Sermons on Job, Sermons · Chapter 27 · Sermon 98
The .xcviij. Sermon, which is the ſecond vponupon the .xxvij. Chapter.
5 God forbid that I ſhould iuſtifie you: I vvill neuer giuegive ouer mine innocencie till till I die.
6 I vvill keepe my rightuouſneſſe, and not forſake it: and my heart ſhall not vpbrayde mee vvith my dayes.
7 Curſed be he that gainſayeth mee, and vvicked be he that rizeth vp agaynſt mee.
8 For vvhat is the hope of the hypocrite, vvhen he hath heaped vp, and that God plucketh avvay his ſoule?
AFter that Iob had declared his minde concerning that which hee had ſayde, and ſhewed that hee had not blaſphemed God, but onelyonly ment that the afflictions which befell him me not by reaſon of his ſinnes, but for ſome extraordinarie purpoſe of God which was hidden from men: hee proteſteth that hee will ſtande ſtedfaſtly in the ſame minde. And it behoueth vsus to marke well this dealing: which is, not to ſettle our ſelues determinately vponupon any thing, whereof we be not well aſſured aforehand. For that is the poynt wherein the wilfull ſort doo differ from the good and allowable conſtant ſort. If an vndiſcrete perſon and ſuch a one as weyeth not things by good reaſon and aduiſement, conceyue a toy in his head: he can neuer bee remoued from it. But yet ſhall not ſuch a one bee named conſtant therfore: neither deſerueth he to be commended. For there is not a worſe poynt, than to mainteyne things without knowing what they be. It is commonly ſayd, that a fooles bolt is ſoone ſhot. But as for him that not only is haſtie in iudging, but alſo wilfull in mainteyning: he muſt needes be an vnrecouerable foole. Therefore let vsus mark well Iobs proceeding here. For firſt of all he declared his intent, and ſhewed himſelfe not to be imbrewed with any falſe opinion, nor to hauehave any errour in all that he ſayde, but that he had ſpoken the pure truth. After the declaring of that, now hee addeth this proteſtation, that he will neuer be remoued from his purpoſe which he knoweth too be rightfull and iuſt. So then, whenſoeuer wee come too the iudging of any thing, let vsus looke neerely to it and ſift it throughly. And if we hauehave not skill ynough to do it, (as it behoueth vsus always to acknowledge our own rawneſſe and infirmitie:) let vsus pray God too giuegive vsus the ſpirite of skilfulneſſe & diſcretion. But when a thing is wel knowne to vsus, ſo as we be fully reſolued of it: let vsus not wauer any more. For it is a great ſhame that wilfull perſons ſhoulde ſtick ſo faſt to their fond imaginations, as they cannot bee drawne from them: and that we ſhould be ſo ſoone remoued from the truth when we know it. There neede none other witneſſes nor iudges to condemne our raſhneſſe & vnconſtancie: than the very wilfull ſort that hauehave bin ſo wedded to their owne wit. And why? For if they, after they hauehave once allowed a thing, do ſticke ſtoutely to it, and cannot by any meanes be wonne from it: I pray you what is to be done by thoſe to whom God hath giuen the knowledge of his truth? Ought they not at leaſtwiſe to imbrace it, and to ſticke ſtedfaſtly to it, yea and to ſtande fully reſolued vponupon it, how much ſoeuer men labour too draw them from it? Lo here the two poynts that we hauehave to marke in this ſtreyne. The one is that we ſhould not be haſtie to mainteyne the thing that we hauehave no skil of, and whereof we be not well aſſured: but that we ſhoulde firſt looke through it, and be diſcrete to iudge wel and rightly. Is it ſo? that is to ſay, do we know the matter perfectly? Are wee ſure of the truth? Then let vsus take courage too ſticke to it, whatſoeuer come of it, and let vsus not be ſhaken from it. And this declareth to vsus the true nature of fayth. For we beleeue not vponupon a fickle opinion: at leaſtwiſe if we be well grounded in Gods truth. As for ſuch as ſay, I beleeue: and in the meanewhile hauehave no certaintie of Gods truth, but onelye ſome imagination: it is certaine that they bee as it were bewitched by Satan, at leaſtwiſe if they be wedded to it, as men ſay. Behold the Turkes, they be ſufficiently hardened in their errours: but ought that faſtneſſe or rather that ſteelineſſe of theirs to be counted a ſayth? No. And why? For there is no certaintie in it. Then behoueth it vsus to vnderſtand of whom we hold our doctrine, that is to wit, that we holde it of God: and we muſt be fully perſwaded, that it is he which hath called vsus to his ſchole. VVell then, hauehave we the ſayde certaintie? VVee muſt immediatly match it with a purpoſe to perſeuer in it, that we be not as many are, which howe with eueryevery blaſt, and forget what they hauehave learned afore, aſſoone as they heare any newe thing I wote not what: