Sermons on Job, Sermons · Chapter 22 · Sermon 88
The .lxxxvij. Sermon, which is the fifth vponupon the .xxij. Chapter.
This Sermon is ſtill vponupon the .xxij. verſe: and afterward vponupon the text which is hereunto annexed.
23 If thou returne to the Almightie thou ſhalt be buy It vp, and dryue avvay iniquitie far from thy Tent.
24 Thou ſhalt lay golde vponupon the duſt, and as the pebble ſtone of the riuer, the golde of Ophir.
25 The almightie ſhall driue away thine enimies, and thou ſhalt hauehave a ſtrong fortreſſe.
26 Thou ſhalt take pleaſure of the almightie, and lift thy handes to God.
27 Thou ſhalt make thy prayers vntounto him, and hee ſhall heare thee, and thou ſhalt pay him thy vovves.
28 Thou ſhalt determine a thing, and it ſhall be eſtabliſhed vntounto thee, and his light ſhall ſhine vpō thy vvayes.
29 If the vvicked bee throvvne dovvne, I am lifted vp: and God ſhall ſaue thoſe that looke lovvly.
30 The innocent ſhall deliuer the Countrie: and it ſhall bee preſerued by the pureneſſe of thy handes.
ACcording to that which I hauehave already declared, wee muſt take this as an exhortation that is made vntounto vsus all, too ſhew vsus what true repentance is. Surely Eliphas hath miſapplied this too the perſon of Iob: but yet the holy Ghoſte meant to deliuer vsus a generall doctrine and ſuch a one as might be greatly to the profite of vsus all. Heere before we hauehave ſeene what it is too bee acquaynted with God, after that a man hath gone aſtray from him. For when men giuegive ouer themſelues too euill, they quite forget God & turne their backe to him, and become as wilde men. But like as they that runne aſtray after that ſorte, doo alienate themſelues from God: ſo muſt wee acquaynt our ſelues with him, ſuffering him to gouerne vsus, and ſhewing our ſelues eaſie too bee guyded by him, ſo wee may become like lammes, and not play the wilde beaſtes, when hee giueth vsus any ſigne too come vntoo him. After that Eliphas hath ſpoken thus: hee addeth, That hee whiche▪ hathe gone aſtray ought too take the lawe at the mouth of God, and place his woordes in his hearte. This is a very notable poinct: for the rule of good life, is that we ſhould heare God ſpeake vntounto vsus, and knowe that the way whiche hee ſheweth vsus, is that whiche we ought too holde. Seeing then that men go aſtray from the way of ſaluation ſo ſoone as they ſwarue from the lawe of God: Therefore it is ſayde expreſſely in this place, that wee muſte receyue the lawe at his mouth. Howebeeit for aſmuche as our allowing of that whiche is ſpoken vntounto vsus, is not all that wee hauehave to do: Eliphas addeth that wee muſt ſettle it in our heartes. For although a man yeelde himſelfe to the obedience of God concerning the outwarde appearance: that is not the chiefe poinct: wee knowe it ſhall not greatly aduauntage vsus too abſtayne from doyng euill onelyonly as touching our eyes, handes and feete: but the harte muſte go before and guyde all the reſte. VVill wee then profite well in the ſchoole of God? his worde muſt take deepe roote in our heartes, according as it is ſayde, that hee regardeth truth, and contrariwiſe abhorreth all hypocriſie. Nowe wee ſee in what wiſe wee muſte turne too God when wee hauehave bene as it were banniſhed from him: that is too ſay, wee muſt become his ſcholers, and he our mayſter. And thereby wee may gather, that all they whiche walke not according to the pure worde of God, are gone aſtray, although men allow well of them▪ as wee ſee oftentimes, how men thinke there is nothing but all holineſſe in thoſe whiche followe their owne fooliſh deuotions. And it hath beene an ordinarie abuſe euen frō the beginning of the worlde, (which raigneth yet at this day too muche) that men will needes be gouerned at their own pleaſure, and yet thinke that their doings ought to be well allowed of before god. Contrariwiſe what is auouched heere? It is ſayde that all they whiche walke not according to the woorde of God▪ are gone aſtray. No doubt but they will perſwade themſelues that their life is good and holy, and it may bee that men will clappe their handes in token that they like well of them: but there is but one onelyonly competent iudge that can giuegive ſentence in this cafe with authoritie, whiche is God: and wee heare what hee pronounceth of it. Therefore wee muſt no more replie to iuſtifie our fooliſhe deuotion, nor ſay wee thinke that ſuche a thing is good. All our owne fancies muſt bee layde downe, and wee muſte harken what God ſayeth, and ſuffer him to hauehave the maſterſhip ouer vsus to ſhewe vsus the way that hee will hauehave vsus to followe. This