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

The .xcviij. Sermon, which is the second vpon the .xxvij. Chapter.

5 God forbid that I should iustifie you: I vvill neuer giue 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 blasphe∣med God, but onely ment that the af∣flictions which befell him me not by reason of his sinnes, but for some extra∣ordinarie purpose of God which was hidden from men: hee protesteth that hee will stande stedfastly in the same minde. And it behoueth vs to marke well this dealing: [ 40] which is, not to settle our selues determinately vpon 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 [ 50] 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 vs 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 haue 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 ne∣uer be remoued from his purpose which he knoweth too be rightfull and iust. So then, whensoeuer wee come too [ 60] the iudging of any thing, let vs looke neerely to it and sift it throughly. And if we haue not skill ynough to do it, (as it behoueth vs always to acknowledge our own rawnesse and infirmitie:) let vs pray God too giue vs the spirite of skilfulnesse & discretion. But when a thing is wel knowne to vs, so as we be fully resolued of it: let vs 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 remo∣ued 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 haue bin so wedded to their owne wit. And why? For if they, after they haue 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 vpon it, how much soeuer men labour too draw them from it? Lo here the two poynts that we haue to marke in this streyne. The one is that we should not be hastie to mainteyne the thing that we haue 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 vs take courage too sticke to it, whatsoeuer come of it, and let vs not be sha∣ken from it. And this declareth to vs the true nature of fayth. For we beleeue not vpon a fickle opinion: at least∣wise if we be well grounded in Gods truth. As for such as say, I beleeue: and in the meanewhile haue 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 vs to vnderstand of whom we hold our doc∣trine, that is to wit, that we holde it of God: and we must be fully perswaded, that it is he which hath called vs to his schole. VVell then, haue we the sayde certaintie? VVee [ 10] must immediatly match it with a purpose to perseuer in it, that we be not as many are, which howe with euery blast, and forget what they haue 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 haue sayde, the thing that we knowe to be good must neuer escape vs, no∣ther 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 haue to remem∣ber [ 20] in this text. And furthermore whereas Iob sayeth here, God forbid that euer I shoulde instifie you: let vs marke also, that it is no small fault before God, to make coun∣tenaunce 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 him∣selfe: 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 a∣gaynst the truth too deface it, or go about any wicked [ 30] practize: if wee doo but onely make countenance too cleaue vnto 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 mis∣like of their euill doings. And although they woulde faine that they were amended: yet notwithstanding, for auoy∣ding of displeasure, and too shift off such battelles as are [ 40] seene, they make a countenance to bow and yeelde vntoo them. As oft as they see the wicked aflote, and haue 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 ex∣cuse too say, I will not meddle ouerhastily, I see I shall [ 50] but bring my selfe in the Briers, euery 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 wil∣full renouncing of God, and a separating of oure selues from him of sette purpose, when wee giue 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 [ 60] the iustifying of vnrightuousnesse as a thing that is ex∣ceeding heynous. And why? For it is as muche as to o∣uerturne the whole order that God hath sette. And heere yee see also why the Prophete Esay pronounceth so ter∣rible 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 haue 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 sen∣tences togither, Cursed (sayeth hee) mought mine aduersa∣rie 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 haue 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 a∣gaynst him: he sheweth that in such caces there is no play∣ing on both handes, nor no beeing of neuters to rowe be∣twene 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 vs be aduocates in it, and mainteyne it. Haue we conceyued any wicked quarell? Is there any token that the matter is against the truth? Let vs 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 vs, not onely 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 vs to be inflamed with such a stoutnesse, as is shewed vs here in the persone of Iob. Then let vs 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 onely 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 vnto it. I say wee must resist them fiercely, and de∣clare that all such as gainsay vs, and agree not with vs are wicked and cursed, that is to say, to bee hilde at our hand as enimies of rightuousnesse and truth, bycause they re∣fuze too ioyne with vs 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 vs to haue 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 with∣out chaunging of their apparell. But God can abyde no such counterfeyting. And therefore let vs remember well what is sayde heere: namely that the matter standeth not onely 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 vs, must be our enimies, and we must detest them, assuring our selues that there is no more agreement be∣tweene truth and vntruth, than betweene fire and water. Marke then what wee haue yet to note. Iob addeth fur∣ther, 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 [ 10] reproch: and it may also bee taken too wexe yong againe: and therevpon it commeth to bee taken to recoyle, or to re∣turne 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 haue passed. To bee short, Iob ment to betoken, that he would neuer swarue: but like as he had continued vnto that day to serue God, yea euen in all soundnesse: so he would not thenceforth steppe aside nor runne backe and become another man, [ 20] but would be alwayes founde the same that he had beene knowne to be. And that is according to that which I haue declared alreadie: namely that forasmuch as God hath beene so gracious to vs, as to inlighten vs in such wise as we discerne betwene good and euill, and knowe what we ought to followe: it behoueth vs to take heede that wee bee not fleeting, nor lyke wauering Reedes, but that wee hold our owne stedfastly. So then let vs looke well to our selues, and whensoeuer God shall haue set vs in a good way, let vs not turne sayle backe againe, but let vs go for∣ward [ 30] 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 vnthankeful∣nesse in him, if hee turne his backe and forsake his good way. Verely as soone as God sheweth vs his will, it be∣houeth vs to bee taken in loue 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 vs. But when God [ 40] hath bene so gracious to a man, as to leade him forth, not for a moneth onely, 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 haue tasted what is good, and anon after do turne a∣way from it: verely he shall not be excused before God: [ 50] but yet will men haue pitie vpon him for that he is so tur∣ned away before hee haue 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 with∣drawne from it: what excuse can there be for him? Thus ye see what Iob ment to expresse in this streyne, by shew∣ing, that seeing God had giuen him the grace to walke a∣right, and he had of long time knowne what is good: his heart shoulde not now turne backe againe. Then let eue∣ry of vs learne by his example, too consider well the free [ 60] fauour that God sheweth vs when hee vouchsafeth too draw vs to the pure fayth of his Gospell. For it behoueth vs to thinke, that he hath bound vs more vnto him in so doing, than if all the solemnest couenants in the worlde were passed betwixt vs. VVherfore let vs settle our selues to hold out to the ende when we haue begonne well, and let vs followe the way that God hath set vs in, assuring our selues that it is he that hath reached out his hand vn∣to vs. And further let euerie of vs 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 him∣selfe vnto mee: and how haue I profited since that time? Although I haue not gone so farre forewarde as were re∣quisite: 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 giue him ouer? were not that an ouerdamnable vnthankeful∣nesse? Lo howe euery man ought to call himselfe to ac∣count, that he may confirme himselfe in the stedfastnesse that Iob sheweth vs here in his owne persone. And that is the poynt which wee haue 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 soe∣uer 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 haue vs 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 vs too acknowledge our selues faultie, if wee make countenance of consenting vnto 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 vs lyeth,) to robbe him of the thing which he hath so knit vnto himselfe, as it can not be separated from him, except he renounce himselfe: that is to say, of his truth. And so let vs marke well what is shewed vs heere by the example of Iob: namely, that when our Lorde hath bene so gracious to vs, as to giue vs fayth in our hartes: it behoueth vs too haue 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 do∣ctrine which wee knowe to bee true: let vs resist them to the vttermost of our power, and maynteyne Gods qua∣rell, 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 haue comprysed alreadie in small roume, is sufficient. Now let euery man be thinke him howe hee may fare the better by it: for all the whole matter consisteth in the practizing of it. Let vs come nowe to that which Iob addeth. VVhat is the hope of the Hypo∣crite

(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 per∣ceyue not Gods iudgements by eyesight at the first dash. This is in effect the matter that Iob declareth here. It be∣houeth vs alwayes to beare in minde, what we haue seene [ 10] afore: which is, that the parties which stroue agaynst Iob, vphilde that men are handled here according to their de∣serts, and that God doth euermore shew himself good, lo∣uing, and mercifull towardes suche as seeke him and loue him: and contrarywise that he forthwith vttereth his ry∣gor and vengeance against all such as despise him, special∣ly 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 haue God their enimie, bicause hee dealeth exceeding roughly with them, when in the [ 20] 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 exe∣cute his iustice fully here, but reserueth as well the reward of good men, as the punishment of wicked men, vnto the last day, and out of this life. Iob therefore as now decla∣reth, that although he sayd