whereby they ſhewe that they neuer did ſo much as once taſt of Gods truth. VVhat is to bee done then? As I hauehave ſayde, the thing that we knowe to be good muſt neuer eſcape vsus, nother muſt wee by any meanes bee turned from it: but wee muſt ſo print it in our heartes, as we may ſtande in it too the ende. Thus ye ſee alreadie what we hauehave to remember in this text. And furthermore whereas Iob ſayeth here, God forbid that euer I ſhoulde instifie you: let vsus marke alſo, that it is no ſmall fault before God, to make countenaunce of conſenting too ſuche as mainteyne an euill cace and go agaynſt the truth. For although a man doo it not with his heart, but bee otherwyſe mynded in himſelfe: yet God is blaſphemed therein, for we knowe how great ſtore hee ſetteth by his truth. So then, if there be any that maynteyne an euill cace, or ſet themſelues agaynſt the truth too deface it, or go about any wicked practize: if wee doo but onelyonly make countenance too cleaue vntounto them, or too their partakers: it is certayne that wee bee guiltie of the ſame wickedneſſe before God. And ſo much the better ought wee to minde this leſſon, foraſmuch as nowe adayes wee ſee that moſt men make no bones too agree with the wicked, or at leaſtwyſe too beare them good countenaunce, although they miſlike of their euill doings. And although they woulde faine that they were amended: yet notwithſtanding, for auoyding of diſpleaſure, and too ſhift off ſuch battelles as are ſeene, they make a countenance to bow and yeelde vntoo them. As oft as they ſee the wicked aflote, and hauehave their full ſcope: they be fayne to vale their bonnets too them. And although they vphold not their euill with ful mouth: yet are they ſo farre off from ſpeaking agaynſt it, as a man woulde thinke they were adherents and conſenters to it. VVee ſee this ſo ordinarie in the worlde nowe adayes, as it is verie rufull. There is no man that ſteppes vp too maynteyne good quarelles: but rather it is a common excuſe too ſay, I will not meddle ouerhaſtily, I ſee I ſhall but bring my ſelfe in the Briers, eueryevery manne will bee in my toppe, I will not make it mine owne cace. No? And are wee not woorthie to bee ſhaken off at Gods hande if wee bee loth to mainteyne his truth? But is it not a wilfull renouncing of God, and a ſeparating of oure ſelues from him of ſette purpoſe, when wee giuegive any token that wee iuſtifie the wicked, and like of their euill cace? And what thinke wee too doo, or where to become? So then it is not without cauſe that Iob ſpeaketh heere with ſuche vehemencie as to ſay, God forbidde, and that he abhorreth the iuſtifying of vnrightuouſneſſe as a thing that is exceeding heynous. And why? For it is as muche as to ouerturne the whole order that God hath ſette. And heere yee ſee alſo why the Prophete Eſay pronounceth ſo terrible a curſe agaynſt ſuch as cal good euill, and euill good: for hee ſayth it is a turning of the light intoo darkneſſe. That then is another poynt which wee hauehave to marke in this ſtreyne. God forbid (ſayeth Iob) that euer I ſhould iuſtifie you. And he confirmeth his matter yet better by adding anon after, that curſed mought his aduerſarie be. True it is, that betweene thoſe twoo verſes there is a thirde: neuertheleſſe it will bee good too matche theſe two ſentences togither, Curſed (ſayeth hee) mought mine aduerſarie bee, and wicked bee hee that ryzeth vp agaynst mee. Firſt hee ſheweth himſelfe to bee full ſure of his hold: for hee ſpiteth all ſuch as ſhall intende to ſtriue againſt him, and defieth them as if he were at warre with them. True it is that a harebraynde perſon will peraduenture vſe the lyke ſtoutneſſe, and aduaunce himſelf agaynſt the whole world without ſhrinking awhitte. But I hauehave tolde you afore, that Iob buylded not without laying of a ſure and ſteadie foundation, but was fully reſolued in Gods truth. So then, whereas he nowe defyeth all ſuch as would fight agaynſt him: he ſheweth that in ſuch caces there is no playing on both handes, nor no beeing of neuters to rowe betwene two ſtreames: but wee muſt bee either on the one ſide or on the other, without fleeting to & fro, and march on in true ſoundneſſe, ſaying: is this Gods cace? Then muſt all of vsus be aduocates in it, and mainteyne it. HaueHave we conceyued any wicked quarell? Is there any token that the matter is againſt the truth? Let vsus labour to thruſt it downe, and let it not be ſuffered. For if we diſſemble, wee cannot denie but we be traytours to God. So then we ſee the zeale that ought to bee in vsus, not onelyonly to confeſſe the truth when we knowe it, and to ſhewe that we hold it for good: but alſo to withſtande all errours, and all falſe and wicked