave cauſe to wiſhe to be ſo beaten with Gods ſcourges, according as Dauid ſaith, Lorde it was good for me that thou didſt chaſtiſe me. Inſomuch that we may alwaies glorie in our aduerſities and corrections. That is the thing whiche it behoueth vsus too marke in this ſtreyne. For it is not for Iobs ſake that this p. 819was written, that God bliſſed his latter ſtate more than hys firſt, that hee doubled his goodes and ſubſtance whiche were verie great afore, that hee gaue him ſonnes and daughters, and that he lengthued his life, ſo as he ſaw the children that came of his owne race vntounto the fourth generation, after he had ſeene himſelfe at ſo lowe an ebbe. True it is that here the holy ghoſt ment too leaue a memoriall of the gracious goodneſſe that God ſhewed vponupon the perſon of Iob: howbeit, that was not for his inſtruction, but for ours. Then is it not without cauſe that Saint Iames hath ſet vsus downe 10this ſelfeſame mirrour, ſaying: my freends, true it is that it is a hard and troubleſome thing to kepepacience when men are tormented: it is agaynſt their nature. Howbeit, in the ende God turneth all things in ſuch wiſe too their welfare, as they perceyue it was much better for them to hauehave beene ſo afflicted, than to hauehave beene to much and to tenderly borne withall and cockered. To be ſhort, whē ſoeuer we are troubled with aduerſitie, I meane not onelyonly of b…y, but alſo when we hauehave ſuch hartbytings as ſet vsus in a chafe, and tempt vsus to diſpayre, or to carpe againſt 20God: let vsus bethink vsus of the things which we hauehave read of Iob and of his pacience. For if wee compare his aduerſities with all the aduerſities that we be able to beare: wee ſhall certenly finde that in him God ment to ſet out a mirrour that paſſed all the temptations and troubles that dayly befall the Godly. See how Iob was on the one ſide ſpoyled of all his ſubſtance: hee had beene rich, and as a Prince in his Countrey: he is vtterly bereft of all things, and hath neither houſe nor any thing elſe left him: beſides this, yee ſee he was alſo bereft of his children: hys 30wife ſpyted him and was agaynſt him: As for his bodie, behold, it was as a rotten carion, ſuch a one as men would bee loth to looke vponupon, according as wee hauehave ſeene him complaine that his skinne cleaued too his bones, yea and how it hath beene ſayd that he ſcraped of the rottenneſſe of his fleſhe [with a potſherd.] This was a terrible ſight, but yet were not the things that Iob ſuffered bothe in his goodes, and in his children, and in his wife, and in hys bodie, the cheefe things that he indured. All thoſe were nothing in compariſon of the anguiſhe that hee abode, 40when hee ſawe that God was agaynſt him: and that alſo is the thing whereat hee was greeued when hee made his complaintes ſaying: VVhat nowe? VVhy doth not God take me away? VVhy am I not raced out of the worlde? Muſt I ſinger heere after this ſort? And ſeeing I am but a poore frayle creature, why doth God preſſe me ſo greeuouſly? Iob then was in great trouble, when he ſaw that God was his aduerſarie partie, and that he on his ſide wiſt not why. Now ſeeing it is ſo: it muſt not greeue vsus if wee bee meanly afflicted, and that God chaſtice vsus according 50to our infirmitie, euerie man in his owne behalfe: wee muſt not thinke it ſtraunge: but let vsus reſort to this ſtorie which is written for our learning, and therevpon hauehave an eye to the ende. For if wee looke no further, but too the extremitie wherein Iob was during the time that God perſecuted him: alas wee ſhall bee vtterly diſmayde, and there is none of vsus all but hee ſhall vtterly quayle, ſaying: VVhat booteth it a man to ſerue God, ſeeing that ſuche as hauehave walked in his feare, are moſt vnfortunate? But when we looke vponupon the ende: that is the thing wherein 60we hauehave wherewith to comfort our ſelues: namely, firſt of all (as I hauehave ſayde) bycauſe the afflictions of Gods children laſt but a while: and ſecondly they ſerue them for [ſalues &] medicines: and [moreouer] the end of thē is alwayes happie: inſomuch that they hauehave euer cauſe to glorifie God, not onelyonly when hee deliuereth them, but alſo bycauſe hee mortifyeth all their wicked luſtes: and alſo therein they hauehave a better confirmation of the doctrine, in that whereas our Lorde Ieſus Chriſt is the liuely Image of all the faythfull children of God, they bee made conformable too him, as Saint Paule declareth in the eight to the Romaynes, that in all our aduerſities wee be ſhaped like to the Image of our Lord Ieſus Chriſt, who is the eldeſt ſonne in the houſe of God. And truely if we looke but onelyonly vponupon the croſſe of Ieſus Chriſt, it is curſed by Gods owne mouth: we ſhall ſee nothing there but ſhame and terrour: and to be ſhort, it will ſeeme that the verie gulfe of hell is open to ſwallow vp Ieſus Chriſt. But