is it that wee muſte firſt learne. True it is that this doctrine is oftentimes tolde vsus: but yet is it not without cauſe that the holy ghoſt ſpeaketh of it ſo much: for wee ſee howe men are wedded to their owne will, we will alwayes be wiſe in our owne conceytes, and wee can not finde in our hearts to giuegive God ſuch honour, as that he ſhould hauehave all the maſterſhip ouer vsus, and wee ſhould be his ſubiects. And thus (as the Prouerbe ſayeth) we… do more than is commaunded vsus, too become the Diuels ſeruants. Let vsus examine all the things that are termed by the name of Gods ſeruice in the Papiſtrie. VVhat ſhall a man finde there but meere inuentions of menne▪ there is not one ſyllable in the holy Scripture to warrant that the things wherein the Papiſts trauayle ſo much, are acceptable vntoo God, but cleane contrarie: and yet wee ſee howe they are wedded to them. And wherefore? By reaſon of the ſayd diueliſh pryde, that men can not abyde to bee ſubiect too God, and too receyue the lawe at his mouthe. It is true that at the firſte they will ſay it is good reaſon that God ſhoulde hauehave the dominion ouer vsus: but yet wee ſee what rebellion they vſe. VVherefore is all our ſtriuing now adayes, but bycauſe we require that nothing ſhould bee added or diminiſhed from the pure law which was deliuered vsus frō heauē. If the Papiſts could be cōtented to be gouerned by the pure doctrine of God, we ſhould ſoone agree togither, there ſhould be no more diſputation: but they wil hauehave their own lawes & ſtatutes to be obſerued, & in the meane ſeaſon none accompt to bee made of that whiche god ordeyneth. This is the matter whereaboutes we ſtriue. Now although we know that all is but abuſe and ſuperſtition, when men walke after their owne will: yet notwithſtanding, men can not bee ſtayed, but they will go on ſtill beyond all meaſure. And we ſee how hard a thing it is to ſtay mē with this bridle, of bowing their neckes downe in all caces too receyue the yoake that God will lay vponupon them▪ Yea and when we hauehave caſt off the tirannie of the Pope, we cannot quietly yeeld our ſelues obedient vntounto God without gainſaying▪ but if any thing ſeeme to bee hard and troubleſome, wee kicke agaynſt it. And what is it that maketh vsus ſo bolde, but bycauſe there is ſuche a wilfull loftineſſe and preſumption in the mindes of men, as they cannot content themſelues with the ſimple lawe of God? we ſee then how needfull it is for vsus to be oftentimes put in remembrance of this point, to wete, that we muſt hearkē what God ſpeaketh vntounto vsus. And hereby we be put in mind, that wee be like wretched beaſts, that there is neither wiſedom nor diſcretion in vsus, & that we can neuer knowe the right way, till God reache out his hand vntounto vsus, and ſhew vsus which way we ſhould walke. Thus muche for one poynt. Furthermore it is alſo declared vntounto vsus, that we ſhall ſtill bee caried away with our euil affections, till wee hauehave learned, and inured our ſelues too obey God without any gainſaying or replie. For ſo long as wee reſerue any libertie to our ſelues, it cannot bee choſen but wee muſte ſtriue and ſwel and rankle againſt the doctrine of God, if it preſſe vsus too muche, that is to witte, beyond our capacitie. VVhat muſt we do then? let vsus lay from vsus all ſtriuing, and all the fayre reaſons that we can inuent for the defence of our fancies and wicked luſtes: and let vsus become as meeke as lambes, and ſuffer God to handle vsus as he liſt, ſo ſone as he ſhal giuegive vsus a token too come vntoo him. Finally it is ſhewed vsus, that we muſt not be like ſhaking reedes to ſuffer our ſelues to be led this way & that way: according as the Papiſts will in deede confeſſe that we muſt follow that whiche God cōmaundeth: but they mixte therewithall their owne fooliſhe toyes, yea and (a worſe thing than that,) they ſo eſteeme of mens inuentions, as the holy Scripture is deſpiſed thereby: and they make ſuch a cōfuſed mixture of al things, as a man cānot tell who ſhould preuayle, God or mē. But here (as I hauehave touched) the holy Ghoſt maketh a diſtinction betweene God and his creatures, ſignifiyng that wee ſhall neuer be well gouerned, nor hauehave any right reformation in our liues, vnleſſe God aboue reigne ouer vsus, and become our teacher & maſter, and that we know that the whole perfectiō of our life cōſiſteth in this ſimple obeying of him: Thus much cōcerning this ſaying, we muſt alſo beare wel in remēbrance that which Eliphas addeth: cōcerning the ſettling of gods lawe in our hearts, for (as I hauehave already touched) it is no ſeruice