opinions. For it becōmeth vsus to be inflamed with ſuch a ſtoutneſſe, as is ſhewed vsus here in the perſone of Iob. Then let vsus marke well, that when the doctrine of ſaluation and the things that belong to Gods ſeruice and religion do come in queſtion: we muſt not onelyonly admitte that which we know to be good and true, yea euen with a teachable and obedient minde: but alſo wee muſt ſhunne all falſe opinions that are contrarie too the truth, and not lyable vntounto it. I ſay wee muſt reſiſt them fiercely, and declare that all ſuch as gainſay vsus, and agree not with vsus are wicked and curſed, that is to ſay, to bee hilde at our hand as enimies of rightuouſneſſe and truth, bycauſe they refuze too ioyne with vsus in the obeying of our God, and are become rebelles, and reiect the truth. Seeing then that they ſeparate themſelues in that wiſe from God, and ſo breake the true bande of all vnitie: it behoueth vsus to hauehave open warre with them, and in no wiſe to agree with them. For as for them that are deſirous to pleaſure the wicked, and would faine holde in with them, and therefore (as the Prouerbe ſayeth) do holde with the hare, and hunte with the hounde: they ſhewe themſelues to beare two faces in one hood, and to play two partes in the Enterlude without chaunging of their apparell. But God can abyde no ſuch counterfeyting. And therefore let vsus remember well what is ſayde heere: namely that the matter ſtandeth not onelyonly in ſaying, I am contented that ſuche a thing ſhall paſſe and I will not ſtriue agaynſt the truth: but if we will ſhewe our ſelues too like well of Gods truth, wee muſt maynteyne it out of hande, and all ſuch as ſet themſelues againſt vsus, muſt be our enimies, and we muſt deteſt them, aſſuring our ſelues that there is no more agreement betweene truth and vntruth, than betweene fire and water. Marke then what wee hauehave yet to note. Iob addeth further, That his hart ſhall not vpbrayde him with his dayes, or that he will not ſtep aſide, or that hee will not go backe. As touching the Hebrewe worde, it may be taken to offer reproch: and it may alſo bee taken too wexe yong againe: and therevpon it commeth to bee taken to recoyle, or to returne backe. And this ſignification agreeth verie well, when hee ſayeth, My heart ſhall not retyre backe, as though it wexed yong againe. And howe? Of my dayes: that is too ſay, of all the time of my lyfe that I hauehave paſſed. To bee ſhort, Iob ment to betoken, that he would neuer ſwarue: but like as he had continued vntounto that day to ſerue God, yea euen in all ſoundneſſe: ſo he would not thenceforth ſteppe aſide nor runne backe and become another man, but would be alwayes founde the ſame that he had beene knowne to be. And that is according to that which I hauehave declared alreadie: namely that foraſmuch as God hath beene ſo gracious to vsus, as to inlighten vsus in ſuch wiſe as we diſcerne betwene good and euill, and knowe what we ought to followe: it behoueth vsus to take heede that wee bee not fleeting, nor lyke wauering Reedes, but that wee hold our owne ſtedfaſtly. So then let vsus looke well to our ſelues, and whenſoeuer God ſhall hauehave ſet vsus in a good way, let vsus not turne ſayle backe againe, but let vsus go forward ſtill. Yea and looke howe much the more that any man hath gone forewarde, let him knowe that God hath bounde him to be ſo much the more ſtedfaſt, and that it is the more to his ſhame and the heynouſer vnthankefulneſſe in him, if hee turne his backe and forſake his good way. Verely as ſoone as God ſheweth vsus his will, it behoueth vsus to bee taken in louelove with it, and to indeuer too profite more and more, and neuer to ſtep aſide. Therfore euen at the firſt day, wee ought to bee inflamed to follow Gods truth, as ſoone as it is ſhewed vsus. But when God hath bene ſo gracious to a man, as to leade him forth, not for a monethmonth onelyonly, but for a yeare, three, or ten, ſo as hee hath liued a long while in the knowledge of God and of his owne ſaluation: if he afterwarde become a rebell and a renegate, and holde not out to the laſt ſteppe: is it not a farre greater fault, than if a man that hath not yet taken a good and ſufficient deepe roote, ſhoulde turne away and ouerſhoote himſelfe throughe ſome lightneſſe? For if a man hauehave taſted what is good, and anon after do turne away from it: verely he ſhall not be excuſed before God: but yet will men hauehave pitie vponupon him for that he is ſo turned away before hee hauehave receyued full inſtruction. But when a man hath followed the right way a long time, and hath ſeemed to bee of the conſtanter ſort, and yet is withdrawne from it: what excuſe can there be for him? Thus ye ſee what