Sermons on Job, Sermons · Chapter 7
The .xxvij. Sermon, which is the first vponupon the ſeuenth Chapter.
1 IS there not a time appoynted too man vvhiche is vppon the earth, and are not his dayes as the dayes of an hireling?
2 As a bondman longeth for the ſhadovve, and as an hireling longeth for the end of hys laboure:
3 So hauehave I the vayne moneths, and paynefull nights are appoynted vntounto me.
4 In laying me dovvne I ſay, vvhen ſhall I riſe? and being in my bed, I am cloyed vvith bitterneſſe euen vntill the euening.
5 My fleſh is clothed vvith vvormes and with duſt of the earth: my skin is alto broken & corrupted.
6 My dayes glide avvay like a vveauers ſhettle, and vvaſt avvay vvithout hope.
WE know well that as long as we liue in this world wee muſt indure many miſeries, but yet wee could find in our harts that God ſhould handle vsus after our own meaſure. And wee bee ſo tender and nice, that ſo ſoone as he layeth his hand vponupon vsus, we thinke it to be very much: yea and euen the pacienteſt of all are at that poynt. But when God proceedeth with afflicting of vsus ſtill, ye ſhall ſee our faintneſſe bewray and diſcouer it ſelfe more. And this is the thing that we hauehave to handle at this time. For Iob complayning that his miſerie indureth ouer long, ſayth that a man ought to hauehave had a time ſet him afore hand: as if he ſhoulde ſay, God hath not ſet vsus vponupon the earth in ſuch vnquietneſſe as we be, but that there ſhould be ſome time to make an ende of our miſeries. But I am in ſuch plight, as I hauehave no releaſe nor reſt night nor day. It ſeemeth then that my cace is worſe than all other mens, and that God is minded to afflict me beyond that which the ſtate of mans life is able to beare. Lo what his purpoſe is. And wee ſee how all this anſwereth vntounto that which I hauehave touched: that is to witte, that at the firſt ſight we can well confeſſe it too bee good reaſon that we ſhould be troubled, and that we ſhould hauehave hartſores here in this world: but yet therewithall wee woulde fayne that God ſhould ſpare vsus, and as ſoone as hee doth but touch vsus with the tip of his finger, wee would hauehave him ſtreightwayes withdraw his hand and that our afflictions ſhould not be of any long continuance. It ſtandes vsus in hand to marke well this ſtreyne. For in the perſon of Iob, the holy Ghoſte hath ſet our frailtie before oure eyes as it were in a glaſſe: I meane the frailtie of mynde and not of body. It is certayne (as I hauehave ſayd heretofore) that Iob had ſuch a courage and conſtancie as is wonderfull among men and yet a man may ſee in what taking he is. So thē what ſhall become of thoſe that hauehave nothyng but infirmitie, and whiche hauehave ſcarcely receyued three droppes of courageouſneſſe to ſuſteyne themſelues withall in the middes of their afflictions? Muſt not ſuche men quayle out of hand, when wee ſee that Iob was ſo beaten downe whome God had ſtrengthned ſo mightily wyth his grace? But firſt of all let vsus foreward with this leſſon, to apply the ſame to our owne vſe: namely that a time is apointed to man that is vponupon the earth. For it is profitable for vsus to comfort vsus in our afflictions. And ſpecially when it commeth to the ſeruing of God, and too walke in feare and awfulneſſe: this ought to come to our remembrance, according alſo as we ſee the holy ſcripture ſpeaketh▪ True it is that Iob miſapplieth this ſentence: but yet of it ſelfe it is good and holy, and (as I hauehave ſayd alredy) it ought to ſerue vsus for a very profitable inſtruction. As doubtleſſe when ſainct Peter telleth vsus that we muſt walke in feare, bycauſe God ſercheth the bottome of mens hartes and iudgeth without accepting of perſons, and that wee muſt one day render an account afore him, and that when wee hauehave contented mortall men with ſome outwarde apparance, it is nothing worth, for hee ſhall diſcouer all oure affections and thoughts: in good ſooth it ſhould ſeeme to be a hard cace, that Gods children ſhould be fayne to lyue here as it were in feare and vnquietneſſe. For ſaint Peter addeth. It is (ſayth he) during the pilgrimage of our lyfe. VVe ſee how ſaint Peter foreſetteth a time to the faithfull to walke after that ſort: verely to the end to giuegive thē ſome comfort, and that they ſhould take ſome courage by hauing an eye to the euerlaſting reſt that is prepared for them in heauen. Then may we well profite ourſelues by this ſentence, when it is ſayd, that there is a time appointed vntounto man vponupon earth. And what a matter were it if our life ſhould be prolonged without ende, and wee ſtill continue in ſuch cace? for there is no reſt for men. True it is that thoſe which ſhunne God and drag backe from him, hope well that they do themſelues a good turne, yea ſo long as they may royſt it out in their delights and pleaſures: but yet in the meane while they muſt bee …ame to be inuironed with many miſeries: wee may hauehave fayre wherewith to diſpatch our ſelues, but yet doth God holde vsus there as it were impriſoned. VVhat a matter were it then, if we ſhould bee in miſerie without hope of any deliuerance or ſetting free? It were ynough to ſet vsus in a rage and to caſt vsus into deſpaire. As oft then as we thinke vponupon the great number of greeuances, wants, and afflictiōs that are in this world, let vsus marke that God comforteth and releeueth vsus by ſaying thus: VVell, yee paſſe through thys world, but your life is ſhort, therefore indure ye paciently the afflictions that are ſo ſhort, and in the end yee ſhall come to the reſt that I hauehave prepared for you. Ye ſee after what ſorte we ought to mind this doctrine, if we intende to take profite by it. As much is to be ſaid of all the chaſtizementes that God ſendeth vsus. For that whiche I hauehave ſaid hitherto, extendeth generally to our whole life. But in particular, whenſoeuer we ſhall indure any aduerſitie, verely god will ſend an end of it according as we ſee how he ſpeaketh by his prophet Eſay, when he commaundeth him to cōforte his people. Thine apointed time (ſayth he) is at an end. He ſpeaketh there of the captiuitie of Babylon. For his meaning is, that although hee ſcourgeth his people for their ſinnes, yet he intēdeth not to cōſume thē vtterly, but keepeth a meaſure in his corrections, that anone after they may hauehave ſome releaſe, and knowe that God hath had pitie of them, and will not puniſh them to the vttermoſt, and therefore that they ought to be thākfull towards him for his goodneſſe. VVee ſee then howe that in all the whole courſe of our life we muſt be fayne to ſuffer aduerſities heere: howbeit God will not prolong them beyond their appoynted time. But ſoothly it ſhould ſeeme that this is a common thing though God ſpake not of it: and euen the heathen men (I meene euen the moſte brutiſh of them) hauehave alwayes had their recourſe too that poynt. For in all the miſeries that could befall them, they comforted themſelues therewith, ſaying: well, there is no miſerie ſo great, but it hath an end. See I pray you howe they meaſured their paſsions. It ſeemeth then to be a ſuperfluous doctrine when God to comfort vsus with, declareth that there is a time foreſet too men, and that theyr dayes are as the dayes of an hireling. Howbeit wee hauehave to marke, that whatſoeuer men conceyue in their imagination: yet when God preſſeth them, they are abaſhed at it, and to their ſeeming they are in a bottomleſſe gulfe whereout of they can neuer ſcape. So long as wee bee in reſte we hauehave the skill to ſay, that when aduerſities bee great and ſharpe, they are not of long continuance. But if God ſummon vsus afore him, and make vsus to feeele oure ſinnes: his iuſtice is ſo dreadfull to vsus, as behold, we are inclozed round about with a maze, whereoutof wee ſee no way to ſcape, ſo as it ſeemeth that he will make vsus go eueryevery day deeper into it than other. Yee ſee then howe men are aſtonyed when Gods iuſtice toucheth them in good earneſt. And ſo much the more behoofefull for vsus is thys doctrine, when God telleth vsus that foraſmuche as wee muſt paſſe through many miſeries while we liue in thys world, wee ought to conſider that our life is tranſitorie: and ſo ſhall it not greeue vsus to be vnderunder ſuch a ſtate, ſeeing that the end of it is appoynted aforehand. And afterward if God chaſtize vsus, if he ſend vsus any afflictions: well, he preſſeth vsus now, but it will not laſt ſo for euer. It is certayne that we be not able to hold out ouerlong: & therefore he keepeth meaſure, for he knoweth what is conuenient for vsus. So then let vsus abide paciently till he delyuer vsus, and we ſhall not be diſappointed of ſuch hope. Verely if eueryevery of vsus hauehave an eye to himſelfe, we ſhall finde oure ſelues to hauehave very great neede to be put in mind of thys gere. For although we know it: yet we forget it and wote not what it meeneth when wee come to the putting of it in vre. And for proofe heereof, there is not any of vsus that fayth not, will this geare neuer be done? If wee hauehave any affliction, ſo as one be ſicke, another pinched with pouertie, and the thirde tormented with ſome hartgriefe that troubleth him without ceaſsing: we aske, ſhall we always be new to begin again? will there neuer be end of it? Seing that our fleſh & our nature is ſo inclined to ſtorme & repyne, let vsus aſſure our ſelues how it is not without cauſe that God forſetteth the determinate time whereof mention is made heere. And heerewithall let vsus marke, that (whereas it is ſayd, is there not a time appoynted for mē ▪) it belongeth only to God to forſet vsus the time. And thys may do vsus much ſeruice. VVherefore? For if God knewe not what we bee, and what is good and conuenient for vsus▪ wee might well bee ſorie to heare that the tyme of our miſerie is in his hand, and at his appointment. But for ſomuch as he knoweth what we be able to beare, and perceyueth that if we ſhould be charged ouerſore, we ſhould ſinke vnderunder the burthen, yea and be vtterly cruſhed and broken: for ſomuch (I ſaye) as God knoweth this, and therevpon declareth vntounto vsus, that hee holdeth vsus vp according as he ſeeth our feebleneſſe doth require, and that if he vphild vsus not continually with his hand we ſhoulde bee in daunger to be broken all to peeces, but hee knoweth well how to moderate the weight of the afflictions that hee ſendeth vsus: now ſeeing wee hauehave ſuch promiſes, hauehave we not good cauſe to be glad of this foreſetting of the time? And further let vsus marke well, that inaſmuche as we hauehave our time determinate heere bylowe: we muſt thereafter make the compariſon with Sainct Paule, betweene the miſeries that laſt but the twincling of an eye: and the [endleſſe] glory of heauen. For the ſhortneſſe of the afflictions of this world (ſaith he) muſt make vsus too thinke them light. For when we hauehave an eye to the euerlaſting and endleſſe kingdome of heauen: it ought to outway in the balance all the worldly miſerie that is poſsible to be deuiſed. Seing then that the caſe ſtandeth ſo, as ofte as we be tempted to ouerſorowing, impaciēcie, or deſpair: let vsus hauehave recourſe to that which is ſayd heere, which is, that the time thereof is foreappointed, and let vsus vnderſtand that God hath foreſeene what is good for vsus too indure, and that oure afflictions befall vsus not without his good pleaſure. Furthermore alſo let vsus vnderſtande that hee handleth vsus not onelyonly with vprightneſſe and reaſon: but alſo with a fartherly louing kindneſſe. Lo what we hauehave to marke. And this doctrine extēdeth very farre, howbeit, it conſiſteth more in experience than in talking vponupon it. For we may reaſon of it long ynough [to no purpoſe] but the chiefe poynt is that eueryevery of vsus regard to profite himſelfe by it at his neede: as how? Surely our life would ſeeme very ſhort vntounto vsus, if it were not ſubiect to ſo many wantes: ſo long as we hauehave our owne wiſh and are at reſt, eueryevery of vsus can confeſſe that our life is nothing, and that it is as ſhort as any thing can be. But whē we thinke vppon the infinite miſeries wherewith it is full fraughte, and that aſſoone as wee be paſſed out of one miſerie wee muſte enter ſtreightways intoo another and begin continually new agayne: this long lingering makes vsus ſtarke weery. And therefore let vsus hauehave recourſe to that whych is ſayde here: namely that God hath appointed the tyme, and that it is in him to diſpoſe of vsus [as he liſteth.] Then muſt we contente our ſelues with the meaſure that hee hath giuē vsus, knowing well that he woteth what is meete and expedient for our feebleneſſe. And yet notwithſtanding, it is not for euer that wee ſhall be fayne to languiſhe here: there will be an end, at what time God ſhall take vsus out of this earthly pilgrimage, yea euen to call vsus to hys euerlaſting reſt, and there ſhall be none end, there ſhall be no time ſet. Furthermore when God viſiteth vsus, and eueryevery of vsus in himſelfe indureth ſome neceſsitie, or ſome chaſtizements: let vsus acknowledge thus: VVell, it is true that if this geere ſhould laſt euer, we ſhould needs quaile. But God