afore, that God punisheth not the wicked, but afflicteth the godly and seemeth too vse excessiue crueltie against such as haue not deserued it, and [ 30] 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 go∣uerne 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 vs to tarie his leysure paciently, and he will make vs too see examples of his Iustice one way or other. This is the summe that Iob ment to declare here. And although we haue seene this doctrine heretofore: yet must it not irke [ 40] vs too haue 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 hol∣deth with the wicked: although hee spare them and for∣beare 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 [ 50] push, than so deferre their punishment whiche appeareth not presently. VVherefore let vs 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 haue recourse to God, and bow downe their neckes to the bearing of the yoke that is laid vpon them, and are sure that though God trie their obe∣dientnesse, yet he ceasseth not to loue them. VVhen wee be once perswaded of this: wee haue profited greatly for the whole time of our life. And in good sooth, let vs looke [ 60] vpon the infirmitie that is in vs. For as soone as we haue any temptation, we be so abashed and dismayd, as there is no comforting of vs. If wee see the wicked prosper, and that God beareth with them more than wee woulde hee should: there is nothing with vs but grating of our teeth, and it seemeth to vs that there is no more hope for vs, but that we bee vtterly deceyued in calling vpon 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 vs fight against our infirmitie, that we may be fully re∣solued thereof. Also on the contrary, when we see the pro∣speritie of the wicked, let vs not faint for it, but let vs al∣wayes 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 be∣stowe more cost vpon 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 defi∣ling all the benefites which they receyue at Gods hande, during the time that he is so bountifull to them. Then see∣ing that this doctrine is so profitable vntoo vs, and that on the other side it is very hard to be comprehended: let vs not thinke straunge of the often repeating of it. For wee haue neede to record this lesson oft, bycause wee vnder∣stand it not at the first sight. Yea and we haue profited very well, if of all our life long we haue but begon well to con∣ceyue it: and we forget it againe by and by, though it bee dayly rehearsed vnto vs. But nowe let vs come to Iobs wordes. VVhat is the hope of the Hypocrite when he shal haue 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 haue our eyes faste∣ned vpon this world (for that is a verie narrow bounds:) but we must go to death: for that is the poynt where our Lord sheweth vs, that it is to no purpose for vs to haue li∣ued heere in ease, to haue ho orded vp much goodes, too haue beene in honour and credite, to haue crammed our selues with quietnesse, and (to bee short) to haue 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 vs not looke onely too their liuing here, or how they be dealt withall for a twen∣tie, thirtie, or fiftie yeares: but let vs 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 haue 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 vpon 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 trium∣phing with him, hee is well housed, hee hath mony in his purse: agayne, such a one is of greate credite, well freen∣ded, greatly allyed, & another, is counted very wise, so as euery man stoupeth to him. Lo how our eyes shall be da∣zeled, or rather seeled vp, so as we shall discerne no more, when wee thinke no further but vpon this worlde. And therefore let vs beare in minde what is sayde here, name∣ly [ 10] that God sheweth by death, that it is to no purpose too haue 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 wic∣ked man haue 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 be∣come of him (sayeth Iob) when God shall plucke away his soule? The woorde plucke, sheweth that the deathe of [ 20] 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 a∣waye. 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 [ 30] heauenly life & euerlasting heritage that is prepared for vs. Thus doo all wicked men want three things: whiche are, that they haue 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 in∣to this wold vpon condition that they shoulde but onely passe through it: and finally they wote not what the hea∣uenly life is, nor that it is the place where we muste haue our reste. And forasmuche as the wicked haue not com∣prehended these three things: it is no maruell thoughe [ 40] 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 con∣tented to haue 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 mat∣ter 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 [ 50] times inforced the very Paynims to vtter suche wordes, as declare vs 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 haue him, by holding him vpon 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 mon∣sters that turne nature quyte vpsyde downe. There is a Heathenman that neuer hearde one woorde of good do∣ctrine, [ 60] 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 vs heere: it behoueth vs to wayte after what sorte it pleaseth him too dispoze of vs: so as if he list to take vs hence, we ought to acknowledge that our life muste bee subiecte to his will. Another Hea∣then 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 vs here in this worlde with condition