of God to make but fayr ſhews. Men may well iuſtifie vsus, whē they ſee nothing in vsus that they can reproue. And why ſo? bicauſe they cānot behold the ſecrete affectiōs: for it is peculiar vntounto God to ſearch mens harts. But although men deeme vsus to be as Angels: yet if our hart bee not right and pure, and ſettled in that vprightneſſe and ſoundneſſe whereof the Scripture ſpeaketh ſo much: all the reſt ſhall vaniſh away like ſmoake. And ſo if we will leade a holy life, wee muſte not begin at the feete, nor yet at the hāds, to ſay I will refrayne my ſelf from doing euill, in ſuch ſort as I will not be found blame worthy: but eueryevery of vsus muſt enter into himſelf, & know that all our euill appetites are rebellious againſt God, and that he cānot raigne ouer vsus, vntil ſuche time as the ſame be quite put away. Then let vsus ſee to it, that we purge our hearts, to the end that we may walke ſoūdly before God: & if we intēd to bring forth good fruits al our life lōg: let vsus looke to it, that there be firſt a good roote. And this is it that is ment whē it is ſayd: if you liue by the ſpirit, walke alſo according to the ſpirite. Here is ſet downe life, & afterward workes. VVe muſt firſt liue by the ſpirit of God, that is to ſay, the ſpirite of God muſt dwell in vsus, to beate downe all that is contrarie to the worde of God and his rightuouſneſſe. And afterward the ſame muſt appeare in our whole conuerſatiō & life, that men may know what trees we be by bringing forth ſuch fruit. For this cauſe alſo it is ſayd, that the worde of God hath the propertie of a ſharpe two edged ſword, to examine & trie euen to the maree, ſo as there may be nother thoughts, nor affections in men, but the ſame ſhould bee wholly diſcouered. And alſo in an other place it is ſayd, That they which profite in the woorde of God, ought to be reproued in themſelues, that is to ſay, they muſt appeare as it were before God, & preſent themſelues before his heauenly ſeate, and there diſcouer their offences which before were hidde: for this cauſe hauehave I ſpecially declared, that to profite well in the ſchoole of God, wee muſt take his woorde in our hearts. Now it followeth by and by: if thou returne vntounto the Almighty thou ſhalt be buylt, and ſhalt driue away iniquitie far from thy Tent. And afterward, Thou ſhalt lay golde vponupon the duſt: and thou ſhalt hauehave ſuch ſtore of the gold of Ophir, as there be pebble ſtones in a riuer. Here Eliphas (the better to ſtirre vp Iob) ſheweth him what profit ſhal come vntounto him, when he ſhall be ſo conuerted vntounto God. Now wee muſt alwaies leaue the perſon of Iob, bicauſe theſe things are euill applied vntoo him: But yet the doctrine ceaſeth not to be good for vsus, and meete for our ſaluation: accordingly as we ſee that God vſeth the like ſtile whē he exhorteth vsus to repētance, that is to wit, he doth not ſimply commaunde vsus, that which we ſhould do, but he addeth a promiſſe, to the intent to incourage vsus the better vntounto it. And in deede if we ſhould heare but onelyonly our dutie, & not be certified of Gods good will toward vsus, it would be a meane too ſtay vsus and hinder vsus, ſo as wee ſhould hauehave no zeale nor affectiō to draw neere vntounto God. VVhen … man is in doubte, and knoweth not whether he ſhall doo himſelfe good or no by cōming vntounto God, hee becōmeth careleſſe. Therfore that we may be willing to returne into the right way, wee muſt be aſſured that God doth wayte vponupon vsus, and is ready to receyue vsus, yea and doth already reach out his hand vntounto vsus. If we hauehave not this aſſurance in our ſelues: wee can not moue one finger breadth, and much leſſe cā we come vntounto him as wee ought to do: nay rather (which worſe is) men will alwayes aſſay to runne backe, when they doubt of the good will of God: yea & his maieſtie ſhal be fearful vntounto them. If we conceiue in our mindes that God will deale rigorouſly with vsus, and that he is our iudge. VVe muſt needs be ſo afraid of him, as to runne from him as much as is poſsible for vsus. Thus (to be ſhort) we ſee that vnles we hauehave taſted this fatherly goodneſſe of God, and be aſſured that hee is ready to receyue vsus too merciemercy, a man ſhall neuer cauſe vsus too do ſo much as to …ome too repentance. For this cauſe it is ſpecially ſayd in this place, that if Iob returne, God wil bliſſe him eueryevery way: that whereas he hath bene ſpoyled of all his ſubſtance, he ſhal be enriched agayne more than euer he was: he ſhall hauehave plenty of golde and ſiluer: he ſhall hauehave all things at his will: and God will ſo proſper