knoweth the ende whiche he mindeth to gyue vsus: hee hath promiſed that wee ſhall not continue ouerwhelmed vnderunder the burthen: let vsus tarie till he reach vsus his hande in our aduerſities, and let vsus aſſure oure ſelues that hee will prouide for vsus in due time. Lo howe wee ought too applie this leſſon to our owne vſe. But in the meane while wee ſee that Iob hath ill profited by it: and therefore muſt wee bee ſo much the water, that wee abuſe not a ſentence when God putteth it into our mynde, too inſtruct vsus, by applying of it to the cleane contrarie. And yet it is an ordinarie matter with vsus ſo to doe. VVhen we reade the holie Scripture, if any comfort be giuen vsus ther, or if it ſerue to aſſuage our griefe, what do we? O ye ſee heere is a comfort that God giueth to his children: but I am vtterly bereft of it: it ſeemeth that God would chere vp his faithfull ones, to the ende to caſt me into diſpaire: ſeeing the caſe ſtandeth ſo, what can I thinke but that I am vtterly barred from all hope of his grace? Thus ye ſee howe wee deale commonly in that behalfe. VVheras God allureth vsus as gently as can bee, and whereas hee ſweeteneth all our miſeries and ſorrowes: wee thruſt it all from vsus, and ſeeke nothing elſe but to nouriſhe the maladie within vsus, and too barre oure ſelues quyte from Gods fauour, and to caſt it a great waye off. VVe ſee that this befell to Iob: and therefore let vsus not thinke it ſtraunge if we be ſubiect to ſuch like temptations. But what? we muſt remedie it, and praye God to giuegive vsus the ſpirite of wyſedome, that we may know howe to applie to our own vſe and welfare, all the warnings that he giueth vsus. And now let vsus come to treate of that which is ſaid here. Iob alledgeth, Howe nowe? is there not a time appointed for man that is vponupon earth? True it is that here beneath, men are poore and wretched creatures: but yet may they after ſome ſort be glad, ſeeing that God hath not ſet them heere to continue ſo for euer. Lo heere a thing whiche for the moſte part is able to aſſuage all the greefes that we indure vponupon earth. But now (ſayth he) God maketh none ende of my torments. Behold howe Iob complayneth that his ſtate is worſe than all other mens: as if he ſhould ſay, God ſcourgeth mee out of meaſure, for hee ſheweth not that hee is mynded to ridde mee out of the miſeries that preſſe mee. And this is it that I hauehave touched heeretofore: namely, that generally wee can confeſſe well ynoughe howe it is good reaſon that wee ſhoulde indure manye aduerſities whyle wee be in this world: And euerie man can ſay, yea wee bee borne vnderunder the ſame condition and to the ſame ende: and wee muſte not thinke otherwiſe but that man euen from his birth bringeth with him ſo many miſeries, and ſo many wants, as it is a pittie to ſee. I ſay we can well acknowledge this, in generall termes: but ſo ſoone as God ſmiteth vsus, we thinke he hath no meaſure with him. And thus yee ſee at what point Iob is. Alſo ye ſee why I ſayde that the appointing of the time muſt be referred to Gods diſcretion, and not to our luſt. Had Iob (without beeing caried away by his owne paſsions) conſidered well what he ſaid: it is certein that he had not ſpoken amiſſe. VVhy? mans time is foreſet. But Iobs miſdealing is that he himſelfe would be the iudge, and by that meane hee plucketh away the authoritie that belongeth vntounto God. And here wee ſee what wee our ſelues doe in the ſame caſe. True it is that our intent ſhall not bee to bereeue God of his power, nor to vſurpe the right and authoritie which he hath ouer vsus, we will not ſay ſo. But yet in the meane while it is as good as if we did it, if we be not patient, and that wee hold not our affections in awe when wee be afflicted, ſo as we can ſay, VVell Lorde, we are in thy hande, it is not for vsus to ſtint thee, nor to taske thee to the preſent time, to ſay, thou ſhalt doe this or that: but in as much as thou haſt tolde vsus that thou canſt ende oure miſeries, yea and bring them to a happie and deſirable end: Lorde wee will paciently wayte for that whiche thou haſte promiſed vsus. Now then if we hauehave our mindes thus diſpoſed, then ſhal God be honoured as hee deſerueth. But i… we be haſtie, if we be furniſh, if we caſt forthe our complaintes at randon to ſaye, VVhat ſhall become of it? It ſeemeth that God will neuer make any end of our miſeries: I ſay that if wee doe ſo, it is all one as if we would plucke God out of his ſeate, and not ſuffer him to hauehave any more authoritie ouer vsus. Lo how Iob dealeth in this cace. True it is that he is pacient howſoeuer the world go: but yet is that no let but that there is ſome faultineſſe mingled therewith: for the pacience of the faithfull ſort is not alwayes ſo perfect as were requiſite. Seeing that Iob hath miſſed in this behalfe, ought not wee to bethinke our ſelues well who are fully as brittle or more? So then let vsus marke well that as often as God ſhal ſcourge vsus, although the miſerie indure and be prolonged, and although we ſee not that he intendeth to deliuer vsus out of hand: yet notwithſtanding wee muſt not goe after the manner of Iob and ſaye, VVhat? God leaueth me here in continuall torment, and he ſeeth that my miſerie hathe none ende. But let vsus feede oure ſelues with hope, and (as I ſayde) let vsus call to mynde that the determining of the time muſt not be by our luſt, but that it is God that muſte order it according as hee knoweth it to be good. And if we perceiue not the end of our miſeries at the firſt, but that it ſeeme we muſt indure yet more: let vsus not ceaſe to taſt of the goodneſſe which hee hath promiſed vsus. For Gods promiſes will lead vsus to the darkneſſe of death, and there giuegive vsus light to the intente to put vsus alwayes in ſome hope that we ſhall one daye be deliuered from oure aduerſities. And heere yee ſee why Saint Paule ſaith, that although we be harried heere and there, yea and that we be made as it were the of skourings of all things: yet ſhall wee not continue in that cace, but God will gather vsus vp to himſelfe to ioyne vsus with him, and to liue for euer. Behold how we ought to profite our ſelues by all the promiſes that God maketh vntounto vsus, that wee may taſt of them in the middes of all oure miſeries. But now let vsus come to that which Iob addeth. He vſeth ſimilitudes to expreſſe what he meant by the appointing of the time whereof hee hath made mention. For (ſayeth hee) looke mee vponupon a poore bondman or ſlaue (for hee ſpeaketh not of ſeruants, hindes, or ſeruing mē as they be in theſe dayes: but of ſuch as were ſlaues: and afterward he addeth couenaunt ſeruantes (that are hired for wages,) looke me then vponupon a ſlaue howe hee longeth for the ſhadow: that is to ſay, for the reſt of the night, by cauſe hee neuer ceaſſeth laboring all day long: verie well then, ſuch a one deſireth the ſhadowe. Againe, he that is at wages, longeth to hauehave his dayes worke at an end: and if he hauehave a mooneth or more or leſſe to ſerue, he hath an eye to the ende of his terme, that he may hauehave ſome reſt. But as for mee (ſayth he) I hauehave nother reſt nor releaſe. When I laye mee downe, I ſay, howe ſhall I come to the morning? And when ſhall I ryſe againe? VVhen I am vppe in the morning▪ the day ſeemeth to me to be a whole yere long. Then ſeeing I am in this plight. It is well ſeen, that God is not contented to plague me after the ordinarie manner of men: but that he meaneth to thunder downe vponupon me, that I maye not know what to doe nor what to ſay. This is the complaint that Iob maketh, ſaying that his miſerie is exceſsiue▪ and no common miſerie, ſo as heere is no cauſe why any man ſhould ſaye to him, Thou ſeeſt that ſo long as men are in this world, they hauehave many miſeries to indure, thou haſt experience of it, and thou knoweſt after what maner God is wont to deale in that behalf: but God (ſaith hee) vttereth all his force againſt mee, ſo as it ſeemeth he will ouerwhelme me altogither: and when I compare myſelf with others whome he correcteth, I ſee my ſelfe to bee in the bottome of hell, and them to hauehave yet ſome hope of helpe, that they ſhall be deliuered of their miſeries. And here wee hauehave to marke that which hath bene touched alreadie heretofore: that is to wit, that Iob was not preſſed with bodily aduerſitie only, but that his chiefe griefe was to feele that God was againſt him. And therefore addeth he this that inſueth immediatly. Beholde (ſayth hee) my fleſhe is as it were clinged to my bones, and my skin is alto broken and as it were rotten: I am in that behalf as a poore forlorne caytife, and yet notwithſtanding my life paſſeth and glydeth awaye euen as a weauers ſhettle, whiche runneth ſo ſwiftly as a man perceyueth it not, neyther can he meaſure the nimbleneſſe of it. Euen ſo is it with my life (ſaith hee) when I riſe, I am vtterly abaſhed ſo as I hauehave nother eaſe nor reſt day nor night. But although Iob were ſmitten in his bodie: yet the temptation of feeling God to be as his iudge and to holde him (as ye would ſay) vponupon the racke, was farre more greeuous to him, than al the martirdomes that he felt in his body. And here ye ſee alſo why he tormented himſelfe ſo farre: and it is a thing that we ought to marke well. For verie fewe folke hauehave bene exercized in theſe ſpirituall battels: and therefore they wote not what it meaneth: it is an vnknowne language to them: and when God viſiteth them after that maner, yee ſhall ſee them vtterly diſmayd, bicauſe they hauehave not taſted this doctrine in time and place. Then let vsus bethinke vsus of it, and let vsus marke that if all the aduerſities whiche befall vsus are ſharpe and tedious to vsus: yet it behoueth vsus to knowe, that they are nothing in compariſon of the anguiſh that they indure which are preſſed with gods iudgement when he ſheweth himſelf boyſtous towardes them, and giueth them ſome token of his wrath and vengeance: by reaſon wherof ye ſhall ſee them ſo aſtoniſhed, as there is no comfort that can cheere them vp, vnleſſe God work with an extraordinarie operation in that behalf. And why ſo? For in al our miſeries, if God giuegive vsus leaue to returne vntounto him, ſo as we may call vponupon him with hope that hee wil pitie vsus in the end: it is certaine that we can caſt all our cares and troubles vponupon him as the ſcripture ſaith. So thē, our afflictions will be ſweete and amiable to vsus when we can go after that ſort vntounto God. But if we conceiue a miſtruſt once, which ſhutteth vp the gate, and that wee imagin God to be our enemie, and that he perſecuteth vsus, ſo as it is but loſt time and a vaine thing to call vponupon him: it is euen as much as if we were alreadie in the bottomleſſe gulfe of hell. And too this pointe was Iob come in parte, but not altogither, howbeit that hee had experience of it. VVhen wee ſee this, let vsus aſſure our ſelues that God can well ſend yet more than he hath done: and that if he ſpare vsus, it is bycauſe he knoweth oure weakeneſſe. For it was his will to trie Iob to the vttermoſt. If he vſe not ſo rigorous triall towards vsus, it is of his owne infinite goodneſſe. Neuertheleſſe in the meane while let eueryevery man prepare himſelfe aforehande: that hee may be able to withſtande ſuch temptation when ſo euer he ſhall come vntounto it. And though we be toſſed as it were with waues: let vsus not loſe our courage in the middes of ſuche tempeſtes, ſeeing that God hathe ſuſteined his ſeruaunt Iob, yea and plucked him backe againe euen when he ſeemed to hauehave bene vtterly drowned, and as it were ſwallowed vppe into the bottomeleſſe pit. Therefore let vsus vnderſtand that when ſo euer wee ſhall enter into ſuche gulfes, wee ſhall be drawen out againe in the ende, ſo we be hild vp by the hande of God. Thus ye ſee howe it behoueth vsus to be prepared to battell, that we be not out of heart when ſuch temptations come vponupon vsus: and that although it ſeeme we ſhould bee beaten downe at euerie ſtroke, yet notwithſtanding we may hope that God will ayde vsus: which thing he will do in conuenient time, as hee hath done to his ſeruaunte Iob. Furthermore although we hauehave bene afflicted a good while togither, and yet God ſuffereth the afflictions too continue ſtill, and ſpecially if when wee hauehave imagined that we ſhould hauehave ſome end of them, things ſhall come to ſuch a paſſe as they ſhall ſeeme to be cleane contrarie, and that we ſhall neuer be deliuered from them: yet notwithſtanding let vsus reſiſt ſuch temptation as ſhall be caſte before oure eyes, aſſuring our ſelues that God knoweth well howe to diſpoſe the times and ſeaſons, and that it belongeth to him to doe it, and [therefore] that all thinges muſt be put into his hande and to his good will. Beholde (ſayth Iob) I looked if there were any end of my miſeries. VVell, we alſo may well looke for the ſame. For God is not ſo rigorous towardes vsus, but that hee beareth with vsus ſo far as we may lawfully ſay, vntill when, (or how long) ſhall this holde? according as we ſee that Dauid ſpeaketh ſo a good ſort of times. But when we hauehave looked whyther there ſhall