Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The .lxxxvij. Sermon, which is the fifth vpon the .xxij. Chapter.

This Sermon is still vpon the .xxij. verse: and afterward vpon 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 vpon 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 haue a strong fortresse.

26 Thou shalt take pleasure of the almightie, and lift thy handes to God.

27 Thou shalt make thy prayers vnto him, and hee shall heare thee, and thou shalt pay him thy vovves.

28 Thou shalt determine a thing, and it shall be established vnto 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 haue already declared, wee must take this as an ex∣hortation [ 10] that is made vnto vs all, too shew vs what true repentance is. Sure∣ly Eliphas hath misapplied this too the person of Iob: but yet the holy Ghoste meant to deliuer vs a generall doctrine and such a one as might be greatly to the profite of vs all. Heere before we haue seene what it is too bee acquaynted with God, after that a man hath gone astray from him. For when men giue ouer themselues too euill, they quite forget God & turne their backe to him, and become as wilde men. But [ 20] 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 vs, and shewing our selues easie too bee guyded by him, so wee may become like lammes, and not play the wilde beastes, when hee gi∣ueth vs 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 [ 30] vnto vs, and knowe that the way whiche hee sheweth vs, 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 ex∣pressely in this place, that wee muste receyue the lawe at his mouth. Howebeeit for asmuche as our allowing of that whiche is spoken vnto vs, is not all that wee haue 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 [ 40] chiefe poinct: wee knowe it shall not greatly aduauntage vs too abstayne from doyng euill onely 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 haue bene as it were bannished from him: that is too say, wee must become his scholers, and he our mayster. And there∣by [ 50] wee may gather, that all [ 60] they whiche walke not accor∣ding 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 them∣selues 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 onely competent iudge that can giue sentence in this cafe with authoritie, whiche is God: and wee heare what hee pronounceth of it. There∣fore wee must no more replie to iustifie our foolishe de∣uotion, 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 haue the ma∣stership ouer vs to shewe vs the way that hee will haue vs to followe. This is it that wee muste first learne. True it is that this doctrine is oftentimes tolde vs: 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 giue God such honour, as that he should haue all the mastership ouer vs, and wee should be his subiects. And thus (as the Prouerbe sayeth) we•• do more than is commaunded vs, too become the Diuels seruants. Let vs 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 haue the dominion ouer vs: but yet wee see what rebellion they vse. VVherefore is all our striuing now adayes, but bycause we require that no∣thing should bee added or diminished from the pure law which was deliuered vs 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 dis∣putation: but they wil haue 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 bow∣ing their neckes downe in all caces too receyue the yoake that God will lay vpon them▪ Yea and when we haue cast off the tirannie of the Pope, we cannot quietly yeeld our selues obedient vnto God without gainsaying▪ but if any thing seeme to bee hard and troublesome, wee kicke a∣gaynst it. And what is it that maketh vs so bolde, but by∣cause 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 vs to be oftentimes put in remembrance of this point, to wete, that we must hearkē what God speaketh vnto vs. And hereby we be put in mind, that wee be like wretched beasts, that there is neither wisedom nor dis∣cretion in vs, & that we can neuer knowe the right way, till God reache out his hand vnto vs, and shew vs which way we should walke. Thus muche for one poynt. Fur∣thermore it is also declared vnto vs, that we shall still bee caried away with our euil affections, till wee haue lear∣ned, [ 10] and inured our selues too obey God without any gainsaying or replie. For so long as wee reserue any li∣bertie to our selues, it cannot bee chosen but wee muste striue and swel and rankle against the doctrine of God, if it presse vs too muche, that is to witte, beyond our capa∣citie. VVhat must we do then? let vs lay from vs all stri∣uing, and all the fayre reasons that we can inuent for the defence of our fancies and wicked lustes: and let vs be∣come as meeke as lambes, and suffer God to handle vs as he list, so sone as he shal giue vs a token too come vntoo [ 20] him. Finally it is shewed vs, that we must not be like sha∣king 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 inuenti∣ons, 