him, that there ſhall be nothing but cauſe of ioy & thankeſgiuing. VVe ſee then briefly what is the minde of Eliphas: namely, that Iob ſhold be ſtirred vp to returne vntounto God by cōceyuing the ſayd good hope that▪ he ſhall not come to him in vaine, nor be diſapointed in ſeeking God, bycauſe he is alwayes ready to forgiue vsus our offences whē we runne vntounto him, and will of his infinite goodneſſe blot out all our ſinnes. True it is that Eliphas doothe alwayes paſſe meaſure in that he thinketh, that god maketh thoſe whom he loueth to proſper all alike in this world. That is to great an ouerſight. For wee ſee how God afflicteth his & proueth their pacience, by making them ſubiect to m… ny miſeries, and yet for al that he ceaſeth not to louelove thē. Therfore mē muſt not deceiue themſelues by imagining that God will ſende them all their hearts deſire when …e is mercyfull vntounto them. But we muſt come againe to that which is ſayde in the law, that is to wit, that like as all aduerſities are ſcourges to puniſh our ſinnes: ſo contrariwiſe when he receyueth vsus vntounto him, if we come with repentance, we ſhall be handled ſo louingly as hee will cauſe vsus to proſper ſo farre forth as ſhall be expedient for our ſaluatiō. Howſoeuer it be, this doctrine is true and very profitable, that when we returne vntounto God, iniquitie ſhall be driuen from vsus, and by that meanes we ſhall proſper. For what is the cauſe that we are thus afflicted, one with pouertie, an other with diſeaſes, & an other with many torments that are layd on him▪ Is it bycauſe God (who is our father) taketh pleaſure in dealing roughly with vsus, no ſurely, it is not therfore: but it is bicauſe wee are not meete to enioy the benefits whiche hee hath prepared for vsus, and is ready to beſtow vponupon vsus. He ſeeth that wee can not abyde that he ſhould deale with vsus according to his naturall inclination, that is to ſay, that he ſhould ſend vsus all that wee would deſire: for if we had wealth, health, and eaſe at will, we would by & by become drunken in our pleaſures, & kick againſt our God, as horſes that are to well fedde and pampered. God then perceyuing that we can not vſe wel the benefits that he beſtoweth vponupon vsus, cutteth them off: not bycauſe he is a niggard, (as we hauehave ſayd) but bicauſe he knoweth what we can beare, & is cōſtrayned to beſtow his benefits vponupon vsus by ſmall portions, to the end we may hunger & thirſt for them, bicauſe we are ſo inclined too ſpend them riotouſly, and alſo that there followeth after them this wicked tayle of ſpiritual drunkenneſſe, that we make no more accompt of him, but become ſo wanton with them, as he cā not any more enjoy vsus. For this cauſe are we afflicted ſo many wayes. Furthermore let vsus conſider the offences that eueryevery one of vsus committeth: and if God ſhould let vsus alone vncorrected, there ſhould not be one man but he would fal aſleepe in his ſinnes, & become ſo hardened in them, that his boldeneſſe would increaſe more and more. God then pe…ceyuing that if he bare too much with vsus, hee ſhould ſuffer vsus to runne into deſtruction: findeth a remedie for this miſchiefe. And therefore wee are ſo muche the more beholding and bounde vntoo him. To be ſhort, we conſtraine God to deale ſo rigorouſly with vsus as he doth? For if wee would giuegive place too his goodnes, it is certain that he would make vsus proſper eueryevery way, & this world ſhould be vntounto vsus an earthlie Paradiſe, where ſhould be nothing but reſt & ioy: wee ſhould hauehave cauſe always to lift vp ourheads before him, according as mentiō is made heere. For this cauſe then is it ſayd, that if we retourne vntounto God, he wil chaunge all our aduerſities & miſeries into welth, & our life ſhal be ſo happy, as wee ſhall hauehave cauſe too reioyce fully, and to giuegive him thanks for that he hath bin ſo good a father vntounto vsus, and for that we hauehave found him too be ſuche a one. This is the brief… ſumme of this place. Now hauehave we a good and profitable leſſon to gather out of it: whiche is to hūble our ſelues ſo oft as we are afflicted, and not to do as wee are wont, that is to were, not to ſnappe againſt God by chafing and fretting at him as if he had done vsus ſome great wrōg. If a mā feele ſome want of things neceſſary for the maynteynāce of his familie, and matters come not too paſſe according to his minde, he is diſpleaſed and murmureth in his heart againſt God: if an other bee ſtricken with ſome diſeaſe, if an other be yet more oppreſſed with pouertie, a man ſhal heare murmuring on eueryevery ſide. Thus then our fleſhe