be any ende of our miſeries, let vsus learne alſo to beware wee bee not too haſtie. For elſe we ſhall be confounded. VVhat is to be done then? Let vsus ſhet our eyes at preſent things, and let vsus praye God to make vsus behold the end which is hidden from fleſhe and from our owne opinion, I ſay let vsus praye him to make vsus beholde that: and let vsus frame our ſelues wholly to his good will. For this is the only remedy to nouriſh both hope and pacience. Or if we ſee our miſeries to indure long, and that God ſheweth vsus not after what ſort he will make vsus way out: let vsus ſhut our eyes and ſay, well Lord, true it is that thou wilt hold me like a poore blinde ſoule in darkneſſe. Yea: but where is my comforte in the meane while? My comfort is to praye God to giuegive me eyes, not only to beholde preſent things, but alſo to knowe thoſe thinges by fayth which are hidden from me as nowe. Beholde (ſay I) howe we muſt deale: not to ſay as Iob doth, I ſee there is no remedy lefte for mee: for the man that ſpeaketh ſo, is after a ſort in deſpaire. For we muſt not limit Gods power, though a thing ſeeme impoſsible to our ſelues. Hee ſaith, When I lay me downe, I aske when ſhall I riſe againe? And in the morning I ſaye, when will it be night? Let vsus note that this is ſet downe to ſhewe that a conſcience whiche is preſſed with Gods iudgement, is alwayes troubled and in an agonie. Behold after what ſort Moyſes ſpeaketh in treating of Gods dreadfull vengeance vponupon ſuch as ſhall continue wilfully in diſobeying of Gods lawe. Thy life (ſaith he) ſhall hang before thee as vponupon a threede. In the morning thou ſhalt ſay, who ſhall make me to liue till the euening? But Iob ſpeaketh here of the temptation that he himſelf feeleth, that is to wit that he thought the nights too long, and the dayes too weeriſome, according as hee ſaid. One day is longer to me than a whole yere, yea than a mans whole life, I do nothing but pine away, not onelyonly in ſome ordinarie miſeries, but alſo in ſo horrible torments, that I faint vnderunder Gods hand. Now when we ſee that this temptatiō is come vponupon Iob: let vsus hauehave recourſe to the remedie whiche I hauehave touched: that is to wit, to call to mind that it is Gods peculiar charge to diſpoſe of vsus and of all our miſeries: And therefore, doth the time ſeeme long to vsus? Let vsus praye God to make vsus thinke well of all that he doth. For otherwiſe what elſe ſhall wee do but only prouoke God as Iob doth? Not that hee is willing to do ſo: but yet in the meane ſeaſon he ceaſſeth not to be blameworthy for the words that hauehave eſcaped him ſo vnaduiſedly, which he hath caſt foorth agaynſte God in ſuch wiſe as if he ment to ſpite him. Therefore let vsus turne backe ageine and ſay, how now? Is it in thee to appointe times? Is not that in the hand of thy God? wilt thou take his office from him? what intendeſt thou to do wretched creature? VVhither goeſt thou whē thou takeſt vponupon thee after that ſort? Is it not euen to breake thy necke, when thou wilt ſtie thus aboue the skies without wings? So then let vsus learn to walke in humbleneſſe, and praye God that we may take all for good which hee diſpoſeth of vsus, and that we may yeld therevnto, and ſaye, Lord thou art rightuous and wyſe in all thy doings. And therefore graunt vsus the grace not to ceaſe to prayſe thee, and to giuegive thee this glory, namely to take in good worth what ſo euer thou ſendeſt, and to frame our ſelues to the ſame, notwithſtanding that to the fleſh it be hard and bitter to indure. Thus ye ſee, what we hauehave to marke in this text. Furthermore when he ſaith, That his dayes are paſſed more ſwiftly than a weauers ſhettle: heere ſeemeth to bee ſome contrarietie. For he ſayth that his life is ouerlong: and yet neuertheleſſe hee addeth, that his dayes ſlippe away as ſwiftly as any thing. If any man ſaye that Iob was caried awaye with his ouerheadie paſsions: verie well, that is ſomewhat. But there is no contrarietie if we marke well howe that according to the ſimilitude whiche is put heere, the ſame is alſo well placed in the ſong of king Ezechias in Eſay: and it ſerueth to ſhewe that when a man is preſſed with the hande of God, hee woteth no more where he is. For although we endure many aduerſities, yet notwithſtanding wee count ſtill vponupon our life. But if God purſue vsus ouerhaſtily, then wee become as it-were dulheaded, wee bee not after the manner that wee were wont to liue, we be vtterly diſmayde ſaying: How nowe? could this time be paſſed ſo ſone? Yee ſee then what this ſimilitude importeth and what Iob ment as nowe by ſaying, that his life paſſed ſwiftly away like a weauers ſhettle. And why ſo? For he felte Gods hand preſſe him ſo ſore, as hee coulde not but ſighe and lament and ſaye: what? will there be no end? Ye ſee then how Iob ment: and yet in the meane ſeaſon hee ceaſſeth not to bee attached with ſuch feare and anguiſhe, that he was as it were plunged ouer head and eares, by cauſe God hild him as it were vponupon the racke, and ſeemed to keepe no meaſure in chaſtizing him. Lo how we ought to apply this ſimilitude. And hereby we be warned to pray vntounto God in our afflictions, that howſoeuer he keepe vsus in them, wee may hauehave ſome reſt to thinke vponupon our ſelues and vponupon him, I ſaye, to thinke vponupon ourſelues, to the intent we may knowe our ſinnes, and conſider howe much time wee hauehave loſt in our life, to the end that wee may not thinke it ſtraunge though God ſcourge vsus and vexe vsus. For we paſſe the moſt part of our life in pampering of ourſelues, yea euen to aduaunce our ſelues againſt God. And therefore we hauehave great neede to pray him to waken vsus, and to giuegive vsus reſpite to examine well oure faultes. And more ouer let vsus alſo thinke vponupon him. But that cannot be done, but we muſt hauehave ſome reſt and be ſomewhat cheered. Forſo long as wee bee in ſuch hartburning as to chawe vponupon our bridle: it is vnpoſsible for vsus to come vntounto God to comforte oure ſelues in his goodneſſe, which he is readie to make vsus to fele. Therfore we muſt praye him to holde vsus in awe, if we will hauehave our myndes to abyde quiet and peaſable in the midſt of the troubles that may befall vsus. And this alſo cannot be done except Ieſus Chriſt be at hande with vsus, that we may hauehave ſome ſolace in him, according as he himſelfe ſayth, come vntounto mee all yee that laboure and are ouerloden, and I will refreſhe you, and you ſhall finde reſt for your ſoules. As oft then as God ſcourgeth vsus, let vsus determine to pray vntounto him, that we may turne our heart and minde to our Lorde Ieſus Chriſte, ſo as wee maye in him hauehave the reſt whereof hee ſpeaketh: and that when wee hauehave founde the ſame, wee may bee hild in ſuch wiſe by it, as wee may receiue Gods chaſtizementes and corrections, to humble vsus before him, that wee maye leane vntounto his good will, ſo as we may not doubt but that in the end he will bee helpfull to vsus, and ſhew himſelfe fauourable towards vsus. Beholde I ſay after what ſort it behoueth vsus to bee comforted in the middes of the miſeries and afflictions whiche wee hauehave to endure in this worlde, wayting to enioye the bliſſed comfort which God offereth vsus now by his word, and which we ſhall one day enioy in full perfection when he ſhall hauehave taken vsus hence to himſelfe.
And nowe let vsus fall downe before the face of oure good God with acknowledgement of our ſinnes, praying him too make vsus feele them better than wee hauehave earſte done: yea euen in ſuche ſorte as wee may bee aſhamed of them preſently, and come vntounto him touched with ſuche a zeale, as feeling him to bee oure father and ſauiour, wee maye yeelde our ſelues wholly to his goodneſſe, and hee ſtrengthen vsus more and more in the truſte that wee hauehave in him, vntill ſuch time as he hauehave deliuered vsus, not only from the miſeries of the worlde, but alſo from the ſlauerie of ſinne, and called vsus into his heauenly glorie, whiche we poſſeſſe not nowe but in hope. That it may pleaſe him to graunt this grace not onelyonly to vsus, but alſo to all people and nations, &c.
The .xxviij. Sermon, which is the ſecond vponupon the ſeuenth Chapter.
7 Remember that my life is but vvinde, and that mine eye ſhall ſee no more good.
8 The eye of the ſeer ſhall ſee mee no more, thine eyes are vponupon me, and I ſhall be no longer.
9 Like as a cloude paſſeth and vaniſheth avvay: So alſo he that goeth dovvne into the graue ſhall no more comevp againe.
10 He ſhall no more returne to his houſe, his place ſhall knovve him no more.
11 Therefore I vvill not ſpare my mouth, that I ſhoulde not ſpeake of mine anguiſhe, and talke of my miſerie.
12 Am I a Sea, or am I a vvhalefiſh that thou keepeſt me ſo in vvarde?
13 VVhen I ſay, my bed ſhall eaſe me, and my couch ſhal comfort me: vvhen I ſpeake in my ſelf,
14 Then thou frayeſt me vvith dreames and viſions.
15 Behold my ſoule hath choſen the halter and death, rather than my bones.
THE holy Scripture telleth vsus oftentimes that God pitieth vsus in reſpecte of our frailtie: for we muſt not thinke that he is moued with any worthineſſe that is in vsus: there is no ſuch thing. Then if God ſpare vsus and vſe merciemercy towardes vsus, it is more in reſpect of the needineſſe that he knoweth to be in vsus, than otherwiſe: according alſo as it is ſaide, he conſidereth that men are but as graſſe whiche fadeth out of hand and withereth away. Men are but fleſh, (that is to ſay, corruption) and breth, that is to ſay a winde that paſſeth awaye and vaniſheth without returning any more. Now ſeeing that the holie Scripture witneſſeth this vntounto vsus: we alſo ought to ſet it before vsus in our prayers, for to that intent doth the holie Ghoſte ſpeake it. Then let vsus beare in mind, that if we will moue God to pitie, we muſt not alledge that we hauehave deſerued aught at his hande, or that there is any excellencie in oure perſons or in our nature. All this gere muſt be laide vnderunder foote, and there is none otherway for vsus to deale, but to acknowledge, Alas Lorde, what am I but rottenneſſe? I fleete awaye incontinently, there is no ſtrength in me, my life is but a ſhadow. VVhen we ſpeake after this maner: it is a following of the warning that the holie Ghoſt giueth vsus. But we muſt aduiſe our ſelues well, after what ſort and to what purpoſe we vſe ſuch maner of ſpeech: that is to wit, that all ſhould redound to Gods glorie, and to worſhip him by humbling ourſelues vntounto him. For there are that can skil to ſay, Alas, I am but a worme, ther is nothing in mee but vanitie, my life is but a ſmoke that vaniſheth away: & yet in the mean while they hauehave nother humilitie nor obedience, to abace themſelues before God, and to acknowledge how it is he to whom they are beholding for al things: but cleane contrariwiſe, the ſame ſhall tende rather to make ſuche complaint as this: How now? Seing that God hath authoritie ouer all his creatures, were it not meete that hee ſhoulde giuegive vsus that which he taketh from vsus? were it not meete that we ſhould hauehave this or that? Then let vsus marke, that when the Scripture telleth vsus that God pitieth vsus in conſideration that wee bee ſo frayle, and that our life is leſſe than nothing: it is not doone to giuegive vsus occaſion to murmure and fret in our ſelues bycauſe our ſtate is ſo deſpizable, and nothing is in vsus whereof wee may vaunt oure ſelues, but rather all confuſion: but it is done to the ende we ſhould knowe howe wee bring not any thing to God why hee ſhould ſhewe vsus fauoure, and that in the meane ſeaſon if hee ſeeke for anye thing (I wote not what) that might prouoke him to louelove vsus: he ſhall not find aught at all, and ſo he ſhall ſhake vsus off. VVhat muſt we do then? For as muche as God ſeeth that wee bee more than wretched, he muſt hauehave pitie vponupon our ſtate, conſidering that there is nothing in all our wiſedome but only mere follie, and nothing in all our vertues, but onelyonly leaſing and wickedneſſe. Seeing then that we knowe that God bereaueth vsus of all our glorie: let vsus be ſure he will not hauehave vsus preſume to chalendge any thing to our ſelues, that we ſhould bring any worthineſſe into his preſence to ſay, yea Lord, why ſhouldeſt not thou ſhewe me fauoure? For I hauehave done this and that, and there is ſuch a thing in mee. But let vsus hauehave our mouthes ſhut as in reſpect of all our worthineſſe, and aſſure our ſelues that we muſt drawe licoure from out of the onelyonly free merciemercy of God. Thus yee ſee with what an intent we muſt call our miſeries to rememberaunce that is to witte, not to complaine, or murmure againſt God: but to humble our ſelues, and to abace oure ſelues vtterly, that God alone may be honoured, and that it may bee knowne that when hee doth vsus good, it is not for that we bring him on to doe it, nor for that he findeth aught in vsus wherefore he ſhould be bounde to it: but it is bycauſe he hath compaſsion of vsus for that hee ſeeth vsus to bee ſo fraile, and that all our life is but a thing of nothing. But nowe let vsus come to that