Sermons on Job, Sermons · Chapter 1 · Sermon 7
The ſeuenth Sermon vponupon the first Chapter.
20 Then Iob roſe vp, and rent his clothes, and ſhore his head, and caſt himſelfe to the grounde, and vvorſhipped.
21 And ſayd, Naked I came out of my mothers vvombe, and naked I ſhall returne againe: the Lord hath giuen, and the Lord hath taken avvay: Bliſſed be the name of the Lorde.
22 In all this Iob ſinned not, ne charged God vvith any vnreaſonableneſſe.
WEe can well ſaye that Pacience is a great vertue, as it is in deede: and yet there be verye fewe that knowe what this worde Pacience meaneth: whereby a man maye iudge, that wee bee not verie haſtie too be pacient, and to hauehave the vertue that we eſteme ſo much. But God perceyuing ſuch careleſneſſe in mē, mindeth to ſet before our eies the thing that is ſo need full for vsus: for if we be not pacient, our fayth muſt needes vaniſhe away: for ſhe is not able too mainteyne hir ſelfe without it. And foraſmuch as it is ſo, Gods will is that in the middes of the miſeries of this worlde, wee ſhoulde alwayes hauehave a quiet heart, and bee ſo well aſſured of his goodneſſe, as the ſame may make vsus mery and contented, and we may boaſt our ſelues agaynſt Satan and all our enimies. And how were that poſsible, if we looked no higher than the worlde, ne conſidered not that although our eſtate be miſerable in the opinion of the fleſh: yet ought we to be contented with it, ſeing that our God loueth vsus? And this preſent Text is as excellent as any in all the holy Scripture too ſhewe vsus what this woorde Pacience importeth. And it behoueth vsus to bee taught it, if wee will hauehave God too acknowledge vsus for paciente in oure afflictions. VVe commonly ſay, a man is pacient, although hee hauehave no poynt of true pacience in him. For whoſoeuer ſuffereth aduerſitie, him doo men call pacient. But by the way let vsus holde this for a rule, that to be pacient, it behoueth vsus to moderate our ſorrow. If there be any aduerſitie it muſt bee aſſuaged by conſidering that God ceaſſeth not to procure our welfare continually, and that we ought too be ſubiect vntoo him, and that it is good reaſon he ſhould gouerne vsus according to his good pleaſure. Lo here wherin pacience ſheweth it ſelfe. But there is nothing better nor more behouefull, than too looke vponupon the glaſſe that is ſette before vsus here. VVee hauehave ſeene that Iob might hauehave bin ouerwhelmed with the report of ſo manye euill tydings. But it is ſayd, that he roſe vp and rent his clothes, and polled his heade, and caſte himſelfe vponupon the grounde to humble himſelfe afore God. Here wee ſee, firſt of all that ſuch as are pacient, are ſure of ſome griefe, ſo as they feele great ſorrowe and anguiſh of hart: for were we as a block of wood, or as a ſtone, it were no vertue at all in vsus. Is that man worthy too be prayſed, which hath no feeling at all of his aduerſitie? VVee ſee ſometimes a poore madman laugh and ſcorne the whole worlde, yea euen when he is at deathes doore: but that is bicauſe he hath no feeling of his miſerie. This therefore deſerueth not to be taken and eſteemed for a vertue, for it is rather a blockiſhneſſe. The brute beaſts hauehave ſometime no feeling, yet are they not pacient for all that. So then let vsus marke, that this worde Pacient, or Pacientneſſe betokeneth not that mē ſhoulde become blockiſhe, ſo as they ſhould hauehave no heauineſſe at all, nor be combered with any griefe when they feele aduerſities: but the vertue is when they can moderate themſelues, and holde ſuche a meaſure, as they ceaſe not to glorifie God in the middeſt of all theyr miſeryes: nor bee ſo ouercombred and ſwallowed vp with ſorrowe and anguiſhe, as to quaile altogither: but fight againſt their owne paſsions, vntill they maye bee able too frame themſelues too the good will of God, and too conclude, as Iob doth here, and finally to ſay, that he is righteous in all reſpects. And now let vsus ſee what wee hauehave to marke here, where it is ſaide, that Iob rent his garmente, and ſhore hys head: for ſuch faſhions were cuſtomable in the