Iob ment to expreſſe in this ſtreyne, by ſhewing, that ſeeing God had giuen him the grace to walke aright, and he had of long time knowne what is good: his heart ſhoulde not now turne backe againe. Then let eueryevery of vsus learne by his example, too conſider well the free fauour that God ſheweth vsus when hee vouchſafeth too draw vsus to the pure fayth of his Goſpell. For it behoueth vsus to thinke, that he hath bound vsus more vntounto him in ſo doing, than if all the ſolemneſt couenants in the worlde were paſſed betwixt vsus. VVherfore let vsus ſettle our ſelues to hold out to the ende when we hauehave begonne well, and let vsus followe the way that God hath ſet vsus in, aſſuring our ſelues that it is he that hath reached out his hand vntounto vsus. And further let euerie of vsus recken well the time, how long it is ago ſince we knew Gods truth. Howe? It is a yeare, three, ten, or twentie ſince God diſcloſed himſelfe vntounto mee: and how hauehave I profited ſince that time? Although I hauehave not gone ſo farre forewarde as were requiſite: yet for as much as my God hath taken me intoo his houſe, and not ſuffered mee to runne quite away, but hath graunted me the grace to holde out hitherto: what a thing were it if I ſhoulde nowe renounce him and giuegive him ouer? were not that an ouerdamnable vnthankefulneſſe? Lo howe eueryevery man ought to call himſelfe to account, that he may confirme himſelfe in the ſtedfaſtneſſe that Iob ſheweth vsus here in his owne perſone. And that is the poynt which wee hauehave to marke. To be ſhort, wee ſee in this ſtreyne, that it is not lawfull for Chriſtians in any wyſe to diſſemble, by making countenance that they beleeue a thing whiche notwithſtanding they condemne in reaſon, and whereof they are aſſured that it is euill. Neither muſt we vſe ſtartingholes. For what colour ſoeuer we pretende, we ſhall alwayes bee condemned in our hypocriſie. And why? For God loueth truth, and ſetteth ſo great ſtore by it, that he will hauehave vsus to ſticke to it, what ſoeuer come of it. For euen in common matters, although a thing ſeeme to import no preiudice, harme nor wrong: yet if a man ſay that hee beleeues it to bee ſo, and in the meane while findeth it cleane contrarie in his heart: he is not to be excuſed. But whenſoeuer the doctrine of our ſaluation, and of the ſeruing and honoring of God (which are the higheſt things that can bee) do come in queſtion: wee muſt not take leaue nor libertie too ſwarue in that behalfe. For euen in worldly matters it behoueth vsus too acknowledge our ſelues faultie, if wee make countenance of conſenting vntounto that which we miſlike. But if we vſe ſuche ſhiftes when Gods truth is impugned by facing it with falſe and wicked things: beſides that we betray God, wee do alſo indeuer (as much as in vsus lyeth,) to robbe him of the thing which he hath ſo knit vntounto himſelfe, as it can not be ſeparated from him, except he renounce himſelfe: that is to ſay, of his truth. And ſo let vsus marke well what is ſhewed vsus heere by the example of Iob: namely, that when our Lorde hath bene ſo gracious to vsus, as to giuegive vsus fayth in our hartes: it behoueth vsus too hauehave our mouth open to make confeſsion of that which wee beleeue and are ſure of, and to preach the ſame in due time and place. And if wee ſee that men ſet themſelues agaynſt the doctrine which wee knowe to bee true: let vsus reſiſt them to the vttermoſt of our power, and maynteyne Gods quarell, except wee intend to bee falſe to him. And although this doctrine deſerue to bee ſet out more at length: yet notwithſtanding, that whiche I hauehave compryſed alreadie in ſmall roume, is ſufficient. Now let eueryevery man be thinke him howe hee may fare the better by it: for all the whole matter conſiſteth in the practizing of it. Let vsus come nowe to that which Iob addeth. VVhat is the hope of the Hypocrite (ſayth he) ſeeing that for all his heaping vp [of goodes] God plucketh away his ſoule? Here Iob proteſteth, that hee is not of opinion, that God puniſheth not mens ſinnes in this worlde or that he is aſleepe and openeth not his eies, but letteth things ſlippe in ſuch wize heere bylowe, as all things vniuerſally are turmoyled. All things (ſayeth hee) muſt come to account in the ende, howbeit that men perceyue not Gods iudgements by eyeſight at the firſt daſh. This is in effect the matter that Iob declareth here. It behoueth vsus alwayes to beare in minde, what we hauehave ſeene afore: which is, that the parties which ſtroue agaynſt Iob, vphilde that men are handled here according to their deſerts, and that God doth euermore ſhew himſelf good, louing, and mercifull towardes ſuche as ſeeke him and louelove him: and