whiche is continued heere. Remember that my lyfe is nothing. This requeſt is good, when Iob ſaith vntounto God, Lord, I am tormented heere, O that it might pleaſe thee to giuegive me comfort. And why? for thou knoweſt what I am, and of what nature I am. VVhen Iob proteſteth this, it is a good and holie requeſt: yea verely ſo the affection be right. Certaine it is that hee had a right intent: but yet therewithall it coulde not bee ſaide but that hee ouerſhot himſelfe in going too farre, as wee ſhall ſee better by the ſequele. And therefore let vsus marke, that in alledging our frailtie before God, it is not ynough to humble our ſelues, and too confeſſe that wee hauehave nothing wherein wee may auaunce our ſelues: but wee muſt hauehave the modeſtie to confeſſe that God is rightuous, in making vsus to bee in ſuche ſtate, yea though wee perceiue not the cauſe of it: and that although hee hauehave hid theſe ſecretes from vsus, yet muſt not we plead againſte him, nor hauehave any harteburning in vsus, as if we were ouerſore preſſed: but muſte bridle oure ſelues with this, that God hathe had iuſte cauſe to ſet vsus in ſuche ſtate, as wee might bee hedged in with all manner of miſeries and afflictions VVhy ſo? To the ende to holde vsus in awe and ſubiection vntounto him, and that we might not hauehave the ſayde preſumption and puffedneſſe of pryde. And heerevnto Iob addeth, That his lyfe is nothing, and that hee ſhall not returne agayne to ſee good, that is to ſaye, to take pleaſure of the things that God giueth men in this preſent life. The eye (ſayth he) of the Seer ſhal ſee me no more: that is to ſay, I ſhall bee no longer heere. And in the ende hee likeneth man to a cloude. Yee ſee how a cloude vaniſheth awaye, and a man can not tell where it becommeth, and it returneth no more into his former ſtate. And euen ſo hee that goeth down into the graue ſhal come no more vp again. Iob ſpeketh here of the frailtie of mans life. And it is to the ende that God ſhould not handle him with ſuch rigour, according as hee will ſaye anon in another ſtreine, what am I that thou ſhouldeſt ſtretch out thyne arme againſte mee? as if hee ſhould ſaye, Lorde wilte thou fight againſt a ſhadowe? But a man maye thinke it ſtraunge, that Iob ſpeaking of death, leaueth no more hope nother for him ſelfe nor for all mankinde, as who ſhould ſaye that in dying wee doe periſhe, and are vtterly diſpatched for a doe, and ſhall neuer be reſtored agayne. For hee ſayth that the man which is once layde in his graue, abydeth there and neuer returneth anye more. It ſeemeth heere that Iob ſpeaketh like an vnbeleeuer, that hathe nother knowne nor taſted aught at all of the true Religion. But we muſt conſider that in this place hee ſpeaketh of the deathe of men as it is in it ſelfe, like as the holy ſcripture alſo vſeth the ſame manner of inditing very oftentimes elſewhere. And we muſt not thinke it ſtraunge, that Iob hath ſpoken according to the ſame maner that we be taught by the holy Ghoſt. The things that wee hauehave in theſe dayes were not yet written in the time of Iob: but yet had God ingrauen all thoſe things in the hearts of his faithfull ones, which are now written. Yea and God euen yet ſtill at this day maketh vsus to feele the ſame in our hearts, and engraneth the ſame ſtill with his finger, that is to ſay with the holy Ghoſte. So let vsus come backe againe to the article that I hauehave touched, which is, that the Scripture ſpeaketh of the battells which wee hauehave in our owne nature, without taking hold of Gods goodneſſe which is from aboue. As how? VVe hauehave alredy alledged ſome records where it is ſayd, That a man is but a breath, or a wind that paſſeth away and returneth no more. It ſhould ſeeme that man is likened to the brute beaſtes. Yea and he ſhould be like them in verie deede, if God did not put to his hande. For whence commeth the immortalitie of our ſoules, but of a ſpeciall fauour that God beareth vsus? Saint Paule ſaieth that only God is immortall. VVe then are rranſitorie, we doe nothing elſe but fade awaye, and what are oure ſoules? Euen the very Angels of heauen ſhoulde alſo bee mortall: howbeit for ſo muche as God hath breathed his owne power into them, they muſt needs continue in him. It is he from whēce procedeth the immortalitie (I ſay euē) of the Angels: and it behoueth vsus alſo on our part to draw out, of the ſame well, according as it is ſaid in the Pſalme Lord in thee is the fountaine of life, and in thy light ſhall we be enlightned. VVe ſee now how men being conſidered in them ſelues, hauehave nothing in them but dedlineſſe, according as it is ſayd in another ſentence of the hundred and fourth Pſalm. Lord, drawe thou away thy ſpirite, and all things ſhall decaye and come too nothing. Nowe when the holie Scripture ſpeaketh after this manner, it is not too take from vsus the hope of the Reſurrection: nother is it to make vsus thynke that wee bee not immortall: but wee muſte alwayes beginne at thys poynte, namelye too knowe what oure owne weakeneſſe is, and afterwarde mount vp by degrees to know what God hath put into vsus. VVhat are men then? A wind: a ſmoke. Howebeit for as much as God hath breathed a continuing power intoo vsus: therefore wee bee immortall. Furthermore it behoueth God to ſtabliſhe that thing whiche he hath once put into vsus: for if hee mainteyned it not by his grace, all woulde goe to decay. And ſpecially we muſt come to the Highest poynt, that is to witte, to the Reſurrection which is promiſed vsus. And where ſhall wee fynde that? Not in our owne nature. But wee muſte ſtie vppe aboue the worlde, and wee muſt vnderſtande that there is none but onelyonly Ieſus Chriſte, whiche is the true mirrour wherein to ſee that thing. There wee ſee that God will rayſe vsus vp againe too glorie, that hee will plucke vsus out of the corruption and rottenneſſe wherein we nowe walke, and wherein wee ſhoulde abyde [for euer,] were it not for this extraordinarie remedie whereby hee helpeth the matter. Yee ſee then howe wee muſt bee fayne too come too Ieſus Chriſt, to knowe whereat it behoueth vsus to looke, when we hope to be rayſed vp agayne at the laſt day. Verely Sainct Paule vſeth certaine ſimilitudes whiche hee taketh of the common order of nature, too ſhewe the Reſurrection: as when he ſayth, ye ſee how the graines of corne and other ſeeds are caſt into the ground, and there rotting do growe vp againe. Nowe (ſaythe hee) in that men ſowe the bare corne, and afterwarde the ſame groweth vp againe out of the rottenneſſe whereintoo it behoued it to be firſt turned: ye hauehave a figure and image of the Reſurrection. But yet is not this as muche to ſay, as that wee ſee oure Reſurrection there: It ſerueth onelyonly too ſhewe, that the faythleſſe are vnthankfull and ouerlewde to Godwarde when they diſpute how it is poſsible that our bodies ſhoulde ryſe againe after they be ſo rotted and turned into duſte. If ſuche as will be ſo wiſe in theyr owne conceyte, do ſhoote out their ſuttle deuiſes, and therevpon conclude that it is vnpoſsible for God to rayſe vsus vp againe: Saincte Paule ſheweth that ſuche folke are malicious, and that it is nothing elſe but their owne vnthankfulneſſe that turneth them awaye from the receyuing of this power of God, whereby hee poomiſeth too ſet vsus in perfite ſtate agayne. And why ſo? For he gyueth vsus certayne familiar likelyhodes in the order of nature, too aſſure vsus of his good purpoſe. So then, when Sainct Paule vſeth the foreſayde maner of reaſoning: it is not meante that oure Reſurrection ſhall bee as a naturall thing: but it is to make vsus vnderſtand the infinite power of God, and to honour him, and to yeelde him the prayſe that belongeth vntounto him: and therewithall to looke vponupon the promiſe which he hath made vsus: which is, that although it farre ſurmount all our vnderſtanding, and bee a verie ſtraunge thing, that God ſhoulde make vsus newe agayne when wee bee turned intoo duſte: yet notwithſtanding hee will reſtore vsus, euen when wee ſhall hauehave beene turned too nothyng. Althoughe (I ſaye) that this be hard to be beleeued, yet muſt we truſt that God is neuertheleſſe able to doe it, by his power, wherethrough hee is able to doe all things, according as it is ſayde in another place to the Philippians. Nowe therefore let mens wittes diſcourſe what they can, let them raunge euen to the Diuelles in hell: and yet it is certayne that they ſhall not bee able too diminiſhe Gods power. Neuertheleſſe when they encounter the ſayd promiſe that is made vsus of the Reſurrection, which is the thing that ſurmounteth all our capacitie, they go about to diminiſh, yea and (as much as in them lyeth (vtterly too aboliſhe Gods wonderfull power, whereby hee is able to do all things. Nowe let vsus come againe to that which is ſayde heere: Alas Lorde, I ſhall ſee no more good, The eye of the Seer ſhall ſee me no more, I ſhall no more returne out of my graue. VVhy ſpeaketh Iob thus? Is hee as a man in diſpayre that caſteth awaye all the taſte whiche hee had earſt felte of Gods goodneſſe touching the Reſurrection? No: but hee ſetteth out man alone by him ſelfe from the graces whereof God hathe made him partaker by his owne meere goodneſſe. And euen ſo ought wee to doe likewyſe. Yea and it is a ſpeciall poynte well worthie to bee marked: for moſte men abuſe them ſelues, and hauehave not the diſcretion too ſaye: Beholde, oure God hath done vsus exceeding muche good, but wee muſt conſider that wee bee beholding to him for all that euer wee hauehave. And it is a ryght neceſſarie leſſon for vsus nowe a dayes. For how ſhall men be able to humble themſelues, except they ſet before them, on the one ſyde Gods gracious goodneſſe, to ſay: This is not myne own, I hauehave not this of my ſelfe, my poſſeſsing of it is but bycauſe hee lendeth it me, therefore I muſt do him homage for it, and therewithall conſider howe fauourable my God is to mee, and howe bountifull hee ſheweth himſelfe towarde me? Thus yee ſee that the meaning of Iobs wordes, is to expreſſe what man is, if God leaue him vp to himſelfe. And therefore hee concludeth, I ſhall ſee no more good. The eye of the Seer ſhall ſee mee no more: I muſte be fayne to continue in my graue. But nowe let vsus learne to conſider of our life howe flightfull and frayle it is, and likewiſe to examine all the infirmities that are in oure mynds, ſo as we may conclude that we be worſe than nothing, except God vphold vsus by his goodneſſe. Neuertheleſſe it muſt not hinder vsus from the magnifying of Gods gracious goodneſſe, althoughe wee knowe oure ſtate too beevile and abiecte. Howebeit wee muſt beginne at the poynt which I hauehave ſpoken of alreadie. Furthermore (as I hauehave touched) wee muſt alwayes beare in mynde, that although Iob were not ſo alienated from God, as too bee out of all hope, comfort and pacience: yet notwithſtanding hee ceaſſed not to exceede meaſure. And hereby wee bee warned to looke well to oure ſelues, that wee be not ſo ſwallowed vp of ſorrowe, as to bee caſte into diſpayre, by conſidering too muche oure owne frayltie. And it is a very profitable leſſon: for there is nothing that we ought to deſyre ſo muche as to humble our ſelues. And why ſo? For it is the onelyonly wicket that wee hauehave too receyue all Gods graces in at. So long as men are for epoſſeſſed with pryde, ſo as they weene themſelues worth any thing, yee ſhall ſee them ſo locked vp as the grace of God can neuer enter into them. Then muſte humilitie go before: and the cheefe of oure ſtudies ought to bee to bethinke oure ſelues well what wee bee, to the ende wee maye hauehave no truſt nor ſelfeliking in our ſelues. For beholde the craftineſſe of Sathan: the thing that is moſte profitable and auayleable for mens ſaluation, hee taketh and maketh it a rancke poyſon againſt them. For hee findeth a waye too make men as it were brutiſhe, by knowledge of their miſeries, in ſo much as they become ſo woode that they caſt themſelues into diſpayre. True it is that the Diuell (if hee could) would continually ſot vsus with the follie of Ouerweening, hee woulde make vsus too beleeue wonders [of our ſelues:] hee will neuer ſuffer men too humble and abace themſelues: he will hinder them from that as much as hee can. But when hee ſeeth that hee cannot hinder men from being abaſhed in themſelues by knowing their owne ſtate: then he goeth too the other ſhift. And here I ſee yee are ouermayſtred: for hee will ſet his feete vponupon mens bellies, (as they ſay) yea and vponupon their throtes, and holde them ſtill at that poynte, euen till hee hauehave forced them to diſpayre. For this cauſe when wee enter intoo the conſideration of our owne wantes, let vsus bee well aduiſed, that after we hauehave bethought vsus of them, we be not vtterly ouerwhelmed, ſo as wee ſhould not in the meane while alwayes acknowledge the good thinges that God hath done for vsus and put into vsus, and which he beſtoweth vponupon vsus continually, togither with the remedies whiche hee hathe giuen vsus to releeue thoſe wantes wherein wee ſhould hauehave rotted, had not Gods extraordinarie goodneſſe bene. Then let vsus learne to