Eaſt countries, according as we knowe that there were mo ceremonies in thoſe countryes, than are in theſe colde countries where we dwell. For when there happened any thing that might moue men to great trouble: they rent theyr garments in token of ſorrowe. Marke this for a ſpeciall poynt. And lykewiſe in that countrey where men were wont to weare long heads: they polled themſelues when they mourned, like as on the contrary part, where men vſe to poll their heades, they let their heare growe when they make any ſorrowe. Therefore Iobs rending of hys garment, and his polling of his heade, are tokens of the heauineſſe that he conceyueth here. For it is certaine that he did it not vponupon any hypocriſie, as oftentimes they that meane to counterfeit, do diſguiſe themſelues, too the ende that men ſhould thinke them too bee in great heauineſſe, when they ceaſſe not to laugh in their hearts. Iob vſed no ſuch hypocriſie. Let vsus aſſure our ſelues then, that when he tare his garment and ſhore his heade, he was full of extreme anguiſh and ſorrowe: and that when hee caſt himſelfe to the grounde, the ſame was another lyke recorde thereof. But it ſeemeth that Iob gaue brydle too his heauineſſe, which were a fault to be condemned. For we know that men are wont to be but too exceſsiue and inordinate in their paſsions. For though they reſtreine and repreſſe thēſelues as much as they can: yet ceaſſe they not to paſſe meaſure: and there is nothing more hard, than to moderate a mans ſelfe in ſuch wiſe, as wee may keepe rule and compaſſe: we ſee that men cannot make mery, excepte they be ouer mery. Sorrowe and heauineſſe is a paſsion yet farre more headdie, carying men awaye wyth farre greater force than gladneſſe doth. And therefore we hauehave cauſe to ſtande vponupon our guard, as oftentimes and as long as God ſhall ſende vsus any aduerſitie. For it is the thing wherein we are wont to ouerſhoote our ſelues moſt. And here it is ſayde, that Iob rent his garment. It ſeemeth hee ment to pricke himſelfe forwarde to bee more ſorrowfull than he was: for the man that beholdeth himſelfe ſo defaced, is aſtoniſhed at himſelfe. And afterward whē he came to his eare: a man might ſaye hee had as it were ſoughte helpes to ſharpen and increace his griefe, and that it was as much as to ſtrike the ſpurres into his owne ſides. And this (as I hauehave ſayde) may ſeeme woorthie to be condemned. But firſt we muſt vnderſtand, that the ſcripture purpoſeth here to expreſſe, that the ſorrowe of this holy man was ſo great and ſo vehement, as he was not able to ſtaye himſelfe from vſing the ordinarie faſhions, yea euen to the tearing of hys garments, to ſhew that he felt ſuch anguiſhe as had wounded him euen too the bottome of hys hart. This is it that the ſcripture ment to expreſſe. But by the way, although men ought to ſtande vponupon their guarde that they be not ſwallowed vp of ſorrowe when they bee afflicted: yet notwithſtanding, when God ſendeth vsus aduerſitie, it is meete that we ſhoulde thinke vponupon it. For the common faſhion of putting awaye all griefe is ſtarke naught: and yet for all that wee ſee howe men hauehave falne into it: inſomuch that when they hauehave ment to hauehave pacience, they hauehave quenched the conſideration of theyr miſſehaps, thruſt them farre off, and chaſed them quite away: and to be ſhort, hauehave labored to be ſo brutiſh, as they might not know nor diſcerne any thing at all. But cleane contrarywiſe, when God ſcourgeth vsus, it is not to giuegive vsus blowes on the head with a beetle, to the ende wee ſhoulde be aſtoniſhed and caſt in a ſwound: but his mind is to induce vsus to thinke vponupon our miſeries, as how? For beſides that we ought to call our ſinnes to remembrance and too craue pardon for them, and to bee ſo much the warer afterwarde to walke as it becommeth vsus: we are inſtructed alſo what our life is, to the ende we ſhould not hauehave an ouerliking of it, nor be puffed vp with vanitie or preſumption as we be: but rather acknowledge the bond which we ſtand bound in to our God for vſing vsus ſo gently as to cary vsus as it