contrarywiſe that he forthwith vttereth his rygor and vengeance againſt all ſuch as deſpiſe him, ſpecially which bend themſelues againſt him, and ſtray out of the good way. But we ſee the contrarie: namely that the good are afflicted, and ſeeme to hauehave God their enimie, bicauſe hee dealeth exceeding roughly with them, when in the meane while we ſee the wicked liue in their delights and pleaſures triumphing as though God hilde them nicely in his lap. VVhat meeneth that? It is too the ende that by that meane we ſhould perceyue, that God doth not execute his iuſtice fully here, but reſerueth as well the reward of good men, as the puniſhment of wicked men, vntounto the laſt day, and out of this life. Iob therefore as now declareth, that although he ſayd afore, that God puniſheth not the wicked, but afflicteth the godly and ſeemeth too vſe exceſsiue crueltie againſt ſuch as hauehave not deſerued it, and contrarywiſe to flatter the vngodly: yet notwithſtanding he intendeth not to rob God of his office, that he ſhoulde not alwayes bee iudge of the worlde, and watche too gouerne the ſtate of the earth. And howe is that? There muſt no certaine day be ſet to him, neither muſt hee bee ſummoned to do his dutie by an houre. But it behoueth vsus to tarie his leyſure paciently, and he will make vsus too ſee examples of his Iuſtice one way or other. This is the ſumme that Iob ment to declare here. And although we hauehave ſeene this doctrine heretofore: yet muſt it not irke vsus too hauehave it oftentymes repeated, conſidering that it is one of the chiefe poynts that wee ought to ſticke vntoo: namely that euen in the middes of the troubles of thys worlde, we ought neuertheleſſe to aſſure our ſelues, that God ſuffereth not things to runne too hauocke, nor holdeth with the wicked: although hee ſpare them and forbeare to puniſh them for a time, yet are they in neuer the better taking for that, but are alwayes vnhappie, and there is a ſecret vengeance prepared for them, ſo as it were farre better for them, that God ſhould puniſh them at the firſt puſh, than ſo deferre their puniſhment whiche appeareth not preſently. VVherefore let vsus learne (which is a thing as needefull as may be) to bee throughly perſwaded, that although the godly be afflicted, yet ceaſſe they not to be happie, inaſmuch as they hauehave recourſe to God, and bow downe their neckes to the bearing of the yoke that is laid vponupon them, and are ſure that though God trie their obedientneſſe, yet he ceaſſeth not to louelove them. VVhen wee be once perſwaded of this: wee hauehave profited greatly for the whole time of our life. And in good ſooth, let vsus looke vponupon the infirmitie that is in vsus. For as ſoone as we hauehave any temptation, we be ſo abaſhed and diſmayd, as there is no comforting of vsus. If wee ſee the wicked proſper, and that God beareth with them more than wee woulde hee ſhould: there is nothing with vsus but grating of our teeth, and it ſeemeth to vsus that there is no more hope for vsus, but that we bee vtterly deceyued in calling vponupon God, and in ſeruing him. Againe if our ſtate be not ſuch as our fleſhe woulde wiſh it: our courage quayleth, yea and we fall too fretting and chafing agaynſt God: and finally wee bee ſo combered, as wee cannot aſſure our ſelues, that it is for our behoofe to reſort vntoo God in the middes of all our miſeries, nor aſſwage our ſorrowes in that we knowe that he will alwayes be our ſauiour and father. VVherefore let vsus fight againſt our infirmitie, that we may be fully reſolued thereof. Alſo on the contrary, when we ſee the proſperitie of the wicked, let vsus not faint for it, but let vsus alwayes plucke vp a good hart, aſſuring our ſelues, that God doth but fat them, as an Oxe, or a Hog. For when a man intendeth to kill an oxe, he will fat him: and hee will beſtowe more coſt vponupon him when he prepareth him to bee drawne to the ſlaughterhouſe, than when he purpoſeth to labour him in the plough. The like will he do with a hog. Our Lorde then handleth wicked men in this worlde as Oxen or Swine: he fatteth and pampereth them till they burſt againe. But it is to their deſtruction: and foraſmuch as they abuſe his goodneſſe & pacience, they do but heape vp the ſtore of wrath whereof S. Paule ſpeaketh, by defiling all the benefites which they receyue at Gods hande, during the time that he is ſo bountifull to them. Then ſeeing that this doctrine is ſo profitable vntoo vsus, and that on the other ſide it is very hard to be comprehended: let vsus not thinke ſtraunge of the often repeating of it. For wee hauehave neede to record this leſſon oft, bycauſe wee vnderſtand it not at the firſt ſight. Yea and we hauehave profited very