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 haue touched) the holy Ghost maketh a distinction betweene [ 30] God and his creatures, signifiyng that wee shall neuer be well gouerned, nor haue any right reformation in our liues, vnlesse God aboue reigne ouer vs, and become our teacher & master, and that we know that the whole per∣fectiō 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 haue already touched) it is no seruice of God to make but fayr shews. Men may well iustifie vs, whē they see nothing in vs that [ 40] they can reproue. And why so? bicause they cānot behold the secrete affectiōs: for it is peculiar vnto God to search mens harts. But although men deeme vs to be as Angels: yet if our hart bee not right and pure, and settled in that vprightnesse and soundnesse whereof the Scripture spea∣keth 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 euery of vs must enter into himself, & know [ 50] that all our euill appetites are rebellious against God, and that he cānot raigne ouer vs, vntil suche time as the same be quite put away. Then let vs 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 vs 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, & af∣terward workes. VVe must first liue by the spirit of God, that is to say, the spirite of God must dwell in vs, to beate [ 60] 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 al∣so 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 haue 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 vnto the Al∣mighty thou shalt be buylt, and shalt driue away iniquitie far from thy Tent. And afterward, Thou shalt lay golde vpon the dust: and thou shalt haue 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 vnto him, when he shall be so conuerted vnto 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 vs, and meete for our saluation: accor∣dingly as we see that God vseth the like stile whē he ex∣horteth vs to repētance, that is to wit, he doth not simply commaunde vs, that which we should do, but he addeth a promisse, to the intent to incourage vs the better vnto it. And in deede if we should heare but onely our dutie, & not be certified of Gods good will toward vs, it would be a meane too stay vs and hinder vs, so as wee should haue no zeale nor affectiō to draw neere vnto God. VVhen •• man is in doubte, and knoweth not whether he shall doo himselfe good or no by cōming vnto God, hee becōmeth carelesse. Therfore that we may be willing to returne into the right way, wee must be assured that God doth wayte vpon vs, and is ready to receyue vs, yea and doth already reach out his hand vnto vs. If we haue not this assurance in our selues: wee can not moue one finger breadth, and much lesse cā we come vnto 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 vnto them. If we conceiue in our mindes that God will deale rigorously with vs, 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 vs. Thus (to be short) we see that vnles we haue tasted this fatherly goodnesse of God, and be assured that hee is ready to re∣ceyue vs too mercie, a man shall neuer cause vs too do so much as to ••ome too repentance. For this cause it is spe∣cially sayd in this place, that if Iob returne, God wil blisse him euery way: that whereas he hath bene spoyled of all his substance, he shal be enriched agayne more than euer he was: he shall haue plenty of golde and siluer: he shall haue all things at his will: and God will so prosper him, that there shall be nothing but cause of ioy & thankesgi∣uing. VVe see then briefly what is the minde of Eliphas: namely, that Iob shold be stirred vp to returne vnto God by cōceyuing the sayd good hope that▪ he shall not come to him in vaine, nor be disapointed in seeking God, by∣cause he is alwayes ready to forgiue vs our offences whē

we runne vnto 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 loue thē. Therfore mē must not deceiue themselues by imagining that God will sende them all their hearts desire when ••e is mercyfull vnto them. But we must come againe to that [ 10] which is sayde in the law, that is to wit, that like as all ad∣uersities are scourges to punish our sinnes: so contrariwise when he receyueth vs vnto him, if we come with repen∣tance, we shall be handled so louingly as hee will cause vs to prosper so farre forth as shall be expedient for our sal∣uatiō. Howsoeuer it be, this doctrine is true and very pro∣fitable, that when we returne vnto God, iniquitie shall be driuen from vs, and by that meanes we shall prosper. For what is the cause that we are thus afflicted, one with po∣uertie, an other with diseases, & an other with many tor∣ments that are layd on him▪ Is it bycause God (who is our father) taketh pleasure in dealing roughly with vs, no sure∣ly, it is not therfore: but it is bicause wee are not meete to enioy the benefits whiche hee hath prepared for vs, and is ready to bestow vpon vs. He seeth that wee can not abyde that he should deale with vs according to