were in his lappe: and finally, that foraſmuch as we ſee he hath a care of our life, wee ſhoulde looke a great way afore vsus, that is to ſay, keepe on our way ſtill too the euerlaſting kingdom wher as is our true ioy and reſt. VVe ſee then that God ceaſſeth not too bee mercifull vntounto vsus when he ſendeth any affliction vntounto vsus. For he doth it to the ende that by trying what is in vsus, we alſo might knowe what our eſtate is. Moreouer it is good and profitable, that the faythfull, when God afflicteth them, ſhoulde enforce themſelues to thinke, who am I? what am I? and wherefore am I thus afflicted? I ſay it is meete for them to think vponupon all theſe things. For we ſee how Iob could rend hys garments and ſheare his head without offending of God. Not that he intended thereby to caſt himſelfe into ouergreat heauineſſe: but all his doings tended to humilitie, like as alſo the ſame was a ſigne of repentance among the men of olde tyme. For if God ſent any plague or warre among them: they clothed themſelues with ſackcloth, and caſt duſt vponupon their heades. VVhy did they ſo? It was not to feede the euill ſorrowe, whereof ſaint Paule ſpeaketh and ſaith that it is after the manner of the worlde (for we muſt eſchue that fault:) but for another ſorrowe whiche he affirmeth to be godly: which is, when men acknowledging themſelues to be wretched ſinners, doe come before their iudge and there condemne themſelues, and ſhewe that they be worthy to be cōfounded. For he that clotheth himſelfe with ſackcloth, and caſteth duſt vponupon his heade, witneſſeth that he hath not any thing wherof to glory, but that he muſt holde his mouth ſhut, ſo that (in cace as if he were already buried) he is faine to ſay, I am not worthy to go vponupon the earth, but it is meete that the earth ſhould be vponupon me, and that God ſhould caſt me ſo lowe, as I might be trampled vponupon with mens feete. Thus ye ſee howe Iob behaued himſelfe. VVhen hee ſawe how God called him to lowlineſſe, he was contented to frame himſelfe to hys good will, and for the ſame cauſe rent his clothes and ſhore his head. Hereby we perceyue (as I hauehave touched alredie) that pacience is not without griefe, and therfore that it behoueth Gods children too bee ſad, and to feele theyr owne ſorowes: and yet for all that not ceaſſe to hauehave the vertue of pacientneſſe, when they reſiſt their owne paſsions, in ſuch wiſe as they conceyue no hartburning agaynſt God, nor paſſe meaſure in ſorrowing, nor kicke agaynſt the ſpurre, but rather giuegive glorie vntounto God, as it followeth immediately in the texte, That when Iob did cast himſelfe vntounto the earth, he did it to worſhip God. For true it is, that the woorde whiche is ſette heere, ſignifyeth Too incline or bowe downe a mans ſelfe. But the meaning of it is, that he humble himſelf before God to do him reuerence. VVee ſee many caſt themſelues to the ground, who for al that ceaſſe not to rage, in ſuch wyſe, as if it were poſsible, they would mount aboue the cloudes to giuegive battell vntounto God. And we ſee ſome alſo caryed away with rage, bicauſe they cannot ruſhe againſt God as they would do. But cō trariwiſe Iob did caſt himſelfe to the earth, of purpoſe too worſhip God, hauing a ſpeciall eye vntounto him to humble himſelf before his high Maieſtie. For when we feele Gods hand, it is to the intent we ſhould do him more reuerence than we hauehave done afore. Surely if God handle vsus gently, it ought to moue vsus to come to him, according as he allureth vsus by his doing. VVherfore vſeth he that great goodneſſe but of purpoſe to draw vsus vntounto him? But foraſmuch as wee bee ſo loth to come to him: he is faine to ſummon vsus, & to ſhew what authoritie he hath ouer vsus: like as whē a prince ſeeth his ſubiect ſlow to do his dutie, he ſendeth his officer to him to ſummon him. So alſo God perceiuing that we paſſe not of comming vntounto him, or rather that we come not to him with ſo willing and earneſt affection as were requiſite, prouoketh vsus and ſummoneth vsus. Iob therfore knowing what is the ende and true vſe of