knowe this, to the ende we may take our breath. Thus yee ſee what wee hauehave to marke in this ſtreyne. And it inſueth, Seeing it is ſo (ſayth Iob) I will not ſpare my mouthe, I muste needes ſpeake, I muste needes make my mone, I must needes talke of my ſorrowe and anguiſhe. Herein we ſee that which I hauehave touched alreadie: that although Iobs conſideration was good, and although the thing that he alledgeth here be both holie and agreeable to the doctrine of the holy ghoſt: yet he ceaſſeth not to hauehave ſome temptation of exceſſe. For he ſayth, Behold I muſt needes ſpeake, ſeeing I hauehave not paſt a moment to liue: for I am ouerpreſſed with the hand of God: and therfore I muſt reuenge my ſelfe by ſpeaking in my ſorrowes, for I can not hold my ſelfe. True it is that God giueth vsus leaue to ſpeake in making our mone. Howbeit, not in ſuch wiſe as there ſhould be any choler in it, or that it ſhoulde be to encreaſe our ſorrowes, wheras we thinke to eaſe thē by that meanes. VVhat then? It is permitted, to the intent we ſhould returne vntounto him, to vnburthen our ſelues by it. Sometimes they that ſpeake not at all ceaſſe not to diſpleaſe God more greeuouſly through their impaciencie, than they that blaſpheme with full mouthe. Doubtleſſe it is a verie heynous cryme when men dare open theyr mouthes to blaſpheme God. But yet there are many alſo that will not vtter one word, and yet are they full of rancour againſt God, yea they bee much fuller of pryde and bitterneſſe than thoſe that ſpeake. Yee ſhall ſee ſome man that will chafe vponupon the bridle like a Mule, and yet not ſpeake one word. But if ye examine his hart, ye ſhall finde him redie to burſt for ſpite, & that there is as it were a firy rage in him: and if it were poſsible that hee might fyght with God, he would do it. Another vnlodeth him ſelfe at the firſt daſhe, and many wicked wordes ſlip from him: but yet he hath not ſo muche bitterneſſe in his heart. But howſoeuer the world go, both of them be naught. VVhat is to be done then? If our ſorrowes oppreſſe vsus to ſore, let vsus ſettle ourſelues to pray to God, that it may pleaſe him to ayd vsus in the midſt of them, ſo as we may not conceiue any moodineſſe againſte him, at leaſtwiſe whiche ſhould hinder the honoring of him. And herewithal we muſt alſo labor and fight: for whereas men are wont to harden thē ſelues when they hauehave once conceyued any wilfulneſſe and ſtomaking, and to nouriſh themſelues therein: it behoueth vsus to knowe that we muſt withſtand it. Then let vsus reſtraine our affections, and let them bee tied vp like wild beaſtes. And when we hauehave ſo done our indeuer to repreſſe our paſsions and to hold them in awe:then let vsus aſſure ourſelues that we can alſo diſcerne and ſay: Howe now? Shall a mortall man hauehave leaue to giuegive himſelf the bridle▪ ſo as he ſhall ſtand in contention with God, as if he would pick a quarell to him? Then let vsus keepe vsus from ſuch lycenciouſneſſe of murmuring againſte God, as to hauehave our tong vnbridled to ſay, how now▪ Is this of Gods doing? VVherefore handleth hee me after this manner? No: [let vsus not do ſo] But let vsus make our mone in ſuch ſort as God maye alwaye alwayes be honored at our handes, and let vsus confeſſe that he is rightuous and vnpartiall howſoeuer he deale with vsus. Marke here a ſpeciall point. And moreouer therewithall letall our complaintes bee made vntoo him. For yee ſee wherein men onerſhoote themſelues oftentimes: that is, in ſhrinking awaye from God as much as they can, when they woulde make their complaintes, or elſe in diſcourſing with their neighbours, And howe? I hauehave a miſfortune (ſay they) and there is no man that indureth ſo much as I: it ſhould ſeeme that God mindeth to torment mee without ende or ceaſsing. Lo howe men do alwayes grunt. And although they vtter not ſuch murmurings with their mouthe: yet it is ſure that they keepe euer ſome ſtore of ſuch ſtuffe behind in their harts, and lay it not open before God as he requireth. Yee ſee then what we hauehave to conſider when Iob ſayth, that he wil ſpeake in his bitterneſſe, and that he will talke of it: that is to witte, that this is not the meaſure which hee ought to keepe▪ and that he taketh too much libertie. Nowe if this hapned to the man that was as a mirror of pacience: what ſhall betyde vsus? So then let vsus beare in mynde the warning that I hauehave giuen alreadie: that is to wit, that when we hauehave any bitterneſſe in our harts, we come vntounto God to praye him to aſſuage the diſeaſe: and that when wee come to ſpeaking, we vſe not our tonges to babbling, but that they may be refrayned to glorifye God withall, and that we make all our complaintes vntounto him, and goe not murmuring heere and there with wayling and babbling: but that God maye bee the witneſſe of all our ſighes and grones, and we reſort right forth vntounto him for comforte. And after Iob hath ſayde ſo: he addeth: Am I a Sea, or am I a Whale, that thou ſhouldeſt ſet (as it were) ſuch barres againſt me, and that I ſhould be fayne to hauehave ſo great lets to ſtop me? Iob proteſteth heere before God, that there was no need why he ſhould be ſtopped with ſo great violence. And why ſo? I am not like a Sea (ſayth hee) which hath need of Rampyres and Ietties. If a Sea hauehave broken ouer his bankes, a thouſande or two thouſande men muſt bee ſente againſt it: there muſt bee bringing of timber, of earth, and of ſtones to make vp ſo great a breach. Alſo a VVhale will not ſuffer himſelfe to bee caught without great adoe: but great force muſte bee vſed too holde ſo ſtrong and mightie a beaſte. But Iob ſayeth, I am no Sea, nor VVhale: Howe is it then that God proceedth with ſo great violence againſt mee? Hereby hee meaneth that the miſerie whiche hee endureth is ouer-great, and that God hathe no neede to puniſhe him ſo. And heerein hee ſheweth that hee had not ſuche ſtaye of himſelfe as hee ought to hauehave had. True it is (as I hauehave ſayde afore) that hee ceaſſed not to bee pacient: howe bee it his pacience was not continually perfecte: but it had alwayes ſome ſtormineſſe mingled with it. And ſo what hauehave wee to gather vponupon this ſentence, but that by bewayling oure ſelues, wee ſhould knowe ſo muche the better what wee bee? True it is that for as muche as wee bee frayle, wee maye well ſaye, I am no VVhale, no Lyon, no Beare, nor other wylde beaſte. VVell: But herewithall, if wee looke vponupon oure luſtes▪ if wee looke vponupon the rebelliouſneſſe that is in vsus againſt God, if wee looke vponupon the number of vices which wee hauehave whole: they bee lyke …eendes of Hell, not onelyonly in burſting out of their boundes vntounto all euill vponupon earth, but alſo in mounting well neere into Heauen. VVhen wee reſiſte God through oure luſtes, I praye you doe wee not mount vppe alofte as it were too make warre with God? And ſo there is neyther VVhale, nor Lyon, nor any other wylde beaſt vponupon earth, that of his owne nature hath ſo great a violence, as hauehave the wicked affections of a man. Therefore if God vſe violent remedies againſt vsus, and that he hamper vsus more roughly than we would hee ſhould, let vsus not ſay as Iob ſayth, Am I a VVhale, or am I the Sea? wee bee much worſe: God muſt be fayne to hold vsus chayned by force, as if wee were Lunatike, or more than Lunatike. Nowe when wee ſhall hauehave knowne that there is ſuch gaineſtriuing in our wicked paſsions, then wee will confeſſe that if God afflicte vsus and vſe euen violent remedies againſt vsus: the ſame is not without cauſe: and therefore wee can not accuſe him that hee is exceſsiue, but we muſt glorify him, conſidering howe the cace ſtandeth. Nowe wee ſee that men ought to hauehave a double knowledge of themſelues. For on the one ſide it behoueth them to knowe how there is nothing but rottenneſſe and corruption in them, too the intent they may obtaine fauour of God, and moue him to vſe merciemercy and pittie towards vsus. And when we know this let vsus alſo▪ consider that wee bee not to ſtrong vntounto euill: in cace as when a madde man flingeth and tormenteth himſelfe, and yet for all that hath neuer awhit of right ſtrength. Euen ſo ſtandes the cace with vsus. As in reſpecte of good, we are vtterly weake: but as touching euill, we bee like Gyants, there is too huge a force in vsus. Then is it requiſite that God ſhould ſtretch out his arme, and ſmyte vsus with great ſtrokes, yea and thunder more vppon vsus than vppon the wylde beaſtes. For althoughe the wylde beaſtes holde all of crueltie, and ſuffer not themſelues too bee eaſily mayſtred: yet notwithſtanding if wee compare them with our ſelues: wee ſhall fynde that men ſtart muche further out of their boundes. And therefore when ſo euer God ſhall preſſe vsus neuer ſo ſore, let vsus bee ſure hee hath good cauſe to doe it, and let vsus not repyne at it. For when we hauehave pleaded oure beſt, wee ſhall gayne nothing by it, there needeth but one woorde too put vsus too conſuſion. Thus muche concerning this ſtreyne. And hee addeth, If i ſay, my bed ſhall comfort me, behold my couch burneth me as I talke to my ſelfe. Thou frayest me with viſions of the night, and thou afrighteſt me with dreames. True it is that this preſent ſaying is expounded diuerſly, where it is ſayde, that when Iob purpoſed to hauehave refreſhment in his bed, hee found a burning heate in his Couche. The Hebrew worde that is put here, betokeneth ſometimes to burne, according as we ſhal ſee it again in an other ſentence: But moreouer it ſignifieth to withdrawe, or drawbacke, and by a ſimilitude it ſignifieth to leaue or forſake. Neuertheleſſe the ſignification of burning agreeth verie well heere: and how ſo euer a man expounde the word, the ſentence and the doctrine remayne all one ſtill: that is to wit, that Iob complaineth of beeing diſappointed of his hope, in that hee looked to hauehave had ſome refreſhment by his bed, and yet founde more heate there, in ſo much that it was as burning fire to him when he talked to himſelfe. Heere we ſee that which hath bene ſhewed alreadie heretofore: namely, that Iob was in horrible tormentes, and that hee was not preſſed only with bodily paine: but alſo that he was in battels of the mynde, feeling God againſt him as his iudge, and beeing payned in ſuch ſort as if he had bene in a burning lake as it were in the paines of hell. And we muſt alwayes call the ſame teo mynde: for (as I ſayde) it is good for vsus alſo too thinke oftentymes, True it is that wee ought too put our ſelues in good readineſſe to battell, ſith that God afflicteth vsus, and that we ſhal not feele any thing ſaue that we indure to the world warde: but the chiefe is ſithe wee knowe wee muſt come to a reckening before God. For if hee make vsus feele our ſinnes, by ſhewing himſelfe a rigorous iudge: beholde, that is as it were the depthe of hell, and the gulfes that are open to ſwallowe vsus vp. VVe muſt hauehave bethought vsus of theſe things before hande, that wee may know how to humble our ſelues, & that this conceit alſo doe not vtterly confounde vsus. And here yee ſee why Iob (who was a man of ſuch vertue and excellencie) was notwithſtanding ſo preſſed. And wherefore? For by his example God meant to ſhewe howe it is no ſmall matter to come before his Maieſtie and before his iudgement ſeate to anſwere for our whole life. Then let vsus apply our ſelues to receiue the warnings whiche God giueth vsus of our ſinnes, notwithſtanding that we hauehave verie rough aſſaultes. And let vsus Leſeech God to holde vsus vp, that putting our truſt in the grace that is offered vsus in our Lorde Ieſus Chriſt, we may not ceaſſe to continue and hold out to the end, yea euen till he hauehave humbled vsus as he knoweth to be needfull for vsus. And ſpecially let vsus marke well this circumſtance: VVhen I hauehave thought that my bed ſhould giuegive me reſt, I founde a burning fire in talking to my ſelfe. True it is that we may well hope that God will releeue vsus: but it is not for vsus to appoint him either time or place: that muſt be put ouer wholly to his good will. Then muſt wee not ſeeke our reſt, neither in our bed nor in any other thing: but let vsus caſt vp our ſighes vntounto God that it may pleaſe him to refreſhe vsus of our ſorrowes. But by the way (as I ſayde) it is a ſtrange cace that Iob ſhould feele himſelfe ſo burned by talking to himſelf. I hauehave told you howe this circumſtance is well worthy to be marked. For whereas men do commonly babble ſo muche in making their mone: their talking of this and that doth but ſet them more on fire. VVhat is the cauſe that wee ouerſhote our ſelues after ſuche ſort in our paſsions? It is bycauſe euerye of vsus flingeth out at randon and deceyueth himſelf: But Iob ſayth here, how it was contrariwiſe with him: that is to ſay, that he ſpake in himſelfe. How then? VVhen a man ſhrinketh intoo himſelfe, and ſtriueth too keepe himſelfe from paſsing his boundes in wordes for feare of reſiſting God, and repreſſeth his affections: is that an occaſion to ſet him on fyre? Yea ſurely ſometimes: according as it is ſayd in the two and thirtie Pſalme, & in ſuch other texts. But