prouoketh vsus alwayes, and pricketh vsus forward too kicke agaynſt God. And wherefore? Bycauſe wee conſider not that his chaſtizing of vsus is of purpoſe too bring vsus too the knowledge of our ſinnes, to the end that wee ſhould ſigh in our ſelues, and be aſhamed of the euils which we hauehave committed and dayly doo committe, and retourne vntoo him deſiring pardon for the ſame. Furthermore wee muſt apply to our vſe that whiche hath bene touched, that is to ſay, that our God ſeing vsus too ſlowe of nature too returne vntounto him when we are gone from him: calleth vsus louingly vntounto him, and putteth vsus in good comfort that we ſhal be receiued of him, and not ſeke him in vaine. VVhat wil we hauehave more? when we hauehave offended our God, we deſerue to be caſt off: yea and although we ſhould aske him forgiueneſſe an hundred thouſande times, yet might hee refuſe vsus, Now thē ſith that contrariwiſe he cōmeth to vsus, aſſuring vsus that he requireth nothing elſe but to be at one with vsus, and that if we wil ſeke attonemēt with him, he is already wholly diſpoſed thervnto: muſt it not needes followe that we are verie hardharted and ſtifnecked, if wee come not vntounto him, and yeeld not our ſelues wholly too him with hart & mind. Furthermore let vsus note wel that the only remedy for vsus to retourne vntounto God, is to call to our remembrance the promiſes that he maketh vsus: for otherwiſe we ſhould always flee from him (as I hauehave ſayd) and although we made a ſhewe as though wee were diſpleaſed with our ſinnes, or had ſome hartebiting or remorſe of conſcience for our wicked life: yet could we neuer hauehave any minde to change our life, nor zeale to giuegive our ſelues vntounto god, vnleſſe we know that he wil be mercifull vntoo vsus. And this is a thing very profitable for vsus▪ neuertheleſſe it is very ill practiſed at this day. As for exā ple, amongſt the Papiſts there is talking of repentāce, but they knowe not what it is: for the diuell hathe ſo bewitched them, that their repentāce is nothing elſe but to faſt certain dayes, to mumble vp certain pater noſters, and too play the hypocrites. The very true repētance is, that a mā forſake him ſelf, and put off his old skin, and bee all wholly renued not only to outwarde apperance, but in the inwarde affections. But this is vtterly vnknowne amongſt the Papiſts. Howbeeit let vsus graunt that they know what repentance is, and how they muſt retourne vntoo God: yet want they the principall poynt, for that they doo not aſſure the wretched ſinners that God wil be merciful vntounto them, nother know they what is grace & merciemercy. They talke much of dooing penance: but how? At all aduentures, ſeing they knowe not whether it bee but loſte time, or whether they ſhall winne any thing by indeuering to retourne vntoo God. And what ſhall come of it? euen that which we hauehave ſhewed, and that which the Scripture declareth vntoo vsus ſufficiently: namely that men may well tourne their cote, but they ſhall neuer drawe neere vntounto God with their good will, and with a pure and ſound affectiō, vnleſſe they be perſwaded of his fatherly louelove towards them: according as it is ſayd in the Pſalme, Lorde thou ſhalt neuer bee feared, neyther will they euer obey thee, til they know thy goodneſſe. VVe ſee thē how profitable this preſent leſſon is for vsus. And the better to expreſſe the ſame, heſayth expreſſely, that man ſhal reioyce in God: and afterward, that he ſhall call vponupon him, that hee ſhall be heard, and that he ſhall pay him his vowes. This ſaying ought to be wel weighed, where it is ſaid: that they which retourne into the right way, ſhall reioyce in God: for it putteth a difference betwene the felicitie which the children of this world and the vnfaithfull do imagin, & the felicitie which God giueth vsus as vntounto his children. If the vnfaithful hauehave ſuch aboundance of welth as they bee at reſt, and God giuegive them health therwithall: they thinke them ſelues happie therfore. And why? For their mindes aſcende no higher. Carnal and earthly men beholde only the things that are preſent. Thus are we caught in Satans nettes: for if things come to paſſe according to our mind as cōcerning the worlde: it is ynough to vsus, wee deſire no more, and our life is happie, as we think. Yea but where is the felicitie which we ſurmiſe? Beholde, cōtrariwiſe God affirmeth that we are then happy when we know that he is become mercifull vntoo vsus, and receiue our welth as of him and at his hande, and giuegive him thankes for the ſame, acknowledging them to be recordes of his goodneſſe & louelove