well, if of all our life long we hauehave but begon well to conceyue it: and we forget it againe by and by, though it bee dayly rehearſed vntounto vsus. But nowe let vsus come to Iobs wordes. VVhat is the hope of the Hypocrite when he ſhal hauehave heaped vp, and God ſhall take away his ſoule? By theſe wordes Iob ſignifieth, that wee muſt not incloſe mans happineſſe within his preſent life. Howe then may wee ſay that men are happie or vnhappie? we muſt not hauehave our eyes faſtened vponupon this world (for that is a verie narrow bounds:) but we muſt go to death: for that is the poynt where our Lord ſheweth vsus, that it is to no purpoſe for vsus to hauehave liued heere in eaſe, to hauehave ho orded vp much goodes, too hauehave beene in honour and credite, to hauehave crammed our ſelues with quietneſſe, and (to bee ſhort) to hauehave had all our wiſhes heere. God (I ſay) ſheweth in death that, al this geere was but as a flightfull and vaniſhing ſhadowe. And therefore if we will iudge rightly of mens ſtates, whether they be happie or vnhappie: let vsus not looke onelyonly too their liuing here, or how they be dealt withall for a twentie, thirtie, or fiftie yeares: but let vsus conſider that when men paſſe hence, God calleth them to him, according as it is ſayde in the ninetith Pſalme, that God cauſeth them to make but one turne as though they ranne in a ring, and then come home too me yee ſonnes of menne ſayeth hee. Marke what we hauehave to conceyue in the firſt place, to the end we bee not ouertaken with a falſe opinion, as all they bee whiche thinke no further than vponupon this preſent lyfe. For they are rauiſhed incontinentlie as ſoone as they ſee one that is riche, and they ſay, he hath ſo much goods, he hath ſo much of fayre landes, there is nothing but triumphing with him, hee is well houſed, hee hath mony in his purſe: agayne, ſuch a one is of greate credite, well freended, greatly allyed, & another, is counted very wiſe, ſo as eueryevery man ſtoupeth to him. Lo how our eyes ſhall be dazeled, or rather ſeeled vp, ſo as we ſhall diſcerne no more, when wee thinke no further but vponupon this worlde. And therefore let vsus beare in minde what is ſayde here, namely that God ſheweth by death, that it is to no purpoſe too hauehave liued at eaſe in this world, and that the ſtate of men is not to bee eſteemed thereby: for that were to fonde a iudgement. And Iob ſayeth expreſly, that although a wicked man hauehave heaped vp neuer ſo muche, that is too ſay, put the cace that in this life a man had all that euer were poſsible to be wiſhed: yet muſt we not thinke him to be in the better cace therfore. And why? For what ſhall become of him (ſayeth Iob) when God ſhall plucke away his ſoule? The woorde plucke, ſheweth that the deathe of the wicked is alwayes forcible. Yea truely: although they be as good as rotten in this worlde, ſo as God ſuffer them to liue till very age cōſume them, and they do but droupe halfe a ſcore yeeres before they die, & although they die exceeding old and full of yeeres: yet are they plucked awaye. VVhat is the reaſon? Firſte bycauſe they can not yeeld themſelues to Gods will: and ſecōdly bicauſe they neuer knew to what ende they were put into this world, that is to wit: to the ende that they ſhould be called away againe vntoo God: and muche leſſe are they ſure of the heauenly life & euerlaſting heritage that is prepared for vsus. Thus doo all wicked men want three things: whiche are, that they hauehave not the skill to obey God, & to ſuffer themſelues to bee gouerned by him: they knowe not the end of their creation, that is to wit, that they were put into this wold vponupon condition that they ſhoulde but onelyonly paſſe through it: and finally they wote not what the heauenly life is, nor that it is the place where we muſte hauehave our reſte. And foraſmuche as the wicked hauehave not comprehended theſe three things: it is no maruell thoughe they be plucked out of the worlde, and that God is fayne to hale them hēce by force, ſo as they go not to him with a willing minde. Contrariwiſe, the faythfull beeing contented to hauehave lyued in his knowledge, depart out of the world willingly, to receiue full fruition of the things that are promiſed here, and whiche we hope for. The wicked therefore are plucked away. And yet if wee wey the matter well, it is a thing againſt nature to be plucked away ſo. And although the ſayde ſturdineſſe that I ſpake of, bee in all vnbeleeuers: yet notwithſtanding, God hath diuerſe times inforced the very Paynims to vtter ſuche wordes, as declare vsus to bee vnexcuſable, if wee ſhunne death in that wiſe, and be to much wedded to this preſent life: and like as a iudge wyll inforce an