his naturall in∣clination, that is to say, that he should send vs 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 [ 30] pampered. God then perceyuing that we can not vse wel the benefits that he bestoweth vpon vs, cutteth them off: not bycause he is a niggard, (as we haue sayd) but bicause he knoweth what we can beare, & is cōstrayned to bestow his benefits vpon vs 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 vs. For this cause [ 40] are we afflicted so many wayes. Furthermore let vs con∣sider the offences that euery one of vs committeth: and if God should let vs 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 vs, hee should suffer vs to runne into destruc∣tion: 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 rigorous∣ly [ 50] with vs as he doth? For if wee would giue place too his goodnes, it is certain that he would make vs prosper euery way, & this world should be vnto vs an earthlie Paradise, where should be nothing but rest & ioy: wee should haue 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 vnto God, he wil chaunge all our aduersities & miseries into welth, & our life shal be so happy, as wee shall haue cause too reioyce fully, and to giue him thanks for that he hath bin so good a father vnto vs, and for that [ 60] we haue found him too be suche a one. This is the brief•• summe of this place. Now haue 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 fret∣ting at him as if he had done vs 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 euery side. Thus then our fleshe prouoketh vs alwayes, and pricketh vs forward too kicke agaynst God. And wherefore? Bycause wee consider not that his chastizing of vs is of purpose too bring vs too the knowledge of our sinnes, to the end that wee should sigh in our selues, and be ashamed of the euils which we haue 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 vs too slowe of nature too returne vnto him when we are gone from him: calleth vs louing∣ly vnto him, and putteth vs in good comfort that we shal be receiued of him, and not seke him in vaine. VVhat wil we haue more? when we haue offended our God, we de∣serue to be cast off: yea and although we should aske him forgiuenesse an hundred thousande times, yet might hee refuse vs, Now thē sith that contrariwise he cōmeth to vs, assuring vs that he requireth nothing else but to be at one with vs, and that if we wil seke attonemēt with him, he is already wholly disposed thervnto: must it not needes fol∣lowe that we are verie hardharted and stifnecked, if wee come not vnto him, and yeeld not our selues wholly too him with hart & mind. Furthermore let vs note wel that the only remedy for vs to retourne vnto God, is to call to our remembrance the promises that he maketh vs: for o∣therwise we should always flee from him (as I haue sayd) and although we made a shewe as though wee were dis∣pleased with our sinnes, or had some hartebiting or re∣morse of conscience for our wicked life: yet could we ne∣uer haue any minde to change our life, nor zeale to giue our selues vnto god, vnlesse we know that he wil be mer∣cifull vntoo vs. And this is a thing very profitable for vs▪ 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 bewit∣ched 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 whol∣ly renued not only to outwarde apperance, but in the in∣warde affections. But this is vtterly vnknowne amongst the Papists. Howbeeit let vs 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 vn∣to them, nother know they what is grace & mercie. They talke much of dooing penance: but how? At all aduentu∣res, seing they knowe not whether it bee but loste time, or whether they shall winne any thing by indeuering to re∣tourne vntoo God. And what shall come of it? euen that which we haue shewed, and that which the Scripture de∣clareth

vntoo vs sufficiently: namely that men may well tourne their cote, but they shall neuer drawe neere vnto God with their good will, and with a pure and sound af∣fectiō, vnlesse they be perswaded of his fatherly loue to∣wards 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 pro∣fitable this present lesson is for vs. And the better to ex∣presse the same, hesayth expressely, that man shal reioyce in God: and afterward, that he shall call vpon him, that hee shall [ 10] 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 chil∣dren of this world and the vnfaithfull do imagin, & the felicitie which God giueth vs as vnto his children. If the vnfaithful haue such aboundance of welth as they bee at rest, and God giue them health therwithall: they thinke them selues happie therfore. And why? For their mindes ascende no higher. Carnal and earthly men beholde only [ 20] 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 vs, 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 vs, and receiue our welth as of him and at his hande, and giue him thankes for the same, acknowledging them to be recordes of his goodnesse & loue toward