toward vsus. So then when the worldlings reioyce & glorie in earthly goods they looke no farther. It is all one with them as if they were with God, ſo they hauehave al their harts deſire heere. Contrariwiſe, although the faythfull had all things heere, that were poſsible to bee imagined: Yet would they not ſtay thervpō. VVherfore? They hauehave reſpect vntounto the principall: that is to witte, whither God louelove them, and be become their father. And indeede the goods of this worlde hauehave no taſt nor ſauour with them, if they bee not ſeaſoned with this goodnes of God. And vndoubtedly the true ſauce (as men terme it) to make vsus feele a good taſte in the benefites that God ſendeth vsus, is for vsus to acknowledge his goodnes and louelove in them, and to take them for as many recordes of our ſaluatiō. VVhō the vnfaythfull hauehave their tables wel furniſhed, they eate and drink & play the gluttons, and take no farther care: and all their pleaſure is in cramming of themſelues. And whē they hauehave ſo ſpēt the time, they muſt eyther returne to feaſting againe, or elſe go ſleepe. To bee ſhorte, worldlings can not be merrie, but when they forget God. And to conclude at one worde, they cannot bee merry but in playing the brute beaſtes: for they muſt be as it were caſt into a ſleepe, ſo as they may hauehave no regard of God whē they intend to refreſh and eaſe themſelues. Cōtrariwiſe, although the faithfull man hauehave meate and drinke: yet hath he no further delight therein, than to acknowledge therby that God is his foſterfather? ſaying, ſeing that hee hath care of this fraile & weake body, it foloweth that he wil much rather hauehave care of my ſoule, as which is much deerer vntounto him. For if in this world, where wee bee as it were ſtrangers, he vouchſafe to reache out his hand vntounto vsus: what will he do for vsus when we be gathered vntounto him in his kingdom? if a faithful man hauehave not this conſideration with him: he is in ſuch care and anguiſh of minde, as he can nother eate nor drink. Happy is the mā (ſayeth Salomon) that hath a cheerful hart, & poureth it out as before God. But is it poſsible for a man to reioyce, & to be merrie in God, ſo as he can wholly repoſe him ſelf vponupon him, if he be not able to conclude that God loueth him? No ſurely can he not. For the reioycing of the wordlings is rather a brutiſh beaſtlynes, than a true ioy. And in deed we fee the ſame by euident experience. For whē the moſt part of them, eate or drinke. how go they to it? euen like brute beaſts. If a hog be in his ſty, whē his ſwil is brought him, hee filleth his belly ſo long as his meat laſteth: as muche doeth an oxe, or an aſſe: and euen ſo do the moſt part of the world now adayes: for they deuour the benefits of God, without prayer, without thanks giuing, or without any acknowledging of him. The faithfull cōtrariwiſe thinke on God, knowing well that their meates ſhould turne to their condemnatiō, if they were not ſure that they hauehave them of the meere fauour of God. For otherwiſe the inioying of their goods ſhould be but a robbing of God, if they did not by prayer & ſupplication acknowledge them to come frō him. Truth it is that theceremony is not ynough: for there are many at this day that pray & giuegive thankes to God with their mouth, when as their heart in the meane ſeaſon is not one whit touched therwith. But I ſpeake now of thē that looke rightly vntounto God. For in beholding the meates, they acknowledge in thēſelues, ſaying: It is God that maketh vsus partakers of thoſe his benefits. VponUpon what cōdicion? if we be his children: well, then wee inioy part of our enheritance, and it is as an earneſt peny that hee giueth vsus, to aſſure vsus that he hath created all things for our ſakes. But if we be not his children: then muſt it be imputed vntounto vsus for theft, yea for high treaſon. Now when the faithful enter into ſuch tēptation, thervpō they muſt needs be ſtricken with great ſadneſſe and anguiſh of mind, ſo as they cannot ſwalow downe one crūme of bread with mirth & contentation. This is it that wee hauehave to note vponupon this place, where it is ſayd, that the mā which is truely conuerted, ſhal reioyce in his God: according alſo as it is ſayde in the lawe, thou ſhalt eate & drink as in the preſence of thy God, and ſhale be merry before him. There alſo our god doth very well ſeperate his children and his faythful ones from the vnfaithfull, ſhewing that although the wicked hauehave meate & drink abundantly, yet ceaſe they not to be accurſed, & all their deynties and pleaſures ſhall bee turned too their confuſiō. Let