yet notwithſtāding it is not as much to ſay on the contrarie part, that we ſhould therefore bee lauiſhe of our wordes and complaintes to eueryevery bodye to fynde eaſe of oure griefe, and to quench the fire whereof mention is made heere: but tather let vsus enter into oure ſelues. True it is that ſometimes our paſsions kindle by talking ſo to oure ſelues: but yet notwithſtanding God will ſoone after do his office in quenching the fire that ſhal be kindled by him. As for example: looke vponupon a poore man whome God ſcourgeth. And why? the man oftentimes knoweth not why, and yet notwithſtanding in the ende God will turne it too good. But if the poore man continue ſtill in his anguiſhe, what ſhall hee doe? Let him enter into himſelfe. Howe? [Let him ſay,] hath thy God forſaken thee? Or elſe [let him ſay] loke well vponupon thy ſelfe, poore creature, needs muſt thou hauehave offended God greeuouſly, ſeeing hee executeth ſuche rigour vponupon thee. But in the ende the holie Ghoſte will ſtill make him to take holde, to taſte, and to apply to his owne vſe, that the holie Scripture in ſpeaking of the rougheſt aſſaultes, doth neuertheleſſe ſet forth to vsus the infinite goodneſſe of our God, to the intent that in the middes of oure greateſt afflictions wee ſhould be aſſured that God will deliuer vsus out of all our aduerſities in time conuenient. Yee ſee then howe Iob hath bene exercized. But yet neuertheleſſe hee preſently proteſteth, that hee felte himſelfe in the greater heate when he had mourned and muzed in himſelfe. And he ought to acknowledge, Verie well my God, I hauehave not yet inough: true it is that my miſerie is very great in reſpecte of my ableneſſe to beare it: but it muſt yet increaſe more. Lo what Iob ought to hauehave conſidered, and it had bene a point of true wiſedome. But ſeeing that hee did it not euen he which was of ſuch a courage as a mā may ſee: ſo much the more behoueth it vsus to ſtand vponupon our gard, and to aduiſe oure ſelues well that we pleade not againſte God when he afflicteth vsus, for ſeare leaſt he put vsus to ſuch reproch as we ſhall not know where to become. And hee ſayeth, that it is God that troubleth him in viſions by night, according as wee hauehave ſeene alreadie heertofore, that hee had not to doo with men to feele paine in his bodie onelyonly: but that aboue all he was faine to abide temptations, as if God were againſt him. Herevpon hee concludeth, that his ſoule had choſen the halter: that is to ſay, that he wiſhed the miſerableſt death that could bee, and that he had leuer be hanged than to be in ſuche caſe. And howe ſo? Thoſe are the wordes of a man in deſpayre. But let vsus marke that Iob in ſpeaking ſo, ſayth not that he had hilde himſelfe there not that he had that purpoſe ſettled in him ſelfe: but hee proteſteth onelyonly that in making compariſon of his life, with the worſt death that could happen vntounto him, he was ſo diſmayde with it for a time, as hee loked no further aſore him, than to the feeling of the ſorrowes that pinched him. Herevpon then let vsus conſider, that if God hauehave not ſpared his ſeruāt Iob, it may fall out that we ſhall be tormented as he was. True it is that God knowing what wee bee able to beare, will not ſuffer the temptations to bee ſo greate, as they hauehave bene in man, who had receyued more ſtrength of the holy Ghoſt than we: but yet muſte eueryevery of vsus be viſited by the hande of God in ſuch ſorte, that ſometime our lyfe ſhall be more miſerable than the death of him that is hanged. I ſay wee muſt bee fayne to come therevnto, and therefore it ſtandeth vsus in hand to be throughly in a redineſſe. But let vsus learne to fence our ſelues with that whiche is ſhewed vsus in the holy ſcripture: namely, that we ſhall hauehave matter of gladneſſe ynough, when wee ſhall hauehave increaſed and profited in Ieſus Chriſt as well to death as to lyfe. Are wee then ioyned to Ieſus Chriſt? Although oure lyfe bee more than miſerable: yet ſhall it turne to oure profite, ſo as if we hauehave troubles in this world, the ſame ſhall be as many helpes to our ſaluation. Therefore whenſoeuer it ſhall ſeeme that we be vtterly forlorn, let vsus not therfore ceaſſe to call vponupon our God, hoping not only that he wil in the ende turne all our troubles into ioy and glory: but alſo that he will continue his goodneſſe towardes vsus vntill he make vsus feele it in all perfectneſſe.
But let vsus caſte oure ſelues downe before the face of our good God, with acknowledgement of oure faultes, praying him to humble vsus in ſuche wiſe, that being aſhamed in our ſelues, we may be ſory and giuegive him the glory that is due vntounto him: and yet notwithſtanding, that in the meane while wee may not ceaſſe to returne towards him ſeeing hee allureth vsus ſo familiarly, beeing ſure that hee will receyue vsus at all times: and that we may knowe which is the way whereby he will leade vsus thither, that is to ſay, our Lord Ieſus Chriſt, ſo that after we hauehave once knowne howe there is nothing in vsus but a bottomleſſe gulfe of all confuſion, we may neuertheleſſe continue in ſtedfaſt truſt that we ſhall be acceptable to this our good God, ſeeing we be clothed with the rightuouſneſſe of his onelyonly ſonne, and that oure ſinnes bee blotted out by the merit of his death and paſsion, and by the pureneſſe of the obedience whiche he hath yeelded vntounto him. That it may pleaſe him to graunt this grace, &c.
The .xxix. Sermon, which is the thirde vponupon the ſeuenth Chapter.
This Sermon conteyneth the rest of the expoſition of the xv. verſe, and then as followeth.
16 I am vvery, I ſhall not liue alvvayes: take thy ſelfe avvay from mee, for my dayes are nothing.
17 VVhat is man that thou ſo magnifieſt him, and that thou haſt care of him?
18 Thou viſiteſt him in the morning, thou haſt an eye vponupon him eueryevery minute.
19 Hovve long will it bee ere thou lette mee alone? Thou wilt gyue mee tyme too ſvvallovve my ſpittle.
20 I hauehave ſinned: vvhat ſhall I doe to thee, O thou keeper of men? vvhy haſt thou ſet mee ouer againſt thee, to bee a burthen to my ſelfe?
21 VVhy doeſt thou not take avvay my ſinne, & vvhy doeſt thou not pardon mine iniquities? for I ſhall be layde in the duſt, and if thou ſeeke me in the morning, I ſhall be no more.
HEre Iob goeth forward ſtill with the matter I touched yeſterday, that is to ſay, with his lothing of his life: not that he ſayth he reſteth reſolutely vpō that poynt, as though hee taſted not Gods goodneſſe awhit to cōfort himſelfe withal, but he conſidereth what this lyfe is ſo long as God holdeth him in ſuch rigour. And therevpon he cōcludeth that it were muche better if God would kill him, yea after what ſort ſo euer it were, for I hauehave ſayde alreadie that when men looke no further than too theyr preſent ſtate, they may bee tempted to ſuche a miſliking of it, as they ſhall be vtterly diſmayde by reaſon of theyr exceeding miſerie: and ſpecially it ſeemeth that God is minded too execute a ſingular rigour towardes his faithfull, and that he handleth them in ſuche wiſe as they be more afflicted than the wicked. Then maye wee bee caryed away with a hopeleſneſſe ſo as wee ſhall bee wearie of our lyfe, and had leuer too bee deade. There is nothing that comforteth vsus, but our knowing that euen in the middes of our ſorowes we be ſtill beloued of God, & that in the end he will hauehave pitie of vsus, & giuegive vsus ſaluation & lyfe by meanes of our Lord Ieſus Chriſt. VVithout this, it is certaine that our life will be weeriſome & bring nothing but lothſomneſſe, yea euen to repyning againſte God. Let vsus marke then that Iob ment not here to expreſſe what affection he had: but only that God had hilde him vp. And that is the cauſe why he now addeth. That he is weery, that hee ſhall not liue euer, and that his dayes are but vanitie, and therefore hee woulde hauehave God too go away from him, as if hee ſhould ſay, Alas Lorde, wherefore perſecuteſt thou mee? Thou ſeeſt heere a poore ſoule that can indure no more, except thou hauehave conſideration of him: and as for his life it is nothing, it is but vanitie. VVherfore then dooſt thou not get thee away from mee? This is according too that which we hauehave ſeene alreadie: that is to witte, that God ought not to vtter his full force againſt mortall & tranſitorie men, bicauſe they bee not rockes, nor yet ſo boyſteous beaſts that he ſhould be fayne to inforce himſelfe ſo muche againſt them. Iob therefore confirmeth ſtill the ſame matter, as a man that is in anguiſhe & cannot make an ende of his gronings. And hauing ſayde ſo, he addeth: VVhat is man that thou ſo magnifyest him? VVhat is hee that thou viſitest him a Morninges, that thou ſettest thy harte vponupon him, and hast ſo greate care of him? Some expound this ſentence, VVhat is man that thou makest ſo muche of him, as thoughe Iob ment heere as it were too rayle at God, that hee lifteth vsus vp as if wee were little kings, and that hee ſeemeth to hauehave a fatherly care of vsus and to preferre vsus aboue all creatures: and afterward throweth vsus down as men in the picture of the wheele of fortune. Thus yee ſee howe ſome take this ſtreyne. Otherſome thinke that Iob ment to make compariſon betweene himſelfe and all mankind: as if he had ſayd, Alas Lorde, Thou art ſo good vntounto men, that thy mercy filleth the whole earth: there is not the man that feeleth not howe thou art his father, & that thou beſtoweſt many benefites vponupon him: there is none but my ſelfe alone to whome thou art vnkind. VVhat meeneth this? why ſhall not I be in the ſame ranke that other men are? But when all things are well conſidered: Iobs plaine meening is to ſay, yea Lord, why art thou ſo greeued agaynſte men? Thou ſetteſt verye greate ſtore by them. Then dooth hee not ſpeake of Gods benefites: but rather meeneth that it is not a conuenient thing for God too bee greeued at men. As for example, If a greate Prince ſhoulde take pritch againſt a poore Labourer, it were not for this honour: for men woulde ſaye, why matcheth hee not himſelfe with hys equall? Hee doth himſelfe great wrong in that he knoweth not who hee is. Yea and euen the proude ſorte of this worlde can well ynoughe ſaye, if ſuche a one were my matche, I woulde ſhewe him who I am. Yee ſee then after what ſorte men commonly vſe to ſhewe token of diſdeyne. If men (who are but woormes of the earth) can well skill too alledge, that it is not comely for them to beare malice to thoſe that are farre their inferiors: there is farre greater reaſon too thinke that God ſeemeth too magnifie men ouer muche, when hee matcheth himſelfe agaynſt them. For who are they? VVhat is their ſtate? God therefore ought to ſet light by them, [and to ſay:] Tuſhe, well yee are but woormes, yee are but vermine: and ſhall I chalendge you too go fyght with you? That were greatlye too the defacing of my glorie and Maieſtie. Yee ſee then what Iobs cheefe meening is. Furthermore wee hauehave too marke, that this preſent ſentence is not like that of the eyght Pſalme, where it is ſayde: Lorde what is man that thou makeſt ſo muche of him. Yee ſee heere howe the woordes are ſette in theyr proper ſignification: but in Iobs ſaying, they bee taken cleane contrarie. For in the ſaid text of the Pſalme which I hauehave alledged, Dauid recounteth Gods infinite goodneſſe, in that he thinketh ſo vponupon his creatures, and that he vouchſafeth too hauehave a care of them too guyde them, and to gouerne them. If ye looke vponupon man in himſelfe, ye ſhall ſee ſo poore a creature, as it may well ſeeme that God ought not too hauehave reſpect of him, or too caſte his eye vppon him. Nowe then when wee ſee that God not onelyonly vouchſafeth too gouerne men, but alſo maketh them Lordes of all his creatures: according as it is ſayde there, that hee hath made both the beaſtes of the feelde, and the byrdes of the ayre, and the fiſhes of the ſea, too ſerue our turnes withall: ſeeing hee hath ſo diſpoſed all things to ſerue vsus, and to ſuccour our neceſ…ities: it ſeemeth that God beareth vsus ſuche a louelove, as hee putteth all that he hath vnderunder our hands, ſaying, I withhold nothing from you. Ye ſee then that the wretchedneſſe and pooreneſſe of men, yeeldeth a greater beauty to Gods goodneſſe and merciemercy, than if wee had any thing of oure owne that coulde prouoke him to do vsus good. Thus ye ſee Dauids playne meening. And this thing is ſpecially fulfilled in the perſon of our Lorde Ieſus Chriſt. For although hee be the onelyonly ſonne of God: yet notwithſtanding, ſo it is that in reſpect of his manhoode hee was the ſonne of Abraham, and was fully like vsus in all poynts, ſinne onelyonly excepted. And ſo when we ſee that God hath made much of him by gyuing all things intoo his hande, to the ende that wee ſhoulde recouer that thing in him, whiche wee loſte in Adam: therein God hath ſhewed the greate and infinite treaſures of his merciemercy. And verely Ieſus Chriſte is the true looking glaſſe of Gods grace, whiche afterward is ſpred out vponupon all his members. And ſo after the example of Dauid, wee hauehave good cauſe too exalte the goodneſſe of God, when wee