whē we ioyne his reſurrection to his death, behold wherwith to comfort vsus, beholde wherewith to aſſwage all our ſorrowes, to the ende we be not ouerſorowfull whenſoeuer it ſhall pleaſe God to afflict vsus. And this was purpoſely fulfilled in our Lord Ieſus Chriſt, to the intent we ſhould knowe that this was not written for any one perſon onelyonly: but too the intent that all of vsus ſhould vnderſtand, that the ſonne of God will make vsus partakers of his lyfe if we die with him, and partakers of his glorie, if wee beare all the ſhames and aduerſities which it ſhall pleaſe God to lay vponupon our ſhoulders, according alſo as S. Paule, ſpeakecth of it in another place. VVe ſee then that the cauſe why this is reherced to vsus, is that we ſhould not bee vtterly diſmayde, when wee ſee that God afflicteth vsus, nor conceyue any ſuch ſorow as ſhould ſhet vp our harts and hold vsus priſoners ſo as we might receiue no comfort: but that wee ſhould alwayes hauehave an eye to the end which God hath promiſed to his children, according as he hath ſhewed by effect, as well in Iob, as alſo in Dauid, and others, but cheeflyeſt in our Lorde Ieſus Chriſt, who is the true and cheefe patterne of all the faithfull. True it is that it doth not cōmonly fal out that God doubleth his benefites towardes ſuch as hauehave beene afflicted, ſo as it may be ſeene that they be farre rycher than they were before and that they hauehave children and ofſpring, and all that is to … deſired too the worldwarde. This is not alwayes ſeene: for God handleth vsus not after one egall rate: he kn…weth what is fitte for eueryevery man, and it behoueth vsus to frame our ſelues to receyue our portion in ſuche wiſe as it ſhall pleaſe him to deale it vntounto vsus, as at a houſeholders hande which knoweth well what is meete for his houſehold. But howſoeuer the worlde go, it behoueth vsus to take it for a generall rule, that God will not onelyonly bring our afflictions to an ende, but alſo make them to turne to our welfare, ſo as wee ſhall perceyue that he forgat vsus not, at ſuch time as hee afflicted vsus, but rather …wed himſelfe continually a father towardes vsus, in that he ſuffered vsus not too fall too faſt aſleepe in this worlde. As for the temporall bliſings, well may wee take them alſo as God ſendeth them: howbeit let vsus hauehave an eye to the principall: which is, that if there were nothing elſe but that we bee confirmed in Gods goodneſſe, that wee hauehave …e greater aſſurance of his ayde, and that our fayth is alwayes exerciſed when we bee afflicted: is not that verie much? The man p. 820that ſcarce knew how auaylable Gods fauor is too helpe vsus at our need, doth in affliction ſee that God ſtrengthneth him in ſuch wiſe by his holy ſpirite, that he beareth the affliction meekly: & whē he is deliuered, then knoweth he that god did put to his hand: & thervpon he gathereth that ſeeing god hath aſsiſted him for one brūt, he wil neuer faile him after. If we had none other thing but that on the one ſide we ſee the helpe that God giueth vsus: and ſecondly that he worketh in vsus by his holy ſpirit, to the intent we ſhould not quaile: and finally ſheweth vsus by experience 10that he is redy to help vsus at al times: I ſay if we had no more but that: were it not an in eſtimable profite? But there is yet more: which is, that God maketh vsus to perceiue our infirmities which wee knew not before: & therby we be the more prouoked to cal vpō him, as though he had wherted vsus therevnto. And on the otherſide, whereas we had taken the corrections to come by haphazarde, we be taught to receiue them as at his hand, & too make our profit of thē. And again, whē we be ſo ſtriken down we bee the better diſpozed to ſeke for the heauenly life: for ſuche 20as royſt it out to the worldward, do turne away frō God. Contrariwiſe, when we bee ouermaiſtred, and God hath caſt vsus downe to the ground, and we be brought ſo lowe & feeble as we wote not where to become: it is to the end to make vsus to cleaue vntounto him, and to taſte better of the ſpirituall welfare that is prepared for vsus. Then if wee had none other things than theſe, ought we not to know that the things which are written of Iob are performed in vsus, and that we hauehave a true example of them? Therfore let vsus ſuffer God to handle vsus, and to deale his benefites to vsus as 30he himſelfe ſhall ſee good. But howſoeuer we fare, let vsus aſſure our ſelues that the end ſhall alwaies be happie. And …y if there were none other thing but this, that afflicti…rue to bring vsus to the glorie of our lord Ieſus chriſt, …t when we be once taken out of this world, we ſhal … companie with the ſonne of God and his Angels: …t we not to honor thē? And although they be ſharpe …ard too our fleſh: yet notwithſtanding hauehave we not …of to reioyce continually, and to yeeld thankes vntounto God, ſpecially when