vsus not then be tempted to become like vntounto them: but if we will leade a happy life, & rightly inioy the benefits that God beſtoweth here vponupon vsus: wee muſt hauehave him before our eyes, and do him homage for all: & know that he ſheweth him ſelf to be our foſterfather, and cauſeth vsus to feele his goodnes, to the end that we might be drawen vp higher, & be alwayes more and more aſſured of this fatherlie louelove that hee beareth vsus, and too bee ſhort, that the corruptible benefites whiche he beſtoweth vponupon vsus in this world, might be as it were helps to lifte vsus vp into heauen, there to lay holde vponupon the eternall life. whereunto this oure good God hath called vsus. Farthermore, the meanes howe to reioyce aright in God, is alſo immediatly expreſſed: namely, by calling vponupon him, and by paying our vowes vntounto him when hee hath hearde vsus. This is a good and profitable declaration of this ioye: for inaſmuch as there is nothing elſe but the curſe of God in all the benefites that we receyue at his hande, vnleſſe we taſte of his goodneſſe in them, ſo as wee may reioyce and wholly repoſe & content our ſelues in him: it ſtandeth vsus in hand to conſider well howe we may atteyne vntounto it, & what is the true meanes. It is here expreſſed that we muſt firſt call vponupon him: and afterwarde paye him our vowes, when hee hath hearde vsus. There are two things here perteyning to our dutie: and the thirde is the promiſe that God maketh vsus, that we ſhal not call vponupon him in vaine, nor our prayers be voyde or vnprofitable. The end therfore whereat we muſt beginne, is to pray vntoo God, yea euen before wee reache out our handes one way or other to eate or to drinke: For if we do not begin at this ende, that's is to ſay, at the calling vponupon our God, certaynly all order is peruerted. So then let vsus learne that the cheefe exerciſe and ſtudie whiche the faythfull ought to hauehave in this worlde, is to runne vntounto their God, and acknowledging him to bee the fountaine of all goodneſſe, to ſeeke it in him: proteſting that they looke not for ſo much as one drop of welfare eyther to bodie or to ſoules, other than is giuen them by his free merciemercy and goodneſſe. VVhen we hauehave learned well this leſſon, wee ſhall be more inflamed to pray vntounto God than otherwayes we are. And we ſee howe neceſsitie vrgeth vsus in ſuch ſorte as we are in a maner at our wittes endes. EueryEvery man can confeſſe that the pouerties and afflictions wherewith wee are inuironed are infinite: and yet howe ſlacke and ſlowe are wee to praye vntounto God? whereas there are a hundred thouſande cauſes in one daye that vrge vsus to pray vntounto God: ſcarcely doo we thinke on him three or foure tymes, and yet that is ſo coldly, as nothing can bee more. Therefore wee ſhall hauehave profited greatly if wee hauehave once learned this leſſon and can practiſe it as it behoueth vsus, proteſting that all the benefites which we receyue, are his and in his hande, and that it be longeth vntounto him too giuegive vsus them. And to the ende wee ſhoulde not go vntounto him doubting, as we are wont to do: there is a promiſſe added therevntoo that hee will immediatly heare vsus. And without this promiſe al prayers are nothing elſe but meere hypocriſie. For what is it to pray vntounto God. It is a witneſsing of our fayth? VVell if we doubt and wauer, and ſtand in a mammering and know not whither God will heare vsus or no: it is certaine that wee hauehave no fayth. And ſo wee take the name of God in vayne, foraſmuche as our prayer whiche ought too bee a teſtimonie of our ſaythe, declareth that there is nought elſe but vncertaintie in vsus: nother muſte we thinke that hee will heare vsus when wee go too him in ſuche a ſorte. And in deede it is one of the cheefe articles of our chriſtian beleefe, to aſſure our ſelues by Gods promiſe, that hee is readie too receyue oure prayers at all times and as often as we come vntounto him, beeing perſwaded that he taryeth for vsus, and requireth nothing elſe but that we ſhoulde ſeeke him: for the gate is open vntounto vsus, ſo wee come vntoo him in the name of oure Lorde Ieſus Chriſte. And heereby it is ſeene that all Chriſten be leefe hath bene aboliſhed vnderunder the Pope, and is yet ſtill at this preſent. For they ſpeake muche of theyr praying vntoo God: But what certayntie hauehave they that they ſhall bee hearde? none at all. For contrariwiſe they are not aſhamed to ſay that wee muſte go to him doubtingly. This I ſay is the opinion euen of the greate Doctours, and not onelyonly of the ideotes. They ſay it is