offender to conſeſſe what he will hauehave him, by holding him vponupon the racke: Euen ſo (as I ſayde afore) God hath as it were by force wreſted a confuſion out of the Paynims, too ſhewe that all ſuche as die not willingly and with a quyet harte, are as monſters that turne nature quyte vpſyde downe. There is a Heathenman that neuer hearde one woorde of good doctrine, who when he was tolde of the death of his ſonne, anſwered, I knowe that I begate him mortall. Lo heere a confeſsion made by a Heathen man, whiche is ynough to condemne the whole worlde. It is as muche as if hee had ſayde, ſith that God hath ſet vsus heere: it behoueth vsus to wayte after what ſorte it pleaſeth him too diſpoze of vsus: ſo as if he liſt to take vsus hence, we ought to acknowledge that our life muſte bee ſubiecte to his will. Another Heathen man ſayeth, Beholde, I am in this worlde, as if I were ſette to bee a watchman in a caſtle, or as if it were ſayde to a ſouldier, come hither, go thither: ſo hath God ſet vsus here in this worlde with condition to call vsus hence when he liſteth. The Heathen men that hauehave ſpoken after that ſorte, are too ſufficient witneſſes to condemne al ſuch as will reply to ſette any colour vponupon their lewde affections in that cace, and to excuſe them. And furthermore (as I hauehave ſayde alreadie) lette vsus marke that thoſe Heathenmen ſpake not ſo, but by conſtraynte of God: which thing was done, to the ende that we ſhoulde hauehave oure condemnation written and pronounced by them, if wee agree not to his wyll. But nowe what is to be done? If wee will diſpoſe our ſelues to dye willingly, and go too reſt our ſelues in God: lette vsus learne to knowe the vices that hinder vsus, and the remedies to redreſſe them. Then firſte of all lette vsus learne to ſubmit our ſelues vntounto God, and let vsus not be ſo frowarde and madde, as to wiſhe too exempt our ſelues from the ſubiection of him that created and ſhaped vsus. Behold, the firſt thing whervnto it behoueth the faithfull ſort to apply thēſelues, is to acknowledge to what ende wee be created and ſhaped. Beholde, God hath all ſoueraine dominion ouer vsus: therefore it behoueth vsus to ſubmit ourſelues vntounto him, & to dedicate ourſelues ſo wholly to his ſeruice, as wee may be alwayes his, both in life & death. VVhen a man can ſo ſubmit himſelfe to God with all reuerence & low lineſſe, and ſo renounce himſelf as to ſay, it is mete that the Creator ſhold hauehave the vpper hand of thee, and be thy maiſter: that is a good beginning. Truely this leſſon might holde vsus tacke three dayes, yea and three moneths too. But it is ynough for vsus if wee knowe the effecte of that whiche I hauehave touched, that eueryevery man may thinke vppon it at leyſure. Ye ſee then that the firſte leſſon whiche it ſtandeth vsus in hande too muze vppon if wee minde to liue and die quietly, and not too bee plucked out of the worlde by force and violence: is to ſubmit our ſelues to Gods good will. And the ſeconde is, that wee know to what ende and intent wee bee put into this worlde: for without that, are wee not as brute beaſtes? An Oxe knoweth not wherefore God created him, nother doo all other beaſtes alſo. But man cannot bee excuſed. For he hath witte and reaſon, and God calleth him further than the worlde, to the intent he ſhoulde knowe that his lyfe is but a wayfaring. The brute beaſtes knowe not what deathe is, tyll menne hauehave brought them to it, and cut their throtes, or till they die of ſome miſchaunce. Then doo not they diſcerne betweene life and death: but men hauehave the vnderſtanding thereof: yea and our Lorde doth dayly ſet mirrours of our frayltie before our eyes. Nowe if wee thinke not vponupon them, I pray you are wee not tooto brutiſhe? Nay, whiche woorſe is, the brute beaſtes muſte condemne vsus. For although an Oxe know not wherefore he is created: yet doth he ſtill folowe ſome order of nature. VVhy holdeth he down his hornes and boweth his necke to before the yoke, but bicauſe our Lorde hath giuen him his leſſon withoute wyll and withoute vnderſtanding, ſo as the poore beaſte hath an inclination to doo that whiche is his duetie? And is it not a ſhamefull thing, that men in the meane while are more ſtubborne than Oxen, Horſes, or Aſſes? So then lette vsus learne wherefore God hath ſette vsus in this▪ worlde, and to what purpoſe we liue heere: that is to wit, to the ende wee ſhoulde knowe that wee bee ſet here but as in a iourney, and that wee bee lodged and ſuſteyned heere on earth at Gods coſte, and that therefore we muſte hang wholly vponupon his grace, feeling him to bee oure Sauiour and father, according as hee ſheweth himſelfe towardes vsus by his dooings, when wee bee