vs. So then when the worldlings reioyce & [ 30] glorie in earthly goods they looke no farther. It is all one with them as if they were with God, so they haue 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 haue respect vnto the principall: that is to witte, whither God loue them, and be become their father. And indeede the goods of this worlde haue 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 vs [ 40] feele a good taste in the benefites that God sendeth vs, is for vs to acknowledge his goodnes and loue in them, and to take them for as many recordes of our saluatiō. VVhō the vnfaythfull haue 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 haue so spēt the time, they must eyther returne to feasting againe, or else go sleepe. To bee shorte, world∣lings can not be merrie, but when they forget God. And to conclude at one worde, they cannot bee merry but in [ 50] playing the brute beastes: for they must be as it were cast into a sleepe, so as they may haue no regard of God whē they intend to refresh and ease themselues. Cōtrariwise, although the faithfull man haue 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 haue care of my soule, as which is much deerer vnto him. For if in this world, where wee bee as it were strangers, he vouchsafe to reache out his hand vnto [ 60] vs: what will he do for vs when we be gathered vnto him in his kingdom? if a faithful man haue not this considera∣tion with him: he is in such care and anguish of minde, as he can nother eate nor drink. Happy is the mā (sayeth Sa∣lomon) that hath a cheerful hart, & poureth it out as be∣fore God. But is it possible for a man to reioyce, & to be merrie in God, so as he can wholly repose him self vpon 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 bene∣fits of God, without prayer, without thanks giuing, or without any acknowledging of him. The faithfull cōtra∣riwise thinke on God, knowing well that their meates should turne to their condemnatiō, if they were not sure that they haue them of the meere fauour of God. For o∣therwise the inioying of their goods should be but a rob∣bing of God, if they did not by prayer & supplication ac∣knowledge them to come frō him. Truth it is that thece∣remony is not ynough: for there are many at this day that pray & giue 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 vn∣to God. For in beholding the meates, they acknowledge in thēselues, saying: It is God that maketh vs partakers of those his benefits. Vpon what cōdicion? if we be his chil∣dren: well, then wee inioy part of our enheritance, and it is as an earnest peny that hee giueth vs, to assure vs that he hath created all things for our sakes. But if we be not his children: then must it be imputed vnto vs 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 haue to note vpon 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 vn∣faithfull, shewing that although the wicked haue meate & drink abundantly, yet cease they not to be accursed, & all their deynties and pleasures shall bee turned too their confusiō. Let vs not then be tempted to become like vn∣to them: but if we will leade a happy life, & rightly inioy the benefits that God bestoweth here vpon vs: wee must haue him before our eyes, and do him homage for all: & know that he sheweth him self to be our fosterfather, and causeth vs to feele his goodnes, to the end that we might be drawen vp higher, & be alwayes more and more assu∣red of this fatherlie loue that hee beareth vs, and too bee short, that the corruptible benefites whiche he bestoweth vpon vs in this world, might be as it were helps to lifte vs vp into heauen, there to lay holde vpon the eternall life. whereunto this oure good God hath called vs. Farther∣more, the meanes howe to reioyce aright in God, is also immediatly expressed: namely, by calling vpon him, and

by paying our vowes vnto him when hee hath hearde vs. 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 vs in hand to consider well howe we may atteyne vnto it, & what is the true meanes. It is here expressed that we must first call vpon him: and afterwarde paye him our vowes, when hee hath hearde vs. There are two things here per∣teyning [ 10] to our dutie: and the thirde is the promise that God maketh vs, that we shal not call vpon him in vaine, nor our prayers be voyde or vnprofitable. The end ther∣fore 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 vpon our God, certaynly all order is peruerted. So then let vs learne that the cheefe exercise and studie whiche the faythfull ought to haue in this worlde, is to runne vnto their God, and acknowled∣ging [ 20] 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 mercie and goodnesse. VVhen we haue learned well this lesson, wee shall be more infla∣med to pray vnto God than otherwayes we are. And we see howe necessitie vrgeth vs in such sorte as we are in a maner at our wittes endes. Euery man can confesse that the pouerties and afflictions wherewith