a preſum tuouſneſſe if we pray vntounto God with a ſtedfaſt beleefe, that hee will heare vsus, and that we ſhall obteine our requeſts. But ſurely it is a horrible trayterouſneſſe if men wauer and gaze about when they praye vntoo God. Heereof commeth this ſuperſtitiouſneſſe that wee muſte hauehave patrones too make interceſsion for vsus vntoo God, and beſides euerye mans priuate patrone, they muſt alſo hauehave a ſpeciall warrant. For they hauehave neuer doone. VVhen they hauehave patched and peeced toogither, ſo as they knowe not on whiche ſide to turne them, nor wherevnto to hold them: they are as greate clerkes at the ende as they were at the beginning: for they knowe not whither they hauehave gotten any thing by theyr praying vntounto God. Furthermore, they neuer praye vntoo God, but they ſerue him laſte: there the patrones and aduocates muſte hauehave the firſte wordes, and as it were the firſt frutes. Prayer is the cheefe ſeruice that God requireth of vsus: and what a thing is it, when wee conuey it ouer vntoo creatures, and God hath but the refuſe of other mennes leauings? This is the cō mon dealing in the Popedome: and not onelyonly the ideots (as I hauehave ſayde) but the greateſt clerkes are the followers of the diueliſh doctrine that is mainteyned there. And ſo we ſee that all chriſtian beleefe hath bin deſtroyed and aboliſhed there. And therefore ſo muche the more ought we to magnifie the goodneſſe of God, for plucking vsus out of ſo bottomleſſe pittes, & ſo much the better ought wee ſticke to the doctrine that is declared heere: which is, to beleeue ſtedfaſtlye that wee ſhall not ſeeke oure God in vaine if wee call vponupon him in truth, bycauſe foraſmuchas hee telleth vsus that hee will heare vsus, yea and that hee will not tary vntill we open our mouth, but holdeth his hand already ſtretched out to helpe vsus at our neede as he ſpeaketh by his Prophet Eſay. And this is the cauſe why the promiſes are ſo oftentymes repeated in the holye Scriptures, and not withoute reaſon. For what ſoeuer God promiſed men, they cannot bee perſwaded that hee wyll heare them. To bee ſhorte, wee cannot gyue credit vntounto God: but as for oure owne lyes, wee beleeue them too muche. For this cauſe God ratifieth the promiſes which he hath made that hee will heare vsus. But wee muſte note to what ende God is ſo gracious vntounto vsus, and ſo readye to helpe vsus in all our neceſsities: It is too the ende that wee ſhoulde paye him our vowes, that is to ſay, that wee ſhoulde by oure thankeſgiuing proteſte that in all things and for all things wee are bounde vntoo him. For this woorde vowe, importeth a ſolemne recorde that men yeelde by declaring that they hauehave not any thing but of Gods gifte from aboue: and that they cannot require God agayne, nor preſente him with any thing ſaue onelyonly with prayſe and thanks: as it is ſayd in the Pſalme, VVhat ſhall I giuegive vntounto the Lorde for all the benefites that I hauehave receyued of him? I will receyue the cuppe of ſaluation and call vppon his name. VVee ſee then that our God requireth nothing of vsus, but that wee ſhoulde doo him homage for all his benefites; and acknowledge his liberalitie, and ſo muche the more extoll his mercye whiche hee hath vſed towards vsus. Thus then the way for vsus to reioyce in oure God, is that we knowing how muche wee are beholding vntounto him, ſhould giuegive him thankes for all his benefites, & thereby be ſtirred vp to acknowledge him heereafter for our father, and to do him that honour and homage which is due vntounto him, aſſuring oure ſelues that hee will neuer faile vsus, and that ſeeing we hauehave felt him ſo good & mercifull, he will continue the ſame ſtill: And not onelyonly hee will make vsus to knowe in this worlde, that wee hauehave not put our truſte in him in vayne, but trulie and perfitly to inioye his goodneſſe when he ſhall hauehave gathered vsus into the heauenly kingdome which he hath purchaſed vntounto vsus by our Lorde Ieſus Chriſt.
Nowe lette vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him ſo to touche vsus with his holy ſpirite, as our offences paſte may bee aboliſhed by his meere goodneſſe, and alſo too beare with vsus all the dayes of oure lyfe, vntill ſuche time as hauing whollye clothed vsus with his rightuouſneſſe, and transformed vsus intoo his image, hee make his glory ſo too ſhine in vsus, as wee may feele the frute of the inheritance which is nowe promiſed vsus. And ſo lette vsus all ſay, Almightie God heauenly father, thou haſte promiſed too heare oure requeſtes whiche wee make vntounto thee in the name of thy ſonne, &c.