gyuen to ſerue him. Thus then ye ſee the ſeconde poynte that wee hauehave to beare in minde, if wee purpoſe too die willingly, and not to bee plucked hence by violente force of Gods hande. There is a thirde, which is the cheefeſt of all: and that is the heauenly lyfe. For death is alwayes terrible to vsus of it ſelfe: and wee cannot but be afrayde when a man doth but ſpeake to vsus of it, and wee be ſtryken with ſome aſtoniſhment if wee doo but thinke of it. And therefore Sainct Paule ſayeth, that wee deſire not death, and that it is impoſsible for a man to be brought to deſire to die: we ſhunne it as much as is poſsible. And why? For God hath imprinted a feeling in vsus, that deathe is a curſe and as it were a diffeating of nature, and a changing of Gods order from that whiche it was before man ſinned. So then, wee cannot but ſhunne death, euen bycauſe it is contrarie too our fleſhe, and the terror thereof diſmayeth vsus by reaſon of the knowledge that God hath giuen vsus. And therefore Sainct Paule in the forealleadged chapter ſayeth, that we deſire death, not in reſpect of it ſelfe, but bicauſe we know that as yet wee are but as it were in tranſitorie dwellingplaces. VVhat is our bodie? It is ſo corruptible a thing, that the leaues of a tree are not ſo ſoone rotten as we be. But wee knowe that there is a houſe prepared for vsus, and that when wee bee reſtored to the heauenly glorie, wee ſhall be lodged, not as in a little ſhedde vnderunder leaues that are ſoone rotten, but in an euerlaſting houſe that is full of glorie. Seeing then that we knowe that God calleth vsus to ſo happie a lyfe, and gyueth vsus aſſurance of it in oure Lorde Ieſus Chriſte: wee neede not to ſhunne death, ſith that therby we enter into the full poſſeſsion of our ſaluation. To be ſhorte, wee come not to death as the vnbeleuers do. The vnbeleeuers ſay, I know not whither I go. If they hauehave any opinion of the immortalitie of their ſoules: eyther they muſte needes bee diſmayed at it, when they know that God ſhall be theyr iudge: or elſe they ſhall be ſotted in ſuch wiſe, as they ſhall thinke there is no better lyfe than this. But for our parte, it behoueth vsus to know, that God hath created vsus after his owne image and likeneſſe, to the intente to gather vsus vp to himſelfe, and that wee ſhoulde bee ſure that he will do it, if wee referre our ſelues wholly vntounto him, following the example that oure Lorde Ieſus Chriſte ſheweth vsus. Father (ſayeth …ee) vntounto thee do I commende my ſpirite. Then lette vsus learne too ſaye freely vntounto God, Lorde I yeelde my ſoule into thy handes. Thus yee ſee howe wee ſhall bee ſafe when wee knowe that God is the keeper of our ſoules. Thus ye ſee how we ſhall go gladly and with a good will vntounto death, bycauſe our ſoules are in Gods keeping, till he knit them to theyr bodies agayne in his comming at the laſte daye. VVhen wee bee at this poynt, then to confirme the ſayde prayer withall, thou mayſt adde, Thou haſt redeemed me ô Lorde God of truth. Lo howe Dauid ſpeaketh: and Ieſus Chriſt hath vſed the ſame, to ſhew that it is a requeſte whiche oughte too bee common to all members of the Church. So then, to the ende that we doubt not of Gods receyuing of our ſoules into his keeping, when we betake them to him vnfaynedly: let vsus know that he is the God of truth, in ſo muche that hee will not ſuffer vsus to periſhe whatſoeuer befall vsus, ſo wee hauehave the heart and minde to put ourſelues into his handes.
Nowe lette vsus fall downe before the face of our good God with acknowledgemente of our ſinnes, praying him to hauehave pitie vppon vsus wretched creatures: and bycauſe wee be ſo loth to followe that which he ſheweth vsus, that it may pleaſe him to ſtabliſh vsus in ſuch a zeale by his holy Spirite, as wee may neuer ſwarue, nor be turned from the right way wherein he ſhall hauehave once ſet vsus. And for aſmuch as ſo long as we liue in this worlde, we be inclined, yea and giuen vp to many vices and imperfections: lette vsus pray him to graunt vsus the grace to reſiſte them in ſuch wiſe, as hee may bee glorified by oure confeſsing of his name, whyther it bee in lyfe or deathe: and that in the meane whyle wee may bee knitte too him by fayth and hope, ſo as wee may perſiſte therein too the ende, and vntill hee hauehave gathered vsus into the euerlaſting heritage whiche is purchaſed for vsus by oure Lorde Ieſus Chriſte. That it may pleaſe him too graunte this grace not onelyonly to vsus, but alſo too all people and Nations of the Earth, bringing backe all poore ignorante ſoules from the miſerable bondage of errour and darkeneſſe, to the right way of ſaluation, for the doing whereof, it may pleaſe him to rayſe, &c.