ſee that hauing begonne firſt in Adam, and afterwarde in Ieſus Chriſt, (by whome all is made whole agayne that was beaten downe and defaced in Adam) hee continueth ſtill at this day in doing vsus good, and we bee made parttakers of all his riches. Heerein wee hauehave good cauſe too maruell and too ſaye, Alas Lorde, what are wee, that thou viſiteſt vsus, that thou vſeſt vsus ſo familiarly, that wee bee as thy children, that thou holdeſt vsus as in thy lappe, & that thou ſheweſt thy ſelfe ſo bountifull towardes vsus. I o what wee ought too doo. But in this place Iob taketh all too the fiat contrarie. VVherein wee ſee that when mennes mouthes are oute of taſte, nothing can like them: in cace as if a mannes ſtomacke were ſqueymiſhe by meanes of ſickneſſe, the beſte and fineſt meates that coulde bee brought vntoo him, ſhoulde hauehave no ſauour with him: but ſhould lothe him, and prouoke him as it were too vomiting. So ſtandeth the cace with vsus: when wee bee yll diſpoſed, and hauehave not a right and well ruled iudgement, Gods graces ſhall hauehave no taſte nor ſauer with vsus. Is there any thing that oughte too prouoke vsus more too louelove God, than when wee knowe that hee commeth downe after that ſorte vntounto vsus, and that hee dooth (as ye woulde ſay) put the meate into our mouthes as a moother dooth too hir yong babes, and that hee hath his wings ſpred oute too receyue vsus [vnderunder them] as it is ſayde in the ſong of Moyſes? VVhen wee ſee God too hauehave ſo familiar a care of vsus, is it not ynoughe too rauiſhe vsus oute of our wittes? Ought not the conſideration therof to ſuſfize vsus throughly? But as for them that are forweeryed and full of anguiſhe, they come ſo farre ſhorte of taſting this too theyr profite, that they coulde finde in theyr hartes that God were a greate way off from them: according as wee ſee it is happened vntounto Iob▪ at leaſtewiſe in reſpect of his fleſhly affection. No doubt but hee reſiſted it, and had pacience, howbeit that the ſame were ſecrete and hidden within him: neuertheleſſe it behooued the ſame paſsion to ſhewe it ſelfe whatſoeuer it were, and God ment too humble him thereby. VVee ſee then howe Iob turneth Gods prouidence quite vpſide downe, and that in ſteade of cōforting and cheering himſelfe therewith, he woulde fayne that God were farre of. VVhat is man (ſayeth he) that thou makeſt ſo muche of him? Yea verely. But if God chaſtize vsus whē we do amiſſe, muſt we therefore ſay he aduaunceth vsus to muche, and that he doeth vsus wrong? It is not with him as it is with mortall men. For if a man bee offended with me, he will hold ſcorne to match himſelfe with his vnderling, but will bende himſelfe agaynſte his equall. And wherefore? For the matter ſtandeth vponupon reuenging. But if God chaſtize vsus for the faultes that wee hauehave committed, it is not too auenge himſelfe of vsus, hee paſſeth for no ſuch thing. VVhat then? For two reaſons. The one is that wee muſte bee fayne to take him for our iudge ſpite of oure teeth, when wee hauehave deſpyzed him [neuer ſo muche.] And the other is, that he would not hauehave vsus to periſhe, and therefore he correcteth vsus to the end we ſhould come backe agayne to him, and he calleth vsus by that meanes to repentance. VVee will not ſay they are vncomely things for God to puniſhe vsus and to preace ſo vponupon vsus, too the intent too plucke vsus backe from our ſinnes, and to ſhew himſelfe to be our iudge, and that we ſhould learne to be ſubiect vntounto him. VVe ſee then howe thākleſſe men are, ſith they turne the good turnes vpſide downe which God doth to them. And moreouer lette vsus vnderſtand, that if it befell vntounto Iob to bee ſo tempted as hee wiſhed God awaye from him: the like temptation may well happen vntounto vsus, not only to ſhake vsus, but alſo to put vsus to ſuch a plundge, as we ſhall be quite ouerthrown. Then muſt men bee well aduiſed to fenſe themſelues [aforehād] and (accordingly to that which I hauehave declared) we muſt acknowledge that God bindeth vsus exceedingly much vntounto him, in that he vouchſafeth to viſit vsus, and (as it were) to keepe watch and warde ouer our life, and too hauehave a fatherly▪ care of vsus: as wee can neuer magnifie his grace to muche. Yea, and when hee puniſheth vsus for our ſinnes, let vsus aſſure our ſelues that his chaſtening of vsus is not for that wee bee worthy of it: there is no cauſe why hee ſhoulde once put to his hande, but that hee ſhould let vsus go for ſuche as we are. Then in ſending vsus puniſhmēts God ſheweth bothe his goodneſſe and iuſtice. And why ſo? For by this meanes he calleth men to repentance: and afterwarde hee maketh them too feele him too be theyr iudge, that they may humble themſelues. Hee chaſtizeth them to their profit, if their vnthankfulneſſe hinder not their profiting. Lo what wee hauehave too remember in this ſtreyne. Howſoeuer the worlde go, let vsus keepe our ſelues from ſaying too God. And what is man that thou magnifieſt him, ſo as thou viſiteſt him a mornings? Lette vsus not be greeued if God ſet ſure watch vponupon vsus all: no, let vsus not do ſo. For that is for thoſe to do which woulde hauehave the brydle layd looce in their necke to runne at rouers, to the end that God ſhould not chaſtize them at all. But if it were ſo: what ſhould we gayne by it? Let vsus put the cace that God did ſhet his eyes, and that he did let vsus runne at randon all the feeldes ouer, ſo as wee gaue oure ſelues to riot, & he paſſed not of it: what ſhould become of vsus? Beholde, the diuell would ceaze, vponupon vsus and wee ſhould be his pray, and he woulde carie vsus euen into deſtruction. So then let vsus know that there is nothing better for our welfare, than that God ſhould hauehave his eies open continually, that he ſhould ſee all that we do, and ſpecially that he ſhould gage the bottome of our thoughts, and that wee ſhoulde not remoue one fingers bredth, nor ſtep forth one pace, but he ſhould note it & marke it, aſſuring our ſelues (I ſay) that it ſhould not be for our profit, if he did otherwiſe. Thus yee ſee what we hauehave to gather vponupon this text. And by and by Iob addeth, Howe long will it bee ere thou let mee alone, and withdrawe …y ſelfe from mee tyll I hauehave ſwallowed in my ſpittle? Heere Iob declareth his paſſions wherewith hee had bene tempted. By the way wee hauehave to beare in minde what hath bene ſayde heretofore: that is to wit, that Iob felt alwayes ſome comfort, & that God forſooke him not for a full doo. Iob then ſheweth heere after what ſort hee was affectioned as in reſpect of the fleſh, to the intent his freendes might knowe, that he made not ſo great complaint without cauſe. And the better to expreſſe the anguiſh wherein hee was, hee turneth himſelfe to God, bicauſe hee ſees hee ſhall gaine nothing at mens hands. But yet for all that, he ceaſſeth not to regarde men, yea euen too much. For had he bene well gathered into himſelfe, and had hee made his prayer vntounto God: it is certayne that hee had behaued himſelfe more quietly, and hee had ſhewed a greater token of fayth and pacience. VVhat is the cauſe that Iob martyreth himſelfe in ſuch ſort, as it may ſeeme at the firſt bluſh, that hee is a deſperate perſon? It is for that hee hath an eye to the reproches that are offered him, and he is not able to beare them, to paſſe them ouer, and to hauehave an eye vntounto God. And this is it that I ſayde heretofore, namely that if men come to moleſt and to ſting vsus, we muſt not looke vponupon that, wee muſte not caſt our countenance thitherwarde: but foraſmuch as wee perceyue that Satan laboureth too bring vsus by that meanes to confuſion: wee muſte come ſtreyght vntounto God, we muſt mourne before him, and we muſte aſſure our ſelues that hee will cauſe vsus to feele the auaylableneſſe of his chaſtizements the better, & that we cannot bee thruſt out of the way, as when men were the marke that wee ame at. But yet neuertheleſſe, Iobs purpoſe in this ſtreyne, was too expreſſe the vehemencie of his affection the better, by turning his talke vntoo God, as if hee had ſayde: VVell, ye vnderſtand nothing at all, I ſee yee perceyue not the ſpirituall battell wherevntoo God hath put me, and therefore I muſt talke to him that is my iudge. To bee ſhort, it is all one as if Iob had ſayde, This that I ſpeake is no counterfeyte ſtuffe: but it is as if God himſelfe were heere. And hee ſayeth (as hee had touched afore) that his lyfe was nothing but vanitie, in ſo muche that God ought to take himſelfe awaye from him, vntill hee bad ſwallowed in his ſpittle, according as wee may ſaye too take his breath. Heereby Iob meeneth that God purſueth vppon him ouer roughly: and it ſeemeth that hee woulde pleade agaynſte God as hee hath done heeretofore. But I hauehave tolde you alreadie that hee dooth but expreſſe the paſsions of the fleſhe. And truely whenſoeuer God giueth men the grace too frame themſelues vntoo him, and too beare their croſſe and afflictions paciently: it is not in ſuche wiſe as they ſhould bee altogither without feeling, it is not that they ſhoulde bee vnmooueable and vnprofitable when men trouble them and torment them. But it is too the intent they ſhoulde fully ſettle themſelues to beare all this with pacience, and that they ſhoulde conclude: It is meete that my God ſhould hauehave the mayſterie, and that I ſhould frame my ſelfe too his lure, and therefore yeelde my ſelfe ouer vntounto his good pleaſure. But howſoeuer the worlde go, none is is able to do it without incountering. Iob then expreſſeth heere his owne paſ…ions in ſuche ſorte as hee felt them, & in the meane while Gods grace is as it were buried for the tyme: not that it was vtterly quenched, for (as I hauehave ſayde) God vphilde him. But it will come too paſſe that when the firſte paſsions aſſaulte the faythfull, they ſhall (as a man woulde ſay) be harried away in ſuche maner, as it may ſeeme that God gouerneth them not any more, and that they play the horſes that are broken looce. Nay but it is as if a man were vponupon a horſe: and very well, yee ſee the horſe flingeth and kicketh and doth all that he can to eſcape and to runne ouer all the feelde: but anone the man that is handſome can tell well inough howe too tame him, hee will reyne him vp with the brydle, and bring him too a good pace. Euen ſo is it with vsus, that wee ſhall oftentimes bee caryed awaye headlong by our ouerheady paſsions: but yet for all this, God will not let vsus alone ſo, but will rather reyne vsus vp and drawe vsus too him, according as we ſhall ſee howe hee worketh towardes Iob. But (as it hath bene declared heeretofore) it is true that wee may well alledge vntounto God the frayltie of our lyfe, when wee woulde obteyne ſome merciemercy and releefe at his hande. But Iob ſpeaketh heere exceſſiuely, as a man that is out of his wittes, and knoweth not to whome hee ought to direct his woordes. EueryEvery faithfull bodye will lightly ſay, Lorde my dayes are nothing but vanitie and ſmoke: therefore hauehave pitie vponupon ſo miſerable a creature. This requeſt is good and holy, & God accepteth it in good woorth bycauſe we be taught by his holie ſpirite to ſpeake ſo. But Iob ſteppeth to him after an other faſhion, and with another maner of ſtyle. Howe? my dayes (ſayeth he) are but vanitie, and commeſt thou heere to ſet thy ſelfe agaynſte mee? VVilt thou not giuegive mee reſpite to ſwallowe downe my ſpittle? VVhy dooſt thou not get thee from mee? Hee is of opinion that if God woulde drawe away his hande from him, he ſhould hauehave ſome eaſe. Yea, but what woulde become of vsus if God ſhould lette vsus alone? Shoulde wee hauehave power to ſwallowe downe our ſpittle? Howe coulde wee breathe, if the ſpirite that gyueth liuelyneſſe to all things ſhoulde forſake vsus? Doe wee not ſee that wee ſhould needes decay? But (as I hauehave declared alreadie) Iob is an amazed man that hath no conſideration but of his miſerie. And this ſerueth vsus for a good and profitable warning. For we ſee what it is too bee ouerpreſſed with our owne paſsions: namely that wee forgo all wiſedome and pacience, and become as dull as brute beaſtes. Verely it will not ſeeme ſo to vsus. But if wee marke mennes paſsions a farre off, what they bee: wee ſhall finde that they make vsus altogither blockiſhe, ſo as wee hauehave no knowledge at all. Agayne wee hauehave not holde of our ſelues to bee competent iudges, and it is too bee ſeene that all our wittes are confounded at our neede. Lette euerie of vsus marke men when they bee cumbred with vehement paſsions, or elſe let vsus conſider how wee our ſelues fare if God pinche vsus with any aduerſitie that is ouerroughe for vsus: wee bee ſo daunted, as wee hauehave no hart too call vponupon God, wee cannot bethinke vsus of the promiſes that are conteyned in holye writte, and then what remedie is there for our miſeries? Nowe then (as I hauehave ſayde) there is ſuche a headineſſe in oure paſsions: that if God ſhoulde not ouermayſter them from aboue, yea euen by the woonderfull power of his holie ſpirite, in ſuche wiſe as wee might know his maieſtie therein, and that there is more in it than man can