hee deliuereth vsus out of our preſent 40mi…eries? Howbeit, foraſmuch as all could not be diſcharg…t length, and it is ynough to hauehave a ſhort ſumme of …ings that are ſayd here. I forbeare to ſpeake now of … of Iobs daughters: for in effect the ſcripture mēt to betokē, that God made him to proſper in ſuche wiſe to the worldward, as we may ſee with our eyes that he fauored him, yea euen beyond the commō rate. And let vsus not thinke it …aunge, that God woulde in thoſe dayes vtter his louelove towardes the faithfull, by earthly and tranſitorie proſperitie. For the heauenly life was not then ſo perfectly 50diſcouered, as …is nowadayes by the Goſpell. Ieſus Chriſt was not yet manifeſted, who came downe hither to lift vsus vp, and clothed himſelfe with our fleſh, too ſhew that God dwelleth in vsus, and hath ioyned vsus 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, 60and 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 vntounto vsus, vntounto whom our Lord Ieſus Chriſt hath opened the gate of Paradiſe by his comming to make vsus mount vp a loft with him. Then if God make not vsus 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 hauehave afarre better recompence which ought to comfort vsus. For example, let vsus 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 hauehave 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 hauehave: but yet had they no ſuch opening as wee hauehave 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 vntounto vsus, and hath ſhewed vsus 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 hauehave the ſubſtance: the ſhadowes and figures are paſt: wee hauehave the bodie of them in our Lorde Ieſus Chriſt: therfore wee muſt be contented with whatſoeuer God giueth vsus, and referre our ſelues wholy to his guiding. And furthermore let vsus vnderſtand, that wee muſt bee contented with the life that we hauehave liued, whenſoeuer it ſhall pleaſe God to take vsus 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 hauehave ſpoken of. But howſoeuer they fared, neither Iob nor Abraham, nor ſuch other like would euer hauehave 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 giuegive them the longer experience of his goodneſſe: which thing is not nowe ſo requiſite for vsus, whiche hauehave a more large declaration of Gods fatherly louelove towards vsus. Therfore it behoueth vsus 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 hauehave 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 hauehave told you alredie that we muſt not loke to liue long p. 821to take knowledge of gods fatherly louelove therby: for if you liued but three dayes in this world, it were inough to giuegive vsus a taſt of Gods goodneſſe & merciemercy, 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 vsus knowledge of the truth of his Goſpell, let vsus alwayes be readie too die, aſſuring our ſelues that hee hath adopted vsus for his children, and that he will ſhew himſelfe our father both in life and 10death. Ye ſee then that we muſt alwayes be ſatisfied with life, ſeeing that God hath giuē vsus ſo good a pledge of his louelove in our Lorde Ieſus Chriſt, and we muſt not deſire too hauehave our life prolonged here, to the end to hauehave a larger confirmation thereof. VVherfore let vsus continually pray him, that hauing guided vsus cōtinually with his holy ſpirit, he will draw vsus [hence] too himſelfe: and that wee may come thither full ſatisfied, bycauſe he hath nouriſhed and mainteyned vsus, and ſhewed vsus that our true life and euerlaſting happineſſe is prepared for vsus aboue.

Now let vsus fal down before the face of our good God, with acknowledgement of our ſinnes, praying him too vouchſafe to touch vsus 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 vsus too diſcharge our ſelues of the hundreth part of our dutie, it may pleaſe him too ayde vsus with his holy ſpirite, and too beare with our infirmities and imperfections, vntill hee hauehave quite & cleane rid vsus of them. And ſo let vsus al ſay, Almightie God heauenly father, &c.

All prayſe, honor and thankes be vntounto God.

¶ The prayer which maſter Iohn Caluin made ordinarily before the beginning of his Sermons.

LEt vsus call vponupon 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 vsus: and foraſmuch as vve be too too vnvvorthie to appeare before his maieſtie, it may pleaſe him too looke vppon vsus 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 vsus, and vouchſafe too enlighten vsus by his ſpirit, in the vnderſtanding of his vvoo…, and graunt vsus 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 louelove and obedience vvhichwhich faithfull ſeruants ovve to their maiſters, and children … their fathers, ſeing it hath pleaſed him to cal vsus too the number of his ſeruants and children. And … vsus pray vntounto him as our good mayſter hath taught vsus to pray, ſaying. Our father.