afflictions, did caſt himſelf to the ground, of purpoſe to do reuerence vntounto God, and to ſay: Lord, it is true that I hauehave ſerued & honored thee heretofore, and of all the tyme that I hauehave flouriſhed and bene in my chiefeſt tryumph, I hauehave had a pleaſure to do thee ſeruice. But what for that? I hauehave not knowne myſelfe inough, and now I ſee what my frailtie is, and how that all of vsus are wretched creatures. And therefore my Lord, I come nowe to do mine homage newe againe to thee, ſeeing it pleaſeth thee to afflicte mee in this world. My Lord, I willingly yeld my ſelfe vntounto thee, and I deſire nothing but to put my ſelf as a ſubiect into thy hand howſoeuer the world go. Thus much concerning this ſaying, that Iob did caſt himſelfe too the ground, of purpoſe to worſhip God. And nowe let vsus come to that whiche is ſaide, that is to wit, how Iob acknowledged what men are, Naked I came out of my mothers wombe, and naked (ſayth he) I ſhall returne againe. VVhereas hee nameth his mothers wombe, hee meaneth another thing: that is too witte, the wombe of the earth, who is the mother of all things. Or elſe as a man pinched at the heart, hee vttereth not his words to the full, but as it were cutteth them halfe off, according as we ſee that ſuch as are in extremitie of ſorrow, expreſſe not their wordes to the full. Neuertheleſſe, this proteſtation is cleere inough: that is to wit, that Iob ment to ſay thus: Very well, then muſt I be faine to return into the earth, euen in the ſame plyght that I came oute of my mothers wombe. True it is that a man maye take this ſaying two ways: Firſt as a generall ſentence: Behold how men come naked into the world: and when they paſſe out of it they come too the ſame point againe: they brought not their ryches, nor theyr honoure, nor theyr pompe, nor their pleaſures with them, and they muſt be fain to go away into rottenneſſe, and the earth muſt receiue them. But the other expoſition is more agreeable: namely, that Iob applyed the ſayde ſentence too hys owne perſon, as if he ſhould ſay: I came naked out of my mothers womb, and it hath bin Gods pleaſure to enrich me for a tyme, ſo as I hauehave had great heards of cattell, a great houſhold, and a goodly ſort of chyldren, and to be ſhort, I was gloriouſly decked with the benefits and bleſsings which God had beſtowed vponupon me. But now it is his wil that I ſhal go hence ſtarke naked: it is he hath enriched me with al theſe thinges, & now he taketh thē away again, to the intent I ſhould returne into my fyrſt ſtate, and diſpoſe my ſelfe to creepe foorthwith into my graue. And this ſentence is well worthy too bee marked. For Iob coulde not make a better proofe of his pacience, than in determining too bee ſtarke naked, ſyth it was Gods good pleaſure that hee ſhoulde bee ſo. True it is that men hauehave fayre excuſes, as that they can not force nature, but that (ſpyte of their teethe) they muſte bee fayne to returne naked too theyr graues. And euen the Paynims hauehave ſayde, that there is not any thing but deathe, whiche ſheweth howe ſmall a thyng man is. VVhy ſo? For wee hauehave a gulfe of couetouſneſſe in vsus, ſo as wee coulde finde in our heartes to ſwallowe vppe the whole earth. If a man hauehave plentie of ryches, of Vyneyardes, of Meddowes and poſſeſsions: that ſuffyſeth him not, God muſte bee fayne too create newe worldes for vsus, if hee mynde too ſatiſfye vsus. And yet bee wee once deade, wee muſte hauehave no more ground than oure owne lengthe, wherein too rotte and conſume awaye to nothing. So then, death ſheweth what wee bee, and what is oure nature: and yet neuertheleſſe yee ſhall ſee many ſtriue againſt that neceſsitie. They make them gorgeous Tombes, and they will hauehave triumphant funerals. It ſhould ſeeme that ſuche men coulde finde in their heartes to reſiſt God: but they can not attayne to theyr purpoſe. And truely ſuche is the generall ſtate of man. But as for vsus, it becommeth vsus too ſuffer paciently the loſſe of our goodes and ryches, when ſo euer wee bee berefte of them: I ſay, it becommeth vsus too ſuffer God too