to call vs hence when he listeth. The Heathen men that haue spoken af∣ter that sorte, are too sufficient witnesses to condemne al such as will reply to sette any colour vpon their lewde af∣fections in that cace, and to excuse them. And further∣more (as I haue sayde alreadie) lette vs marke that those Heathenmen spake not so, but by constraynte of God: which thing was done, to the ende that we shoulde haue 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 vs learne to knowe the vices that hinder vs, and the remedies to redresse them. Then firste of all lette vs learne to submit our selues vnto God, and let vs not be so frowarde and madde, as to wishe too exempt our selues from the subiection of him that crea∣ted and shaped vs. Behold, the first thing whervnto it be∣houeth the faithfull sort to apply thēselues, is to acknow∣ledge to what ende wee be created and shaped. Beholde, God hath all soueraine dominion ouer vs: therefore it behoueth vs to submit ourselues vnto 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 him∣selfe to God with all reuerence & low linesse, and so re∣nounce himself as to say, it is mete that the Creator shold haue the vpper hand of thee, and be thy maister: that is a good beginning. Truely this lesson might holde vs tacke three dayes, yea and three moneths too. But it is ynough for vs if wee knowe the effecte of that whiche I haue touched, that euery man may thinke vppon it at leysure. Ye see then that the firste lesson whiche it standeth vs in hande too muze vppon if wee minde to liue and die qui∣etly, 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 in∣tent wee bee put into this worlde: for without that, are wee not as brute beastes? An Oxe knoweth not where∣fore God created him, nother doo all other beastes also. But man cannot bee excused. For he hath witte and rea∣son, 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 haue 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 haue the vnderstan∣ding thereof: yea and our Lorde doth dayly set mirrours of our frayltie before our eyes. Nowe if wee thinke not vpon them, I pray you are wee not tooto brutishe? Nay, whiche woorse is, the brute beastes muste condemne vs. For although an Oxe know not wherefore he is created: yet doth he still folowe some order of nature. VVhy hol∣deth

he down his hornes and boweth his necke to before the yoke, but bicause our Lorde hath giuen him his les∣son 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 vs learne wherefore God hath sette vs 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 su∣steyned [ 10] heere on earth at Gods coste, and that therefore we muste hang wholly vpon his grace, feeling him to bee oure Sauiour and father, according as hee sheweth him∣selfe towardes vs by his dooings, when wee bee gyuen to serue him. Thus then ye see the seconde poynte that wee haue 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 vs of it selfe: and wee cannot but be afrayde when a man [ 20] doth but speake to vs 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 vs, 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 vs by reason [ 30] of the knowledge that God hath giuen vs. 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 dwelling∣places. 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 vs, and that when wee bee restored to the heauenly glorie, wee shall be lodged, not as in a little shedde vnder leaues that are soone rotten, but in an euerlasting house that is full [ 40] of glorie. Seeing then that we knowe that God calleth vs to so happie a lyfe, and gyueth vs 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 salua∣tion. To be shorte, wee come not to death as the vnbele∣uers do. The vnbeleeuers say, I know not whither I go. If they haue 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 vs to know, that God hath created vs after his owne image and like∣nesse, to the intente to gather vs vp to himselfe, and that wee shoulde bee sure that he will do it, if wee referre our selues wholly vnto him, following the example that oure Lorde Iesus Christe sheweth vs. Father (sayeth ••ee) vnto thee do I commende my spirite. Then lette vs learne too saye freely vnto 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 vnto 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 Ie∣sus 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 vs know that he is the God of truth, in so muche that hee will not suffer vs to perishe whatsoeuer befall vs, so wee haue the heart and minde to put ourselues into his handes.

Nowe lette vs fall downe before the face of our good God with acknowledgemente of our sinnes, praying him to haue pitie vppon vs wretched creatures: and bycause wee be so loth to followe that which he sheweth vs, that it may please him to stablish vs in such a zeale by his holy Spirite, as wee may neuer swarue, nor be turned from the right way wherein he shall haue once set vs. And for as∣much as so long as we liue in this worlde, we be inclined, yea and giuen vp to many vices and imperfections: lette vs pray him to graunt vs 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 haue gathered vs into the euerlasting heritage whiche is purchased for vs by oure Lorde Iesus Christe. That it may please him too graunte this grace not onely to vs, but also too all people and Nations of the Earth, bringing backe all poore ignorante soules from the mise∣rable bondage of errour and darkenesse, to the right way of saluation, for the doing whereof, it may please him to rayse, &c.