skill off: it is certayne that it were ynough too mingle and confounde heauen and earth togither at euerie blowe. But yet neuertheleſſe (as I hauehave touched alreadie) Iob had a farre other conſideration with him, in aſmuche as Gods ſpirite was in him: but if God remedie it not by the grace of his holy ſpirite, there is no queſtion but yee ſhall finde man in his owne naturall kinde, and ye ſhall finde his paſsions ſuch as they are according to the fleſh. Get thee from me, ſayeth Iob. And what ſhoulde become of vsus if God ſhoulde let vsus alone, ſo as wee ſhoulde abyde without his ayde and aſsiſtence? It is in him that wee hauehave our beeing, our liuing and oure mouing, as the ſcripture ſpeaketh, and as wee our ſelues doo ſee the experience. Can wee ſwallowe downe oure ſpittle, if God ſhoulde gyue vsus vp? That is much like: as who woulde ſaye, there is more power in vsus, than in the Angelles of heauen. For if God ſhoulde leaue them too themſelues, what woulde become of them? Beholde they are immortall creatures, and are already in the glorie of heauen, and behold the maieſtie of God: and yet neuertheleſſe they ſhoulde vaniſh away and be brought to nothing if God ſhoulde withdraw himſelfe from them: and can we that are full of corruptiō hauehave more force? Therfore whyle God gyueth vsus ſome leyſure, let vsus learne to thinke vppon oure infirmities whiche are ſo exceſsiue in vsus, and too knowe that there is nothing better than that God ſhoulde viſit vsus, looke to vsus, and diſpoſe of vsus: for elſe wee ſhoulde decay eueryevery minute. Thus yee ſee what wee hauehave to marke vponupon this ſtreyne. And it is certayne that in the perſon of one faythfull and pacient man, God intended to gyue vsus a mirrour of our inordinate affections, to the ende wee ſhoulde beware of them, and ſeeke too feele the ſuccour and refreſhment that are ſhewed vsus heere. And howe ſhall wee feele it? There is no better way than too call vponupon him that hath all power in himſelfe, that he may reſtreyne vsus and not ſuffer vsus to ſtarte aſide when wee be chaſtyzed after that ſorte by his hand. Nowe hee addeth immediately, I hauehave ſinned, what ſhall I do to thee, O thou the keeper of men? Some men expound this, as though Iob diſputed agaynſt God, ſaying: I can do none other but ſinne, wherefore haſte thou made mee ſuche a one? If thou bee the preſeruer of men: why ſhouldeſt thou condemne mee ſo, ſeeyng it lyeth in thee too ſaue mee? But a man may well ſee that this is not the naturall meening: and ſuch as take it ſo, neuer knewe the intent of the holy Ghoſt as toucing this ſtreyne: & moreouer they hauehave yll conſidered that which is witneſſed to vsus concerning Iob, how hee was pacient how ſoeuer the worlde went with him. VVhat is it then that Iob ment? It is as if he ſhould ſay, well, I confeſſe my fault, & I cannot ſcape the iudgement of God. VVhy ſo? Hee is the keeper of men. But this woorde Keeper, hath bene miſconſtrued: for men hauehave taken it for a preſeruer of mankinde, and for one that ſheeldeth them vnderunder his protectiō. It is certeyne, that (as the Greeke tranſlater alſo hath well marked, whiche thing hee is not commonly woont too doe) Iob ment too ſay, that God wayteth vppon vsus, that hee watcheth vsus, and that hee knoweth all, as if a man ſhoulde watche one too ſpie and marke all that euer hee dooth and ſayeth. Yee ſee then in what ſenſe Iob applyeth this title vntounto God, That is the Keeper of men. True it is that God dooth well preſerue vsus, that he hath vsus in his hande, and that oure lyfe continueth by him. But yet is this no let that hee ſhoulde not bee called oure Keeper, in reſpect that hee ſeeth and beholdeth all that wee doo, ſo as wee can not hyde oure ſelues from him: according as all the ſcripture ſayth, that he ſercheth men, examineth theyr thoughtes, ciſcouereth all things, and nothing is hidden from him in all our lyfe. And it appeareth that Iob ment ſo: for why and to what purpoſe ſayth he, VVhat ſhall I do to thee? if it be not bicauſe he muſt be fayne to yeelde himſelfe giltie? Lorde (ſayeth hee) I can gaine nothing at thy hand by ſtarting aſide, I confeſſe my det, I hauehave ſinned: but by the way what ſhall I do to thee? For I muſt be fayne to paſſe that way: and why letſt thou me not alone? Although thou ſee heere a poore creature caſt vnderunder foote, that hath neyther ſtrength nor power, yet neuertheleſſe thou followeſt vppon him with thy rigoure ſtill. I acknowledge my ſelfe too bee indetted to thee: and yet thou holdeſt mee ſtill vponupon the racke, as if a iudge ſhoulde holde a malefactor vponupon the racke and ſay too him, Tell mee thy fault, and that the malefactor ſhoulde anſwere, I will ſo, I hauehave committed ſuch a murther, yea twoo or three, and ſuche and ſuche are acceſſaries. Too what purpoſe ſhoulde the Iudge holde him ſtill vponupon the racke after ſuche confeſsion? Beholde here the like cace concerning Iob. Truth Lorde (ſayeth he) I hauehave ſinned, thou needeſt too torment mee no more, nor too racke mee too make mee confeſſe my faultes. For ſithe I hauehave graunted thee thy det, wherefore dooſt thou perſecute mee? Thou art the keeper of men, thou knoweſt all. If thou needed too make inquiſition now of a thing that were hidden from thee: very well: thou mighteſt ſay, I will holde thee heere tyll I hauehave gotten the knowledge of all thy faultes. But thou knoweſt them (ſayeth Iob,) thou art the keeper of men: and admitte that men knew not themſelues: yet knoweſt thou what they bee. Then ſeeyng the cace is ſo, why dooſt thou not draw thy hande awaye from mee withoure preſsing mee after ſuche a ſort? Thus yee ſee the naturall meaning of this ſentence. And heere wee ſee howe men fare when they will meaſure Gods Iuſtice by theyr owne witte and capacitie: for it will ſeeme too them that God paſſeth meaſure at euerie blow, and that hee vſeth ouer greate rigour. Although oure intent bee not too accuſe God of crueltie with full mouthe: yet wee ceaſſe not to frette and chafe agaynſte him, like as Iob hath bene tempted too doo. VVhat is to bee done then? Let vsus conſider that God is the keeper of men: that is to ſaye, that wee are heere within his ſight: wee maye well finde fare colours and lurking holes before men, but all our hypocriſies cannot keepe God from ſeeyng vsus, or from diſcerning all, euen too oure verye thoughts. VVhat got our father Adam by couering himſelfe with leaues, when hee was ſummoned before God? Hee ſhoulde hauehave appeared, and his ſinne ſhoulde hauehave beene layde afore him ſpyte of his teeth. So then lette vsus conſider that Gods Regiſters are full of oure woorkes, woordes, and thoughts. And although that as nowe wee reade not our Inditements as they bee framed: yet ſhall Daniels ſaying be fulfilled, which is, that whē the iudgement is ſettled, then the bookes ſhall bee opened. Yee ſee then that the thing which wee hauehave to marke in the firſt place, is that God is mennes keeper: wee may well ſette here belowe, and take leaue too leape like frogges without order, and (as the Prouerbe ſayeth) play the Meece in the chaffe, ſo as all things may bee confuzed to manwarde: but yet will God marke and beare awaye all. VVhen wee know this, let vsus learne to walke in …eae & carefulneſſe: and ſeeing that our God looketh vponupon vsus, lette vsus walke as before him. And if wee hauehave this leſſon well printed in our hartes: we ſhall be ſure to hauehave one care more than wee had before. VVee ſhall bee aſhamed afore men, ſo as wee will not doo oure naughtineſſe in the open daye nor in the open ſtreete. And why ſo? Bicauſe the eyes of men will lette vsus. Behold alſo howe God and his Angels are witneſſes of our life: ought not that to make vsus walke in farre more awe a greate deale? This knowledge then muſte hold vsus in awe, to the ende we thinke not that our ſinnes ſhall ſcape vnpuniſhed: but that foraſmuch as God knoweth them, he will alſo gyue iudgement agaynſt them. For he gouerneth not after the common order of men: he hath other maner of eyes thā wee hauehave: although wee hauehave confeſſed our faultes, hee knoweth that which is hidden within, and that which is vnknowne too oure ſelues. VVhen an offender hath acknowledged his crimes & euill dooings before an earthly iudge, a man demaundeth no more at his hande: but God is a ſpirituall iudge, and will bring vsus to the inward knowledge of our ſinnes. Then is it not ynough for vsus to ſay, I hauehave ſinned: but wee muſte condemne the ſinne in our ſelues, yea euen in ſuche wiſe, as eueryevery of vsus may bee his owne iudge, and learne too abhorre ſinne: according alſo as yee ſee why God holdeth vsus as it were ſo locked vp therein, that now and then wee pyne away like poore ſoules in deſpayre. Yee ſee wherfore he tryeth vsus: namely to the intent that eueryevery of vsus ſhould knowe himſelfe, not onelyonly too ſaye yea verely I perceyue well that I am a ſinner: but alſo too hauehave a liuely feeling of oure ſinnes, that wee maye bee vtterly aſhamed of them before him. And finally Iob ſayeth, VVherefore baste thou ſette mee full ouer againste thee? VVherefore doost thou not take awaye my wickedneſſe? VVherefore doost thou not pardon my ſinne? For I am in the duste, and if thou ſeeke mee, I ſhall bee no more. Heere Iob returneth too the matter whiche hee had glaunced at afore: that is too witte, that hee deſyred but too hauehave ſome truce or releaſe till he had ſwalowed hys ſpittle. Nowe therefore hee ſayeth, why haſte thou ſet mee full ouer agaynſte thee, that is too ſay, as a white for a man too ſhoote at. For hee coulde well hauehave founde in his harte, that God ſhoulde hauehave lette him alone as hee was: as if hee ſhoulde ſay, who am I? And at whome dooſt thou bende thy ſelfe? For I am a poore woorme of the earth, and thou ſetteſt mee as a whyte too ſhoote at: muſte thou needes trie thy ſtrength vponupon mee? as he will ſay too him anone. For Iob returneth oftentymes to that complaynt, and renueth the ſame ofte. True it is that when God ſetteth vsus full butte agaynſte him, wee bee not able too abyde ſuche a force: but yet for all that wee muſte not ſhrinke awaye from him: For it cannot bee but that wee muſt needes fayle as ſoone as God turneth his backe vponupon vsus. Then, are wee deſirous too ſtande oute and too continue in good ſtate? The meane thereof is not that God ſhoulde turne his backe vponupon vsus, but that we ſhould be as a marke in a Butte for him to ſhoote at, and that hee ſhoulde beate vponupon vsus as much as hee liſteth: yea verely ſo hee aſſwage the greefe of the woundes that he hath made, by cauſing vsus to feele his goodneſſe: ſo wee may knowe that in the middeſt of his anger hee forgetteth not his merciemercy, according as it is ſpoken in the ſong of Habacucke. Thus yee ſee why this perſuaſion of Iobs is ſette out vntounto vsus: It is too the intent wee ſhould learne not to deſire God to let vsus alone as wee bee, for then ſhoulde wee bee drowned euen in damnation. But lette vsus pray God that when hee chaſtyzeth vsus, wee maye not make outleapes in hope too ſcape his hande, but that wee may holde him our backes to receyue his ſtrokes, ſo bee it that hee gyue vsus the power to beare all his corrections pacientlye: and therevpon alſo that hee make vsus to taſte his merciemercy, that wee be not deſtitute of comfort in the middes of our aduerſities. True it is that wee muſte followe Iob heere in confeſsing that if God looke vppon vsus from Euening too Morning, wee ſhall bee no more: no verely if hee leaue vsus deſtitute of his grace, and forſake vsus with his looking vppon vsus. But if wee returne too him with a hartie affection, wee ſhall feele him alwayes at hande with vsus, and that hee wyll not fayle vsus, but aſsiſt vsus continually, yea euen till he hauehave taken vsus vp into his heauenly glorie to continue with him for euer.
And now let vsus fall downe before the face of our good God with acknowledgement of our ſinnes, praying him that wheras we prouoke his wrath ſo many wayes, he wil not ſuffer vsus too continue ſtubborne in oure vices, and plunged in our owne filthineſſe, but that hee will drawe vsus out and make vsus cleane, yea and that in the meane while he will ſo moderate his roddes, as we may not bee vtterly paſt hope, but may comfort our ſelues, in that hee hath promiſed to be our God and to aſsiſt vsus to the end, and therevpon returne vntounto him, knowing that it is his office to chaunge the world to better, and therefore pray vntounto him too increase his graces in vsus, that wee may alwaies faſhion our ſelues more and more like vntounto oure Lorde Ieſus Chriſt: and that in the meane time he will ſo gouerne vsus by his holy ſpirite, as wee may no more prouoke his wrath againſt vsus as wee hauehave done hitherto: but rather that by his making of vsus to feele his ſweete & fatherly hand, we may euer hauehave ſo much the greater occaſion to magnifie & glorifie him in all our life. That it may pleaſe him to graūt this grace not onelyonly to vsus, but alſo to all nations of the earth, bringing back all poore ignorant ſoules from the miſerable bondage of errour, &c.