ſtrippe vsus out of all, euen to oure bare and naked skynne, and to prepare oure ſelues to returne to oure graue in the ſame ſtate. Beholde (I ſaye) wherein wee maye proue oure ſelues too bee pacient. And this is it that Iob ment in this ſentence. Alſo as ofte and as long as wee wante the goodes of this worlde, or indure hunger and colde, or bee nipped with anye aduerſitie, and hauehave no reliefe: let vsus be thinke vsus of oure byrthe, and let vsus conſyder our ſelues, bothe what wee bee, and whence wee come. For men abuſe the fatherly care that God hathe of them in prouiding them the thinges whiche they hauehave neede of. True it is, that we ought to hauehave this leſſon wel imprinted in oure hearte: namely, that God wyll not hauehave vsus too wante anye thing, nor hathe put vsus in this worlde wythout mynding to nouriſhe vsus there. But yet muſte wee alwayes acknowledge that the ſame commeth from elſewhere than [from our ſelues] and that we may not thinke wee hauehave the thinges in our owne right, which wee holde of the free goodneſſe of our God. If a man ſhould fynde mee of his owne free coſte, and ſay vntounto mee, come dayly too mee, thou ſhalte hauehave thus muche wyne, and thus much breade, and I will intertaine thee, how beit that I will not bynde my ſelfe too thee, but gyue thee it freely: If I woulde herevpon holde plea againſt him, to bynde him at whoſe hande I ought to begge eueryevery daye, and at whoſe hande I receyue all my ſubſtaunce: or if I make a rente of that whiche hee gyueth mee of hys free lyberalitie, ſhoulde it not bee a verye heynous vnthankefulneſſe? I ſhoulde deſerue to be ſpitted in the face. And therefore muche more are wee bounde to receyue Gods benefites with all modeſtie, aſſuring our ſelues that he oweth vsus not any thing, and that in as much as wee bee poore, it becommeth vsus to repayre vntounto him too begge at his endleſſe liberalitie eueryevery day. So then, when ſoeuer wee bee driuen to any neceſsitie, lette vsus hauehave recourſe backe (as I hauehave ſayde) and examine, from whence came I▪ Euen out of my mothers wombe, ſtarke naked, and a poore and wretched creature: I was not able too helpe my ſelfe, nor too ridde mee of the pouertie wherein I was, ſo as I muſt needes hauehave periſhed altogither, if I had not ben ſuccoured by others: ſo it pleaſed God to foſter mee, and to intertayne mee euen too this houre, and too gyue mee of his gracious benefites without number. And therfore if it pleaſe him now to ſcourge me, it is good reaſon I ſhould beare all paciently, ſeeing it commeth from his hande. Thus yee ſee what wee hauehave too marke vppon that whyche Iob ſheweth vsus, in ſaying, Naked I came out of my mothers wombe, and naked I ſhall returne agayne too my graue. Fynally, when God gyueth goodes intoo our handes, wee imagine that wee ſhall poſſeſſe them ſome long tyme, and that the ownerſhip of them ſhall contynue with vsus, and that wee ſhall be ſo accompanyed wyth oure ryches, as they ſhall goe with vsus too oure graue, and that they ſhall neuer departe from vsus. But lette vsus not make ſuche accompte of them: for that were but too deceyue oure ſelues. But contrarywyſe, lette vsus aſſure oure ſelues, that if it bee Gods good pleaſure to take away the goodes that hee hath lente vsus, whither it bee to nighte or to morrowe, wee muſte bee readye too forgoe them, and that hee dothe vsus no wrong to bereaue vsus in one minute of an houre, of all that wee coulde get during oure whole lyfe. As concerning the reſydue, Iob leadeth vsus yet further, in ſaying, that God had gyuen, and God had taken awaye, and that the name of the Lorde was bliſſed therefore. VVhen hee ſayeth, that God had gyuen, hee ſheweth howe it is good reaſon, that God ſhoulde hauehave the diſpoſing of the thinges that hee hathe put intoo oure handes, ſeeing they bee his. For when God ſendeth vsus ryches, hee releaſeth not his owne right, that hee ſhould no more hauehave the ſoueraintie which hee ought to hauehave as the maker of the world. For this worde Maker importeth that hee hath made all things in ſuche ſorte, as