wee are inuiro∣ned are infinite: and yet howe slacke and slowe are wee [ 30] to praye vnto God? whereas there are a hundred thou∣sande causes in one daye that vrge vs to pray vnto 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 haue profited greatly if wee haue once learned this lesson and can practise it as it behoueth vs, protesting that all the benefites which we receyue, are his and in his hande, and that it be longeth vnto him too giue vs them. And to the ende wee shoulde not go vnto him doubting, as we are wont to do: there is a promisse added therevn∣too [ 40] that hee will immediatly heare vs. And without this promise al prayers are nothing else but meere hypocrisie. For what is it to pray vnto God. It is a witnessing of our fayth? VVell if we doubt and wauer, and stand in a mam∣mering and know not whither God will heare vs or no: it is certaine that wee haue 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 vs: nother muste we thinke that hee will heare vs when wee go too him in [ 50] suche a sorte. And in deede it is one of the cheefe arti∣cles 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 vnto him, beeing perswa∣ded that he taryeth for vs, and requireth nothing else but that we shoulde seeke him: for the gate is open vnto vs, 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 vnder the Pope, and is yet still at this present. For they speake muche of theyr praying vntoo [ 60] God: But what certayntie haue they that they shall bee hearde? none at all. For contrariwise they are not asha∣med to say that wee muste go to him doubtingly. This I say is the opinion euen of the greate Doctours, and not onely of the ideotes. They say it is a presum tuousnesse if we pray vnto God with a stedfast beleefe, that hee will heare vs, and that we shall obteine our requests. But sure∣ly it is a horrible trayterousnesse if men wauer and gaze about when they praye vntoo God. Heereof commeth this superstitiousnesse that wee muste haue patrones too make intercession for vs vntoo God, and besides euerye mans priuate patrone, they must also haue a speciall war∣rant. For they haue neuer doone. VVhen they haue pat∣ched 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 haue got∣ten any thing by theyr praying vnto God. Furthermore, they neuer praye vntoo God, but they serue him laste: there the patrones and aduocates muste haue the firste wordes, and as it were the first frutes. Prayer is the cheefe seruice that God requireth of vs: 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 onely the ideots (as I haue sayde) but the greatest clerkes are the follow∣ers 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 vs 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 vpon him in truth, bycause forasmuchas hee telleth vs that hee will heare vs, yea and that hee will not tary vntill we open our mouth, but holdeth his hand already stretched out to helpe vs at our neede as he spea∣keth by his Prophet Esay. And this is the cause why the promises are so oftentymes repeated in the holye Scrip∣tures, 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 vnto 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 vs. But wee muste note to what ende God is so gracious vnto vs, and so readye to helpe vs 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 haue not any thing but of Gods gifte from aboue: and that they cannot require God agayne, nor presente him with any thing saue onely with prayse and thanks: as it is sayd in the Psalme, VVhat shall I giue vnto the Lorde for all the benefites that I haue receyued of him? I will receyue the cuppe of saluation and call vppon his name. VVee see then that our God requireth nothing of vs, 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 vs. Thus then the way for vs to reioyce in oure

God, is that we knowing how muche wee are beholding vnto him, should giue 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 vnto him, assuring oure selues that hee will neuer faile vs, and that seeing we haue felt him so good & mer∣cifull, he will continue the same still: And not onely hee will make vs to knowe in this worlde, that wee haue not put our truste in him in vayne, but trulie and perfitly [ 10] to inioye his goodnesse when he shall haue gathered vs into the heauenly kingdome which he hath purchased vnto vs by our Lorde Iesus Christ.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes, praying him so to touche vs with his holy spirite, as our offences paste may bee abolished by his meere goodnesse, and also too beare with vs all the dayes of oure lyfe, vntill suche time as hauing whollye clothed vs with his rightuousnesse, and transformed vs intoo his image, hee make his glory so too shine in vs, as wee may feele the frute of the in∣heritance which is nowe promised vs. And so lette vs all say, Almightie God heauenly father, thou haste promised too heare oure requestes whiche wee make vnto thee in the name of thy sonne, &c.