it is meete that all power and ſouerain dominion ſhould remain vntounto him ſelf. And albeit that men poſſeſſe their portion of it, according to the portion of goods which he hath giuen them in this world, yet it is meete that he ſhould ſtil continue lord and maiſter. Iob therefore knowing this, ſubmitted himſelfe wholly to Gods good will. And it is the thing that all of vsus confeſſe to be moſt rightful, notwithſtanding that in the meane whyle there is not any man that is willing to frame himſelfe thereafter. And for proofe heereof, if God giuegive vsus leaue too ioy a two or three dayes in any benefite of his: wee thinke hee doth vsus great wrong if hee take it from vsus againe, and wee grudge agaynſte him for ſo dooing. And what meaneth this? It is the ſame vnthankfulneſſe that I ſpake of euen nowe: namely that when God hathe once ſhewed himſelfe lyberall to vsus of his owne free goodneſſe: wee are of opynion that hee ought neuer too fayle vsus what ſo euer wee doe. Lo here a ſentence common ynoughe in talke, howbeeit ſo yll practiſed, as a man may well ſee that it is vnderſtoode but of a very fewe. So much the more behoueth it vsus to conſider what is meant by thys ſaying, The Lorde hathe gyuen, and the Lorde hathe taken awaye: that wee may know what maner of authoritie the Lord hath, to giuegive vsus the enioying of his benefits, and alſo to take them away from vsus eueryevery minute of an houre at his pleaſure. And heere we ſee why Sainct Paule exhorteth vsus that foraſmuch as the ſhape of this world paſſeth away, and all the things therin do glide and vaniſhe awaye: wee ſhoulde poſſeſſe as if wee poſſeſſed not, that is to ſaye, we ſhould not hauehave our mynds tied to them, as it is ſaide in another place, that we muſt not ſettle our ſelues vponupon the vncertaintie of ryches, but when God ſhall hauehave bereft vsus of all that he gaue vsus, wee muſt be always ready to ſay with Iob: very well, thou O Lord haſt vſed thyne owne right, thou haſt gyuen and thou haſt taken away at thy pleaſure. Thus yee ſee what is the effecte of this ſtreine: namely, that as often and whenſoeuer wee thinke vponupon the goodes of this worlde, wee muſt alwayes beare in mynd, that we hold them all of God. And vponupon what condition? Not in feeſimple, ſo as he ſhould pretend no more title to them, nor bee maiſter of them any more: but vponupon condition that if it pleaſe him to put them intoo oure handes, hee may alſo plucke them from vsus when hee thinkes good. Let vsus vnderſtand then, that wee be ſo much the more bound to him, when he cauſeth vsus to enioy ſome benefite of his for a daye or a monethmonth, or for ſome ſpace of time, and that we muſt not thinke it ſtrange if he bereaue vsus of them afterward, but hauehave recourſe to the ſaid knowledge which I hauehave ſpoken of, namely that God dothe euermore holde ſuch a ſuperioritie ouer vsus, as hee may diſpoſe of hys owne as hee lyſteth hymſelfe. If it bee lawfull for mortall menne too diſpoſe of their goodes as they liſte themſelues: ought wee not to graunt it much more to the lyuing God? Seeing then that God ought to hauehave this maiſterſhip, not onelyonly ouer the thinges that wee poſſeſſe, but alſo ouer oure owne perſons and ouer our chyldren: let vsus humble oure ſelues afore him, to ſubmit oure ſelues wholly to his holy will without gainſaying. Yea but for all that, there are verye fewe that yeelde ſo muche honor vntounto God. True it is that all men will eaſily ſaye how it is God that hath gyuen them all that they poſſeſſe: but what for that? They chalendge all too them ſelues and vaunte them ſelues as it were in ſpyte of him. And what is that? I praye you is it anye better than flatte mockerie? Yea verelye it is too groſſe an hypocriſie when after wee hauehave proteſted to hold all things of God, yet notwithſtanding wee meane nothing leſſe, than that hee ſhoulde hauehave the diſpoſition of them, or that hee ſhoulde chaunge anye thing, but wee woulde hauehave him let vsus alone and ſet vsus at free libertie, as if we were ſeparated from him and exempted from his iuriſdiction. This is as muche as if a manne ſhould ſay, O, I am well contented to acknowledge ſuche a one for my prince: I wil doe mine homage and alegeance vntounto him: howbeit ſo as he enter not into my houſe, ſo as hee come not too demaunde anye thing at my hande, ſo as hee trouble mee not. The worlde coulde not beare with ſuch a vilanie: and yet neuertheleſſe we ſee howe men dallye with God. And what is it that wee meane by this confeſsion, that wee holde all of him, and in the meane whyle will not abyde that hee ſhoulde touch any thyng? VVee ſee then how the worlde doth openly playe mockholyday with God: and yet that it becommeth vsus alwayes to follow that which is ſhewed vsus here: that is to wit, that foraſmuche as God hath gyuen vsus that which we poſſeſſe, he may call it backe againe and withdraw it from vsus when he will. But yet that which is added byandby after (namely that the name of God ſhoulde be bliſſed) importeth more. For heerein Iob ſubmitteth hym ſelfe in ſuche wyſe vntoo God, that hee confeſſeth him to bee good and iuſte, notwithſtanding that he be ſcourged ſo roughly at his hande. I hauehave ſayde that this importeth more: bycauſe that eueryevery man may graunt all power and ſoueraintie vntounto God, and he may ſay, well, ſeeing he hath gyuen, hee may alſo take. But in the meane whyle hee will not acknowledge that God dealeth iuſtly and by good reaſon: for ther are many who when they bee ſcourged, doe blame God of crueltie, or of ouergreat roughneſſe, ſo as they can not reſerue vntounto him this right of his to withdrawe that thing which hee hath giuen them, nor conſider (as I hauehave ſayde afore,) that they poſſeſſe their goodes with condition, that they maye be ſtripped out of them to day, or to morrowe. There are very fewe that hauehave this conſideration with them, to reſt quietly vponupon it, and to confeſſe that there is nothing better than to ſubmit all things to Gods Maieſtie, and to acknowledge that if he ſhould let vsus follow our owne ſway, there were no way with vsus but confuſion: and that if hee gouerne vsus according to his will, all will bee to our profit and welfare. Lo wherevnto it behoueth vsus to come. And alſo we ſee there is very muche imported in this ſentence when it is ſayde, Bliſſed bee the name of the Lorde. For wee muſt not onelyonly picke out the words: but alſo conſider of what mynde they proceede, and that they be ſpoken truly and vnfaynedly. For howe is it poſsible that wee ſhoulde bliſſe the name of God, if wee doe not firſt acknowledge him to be rightuous? But hee that grudgeth againſt God as though he were cruell and vnkynd, curſſeth God: bicauſe that as much as in him lyeth, hee lifteth himſelfe vp againſt him. He that acknowledgeth not God to bee his father, and himſelfe to be Gods chyld, ne yeldeth recorde of his goodneſſe, bliſſeth not God. And why ſo? for they that taſt not of the merciemercy and grace that God ſheweth to men when he afflicteth them: muſt needes grynd their teeth at him, and caſt vp and vomit oute ſome poyſon againſt him. Therefore to bliſſe the Lordes name, importeth as much, as to perſuade our ſelues that he is iuſt and rightfull of his owne nature: and not only that, but alſo that he is good and mercyfull. Lo here howe we may bliſſe Gods name after the example of Iob: that is, by acknowledging his Iuſtice and vprightneſſe, and moreouer alſo his grace and fatherly goodneſſe towards vsus. And here we ſee alſo why the text addeth for a concluſion, That in al theſe things Iob ſinned not, nor charged God with anye vnreaſonableneſſe. VVorde for worde it is thus: Iob dyd not laye afore God or put vponupon God any vnreaſonable thing: and it is a maner of ſpeaking well worthie to bee marked. VVhereof commeth it that men martyr them ſelues in ſuche wyſe when God ſendeth things cleane contrarie to theyr deſire: but for that they knowe not that God doth all by reaſon, and that he hath iuſt cauſe to do ſo? for had we it well printed in our hearts, that all things which God dothe are grounded vponupon good reaſon: it is certaine that we woulde be aſhamed to encounter him as we doe: conſidering (I ſaye) how we knowe that he hath iuſt occaſion to diſpoſe of all things in ſuch wiſe as we ſee. Nowe then, it is purpoſely ſayde, that Iob imputed not any vnreaſonable dealing vntounto God: that is to ſaye, that he imagined not God to doe any thing that was not iuſt and vpright. Marke this for a ſpeciall poynt. But it behoueth vsus to marke, that in theſe wordes (vntounto God) there is verye muche implyed: for we conſider not how horrible a matter it is to talke of Gods workes after ſuche ſorte as wee doe. If God ſende vsus not what ſo euer wee wyſhe, wee fall too reaſonyng wyth hym, and wee holde plea wyth hym. Not that wee will ſeeme too doe ſo: but the deede it ſelfe ſheweth that it is ſo neuertherleſſe. VVee hauehave an eye to euerye blowe, ſaying: Howe commes this to paſſe? But of what mynde is this ſpoken? Euen of a venemous heart, As if a man ſhould ſaye, This matter ſhoulde hauehave gone otherwyſe, I ſee no reaſon why it ſhould be … and ſo in the meane whyle, God is condemned among vsus. Beholde howe menne ruſhe without theyr boundes: And what do they in it? It is all one as if they ſhoulde accuſe God to bee either a t…nt, or a brainleſſe perſon that ſeeketh nothing but to bring… to confuſion. Lo what horrible blaſphemie there followeth eueryevery blaſt of mens mouths, and yet there be very few that conſider it. But yet it is ſo great a mater as it hath pleaſed the holy ghoſt to teach vsus, that if we mynd to giuegive glorie vntounto God, and to bliſſe his name as becommeth vsus, we muſte be fully perſuaded, that God doeth not anye thing without reaſon. So then let vsus not charge him, nother with crueltie nor with ignoraunce, as though hee did things of ſpyte or at randon: but let vsus acknowledge that in all poynts and in all reſpects he procedeth with wonderfull iuſtice, exceeding great goodneſſe, and infinite wiſedome, ſo as there is nothing but vpryghtneſſe and equitie in all his doings. And true it is that here remayneth one point more to debate: that is to wit, howe Iob acknowledged GOD to bee the taker awaye of the things that he was ſpoyled of by the theeues, whiche ſeemeth a very ſtrange thing vntounto vsus. But for as much as this time will not ſerue to declare it nowe: wee will reſerue it till to morrow. It ſhall ſuffice to ſhew you, that if wee bee afflicted, wee muſte not thinke it happeneth withoute reaſon, but rather that God hath iuſt cauſe to do it. And therefore when wee be troubled and greeued, we muſt hauehave recourſe vntounto him, and praye him to graunt vsus the grace, to know that nothing befalleth vsus in this worlde, but by his ordinance: yea and to be aſſured, that he diſpoſeth things in ſuch wiſe, as all turne continually to our welfare. And when wee hauehave this maner of knowledge, it will make vsus to beare paciently the afflictions that hee ſendeth vponupon vsus. Alſo it will ſerue to humble vsus before him, and that when he hath made vsus to taſt of his fatherly goodneſſe, we ſhall deſire nothing but to gloryfye him by all meanes, as well in aduerſitie as in proſperitie.
Now let vsus fall downe before the preſence of our good God, with acknowledgement of our faults, praying hym ſo to brydle vsus, as we may not ouerſhoote oure ſelues in our vayne imaginations, but rather that we knowing how all our benefit and welfare lyeth in him, may come to him too ſeeke it, reſting oure ſelues wholly vponupon his merciemercy: That when he hath once made vsus to taſt of it, wee may be ſo fully perſuaded of his louelove whiche he beareth vsus, that although hee cauſe vsus to walke in many troubles and aduerſities in this worlde, yet wee maye neuer ceaſſe too cleaue faſte too hym continually, nor too walke in feare and obedience vntoo hym, vntill hee hauehave rid vsus out of this mortall bodye, and oute of this impryſonment and bondage of ſinne wherein wee bee, too gather vsus vp intoo his heauenly glory, where we ſhal hauehave no let, but that we maye reioyce in our God as partakers of his glory and of his goodes. That he will graunt this grace not onelyonly to vsus but alſo, &c.