Sermons on Job, Sermons · Chapter 9 · Sermon 36
The .xxxvj. Sermon, which is the fourth vponupon the ninth Chapter.
23 If the ſcourge kill out of hande, ſhall he laugh at the temptation of innocents?
24 The earth is giuen into the hande of the vvicked, hee couereth the faces of the Iudges. If not: vvhere is he, or vvho is he?
25 My dayes are paſſed more ſvviftly than a Poſt, inſomuch that I hauehave ſeene no good at all.
26 They be ſlipt avvay ſooner than a ſvvift ſhip, or than a flying Eagle.
27 If I ſay in my ſelfe, I vvill forgette my complaint, I vvill appeaſe my vvrath, I vvill comfort mee.
38 I am afray de of my miſeries. For I knovv thou vvilt not iudge me innocent.
THat wee may fare the better by thys doctrine, we muſt call to remembrance what hath bene ſayd heretofore: namely howe Iobs intent was too ſhewe that Gods iuſtice appeareth not alwayes vntounto men, nor is ſo knowne, as it can be ſayd, that men may touch it with their finger: but rather that God woorketh after ſuch a ſtraunge faſhion, as it ſeemeth vntounto vsus that there is neither reaſon nor indifferencie in him, and that he maketh a hotchpotch of al things. But I hauehave tolde you afore, that Gods Iuſtice doth ſometimes ſhewe it ſelfe, and that there are certaine markes for vsus too diſcerne it by. If God puniſh a wicked man, there is none of vsus, but hee thinketh vsus all too hauehave warning by ſuch example, and wee bee compelled to glorifie him, according as it is ſayde in the hundreth and ſeuenth Pſalme. If God deliuer any one that calleth vponupon him, and hath walked in his feare: we will ſay, God is rightuous. But hee keepeth not all one rate too doo continually ſo. For he hath his ſecrete iudge ments, which are incomprehenſible too vsus, inſomuche that wee cannot but bee abaſhed and amazed when God ſhall doo things that ſeeme too bee quite agaynſt reaſon. Yee ſee then howe Iobs meening is, that he findeth himſelfe as it were amazed, bycauſe God ruleth him not after his owne mynde and fancie, but hath another maner of doing of his workes, which is vtterly vnknowne vntoo vsus. And here yee ſee why he ſayeth, If the whip ſinyte too kill, howe ſhall God laugh at the temptation of good men? Bycauſe this ſentence is darke, and ſhorte (whiche cauſeth darkeneſſe:) it hath bene expounded diuers wayes. But when all is throughly conſidered the very right meening is this: namely that if God ryſe vp agaynſt the wicked, howe dooth hee laugh at the trouble of the good? for he that ſpake afore, (that is to witte Baldad) pretended that God vttereth out his chaſtizements openly, ſo as when ſoeuer men hauehave deſerued it, and whenſoeuer they hauehave done amiſſe, God puniſheth them for it. Too bee ſhort, hee ſeemed (by his ſaying) that men were alreadie come too the latter day, and that iudgement and iuſtice were ſet in full perfection. Howbeeit, God reſerueth many things: And ſo yee ſee why God ſeemeth too goueme things confuzedly to this day. For if he ſhould puniſh all the ſinnes of men, we woulde thinke the ende to be come alreadie, & we would no more hope that our Lord Ieſus Chriſt ſhould gather vsus vp to himſelf. So then it is needefull for vsus, that God ſhoulde leaue many faultes vnpuniſhed, & alſo it is needful that the good ſhould be afflicted, and ſeeme to hauehave loſt their labour in ſeruing God. But now let vsus come to Iobs wordes. If the ſcourge (ſayth he) doth ſlea immediately: that is to ſay, if God make no delay of his corrections, but lift vp his hande too ſmite men as ſoone as they hauehave ſinned, and do vntounto eueryevery man according to his woorthineſſe and deſeruings: why ſhoulde he then laugh at the affliction of good men? for we knowe that Iuſtice and vprightneſſe conſiſt of two partes: wherof the one is the puniſhing of euil folke, and the other is the releeuing of good folke and the mainteyning of them in their rightuous and ſounde conuerſation. Therefore if God puniſh the wicked: hee muſt alſo on the contrarie part mainteyne the good, ſo as he keepe them vnderunder his tuition, and ſuffer them not to be troubled or tormēted, bur that they may feele his ſuccour ſo ſoone as they crie vntounto him. Howbeit (as we ſee) the good are puniſhed, not for a day or two, but with lingering paynes all their life long, ſo that in ſtead of ſhewing any ſigne that hee is minded to help them, it ſeemeth that God taketh vengeance of them, and is purpoſed to plunge thē into the bottomleſſe pit. Then let vsus conclude, that he is not haſtie to puniſh the wicked out of hand, nor bringeth them at the firſt brunt too the poynt that men may ſay, Such a one hath done amiſſe, and therefore hee muſt bee puniſhed. For it were conuenient that both theſe two things were ioyned togither. And the reaſon that Iob vſeth here is good. For it is the ſame that S. Paule alſo ſetteth out in his ſeconde Epiſtle to the Theſſalonians, ſaying that it belongeth to Gods rightuouſneſſe too puniſh thoſe that trouble the good, & to giuegive reliefe and reſt to ſuch as ſhall hauehave bene oppreſſed wrongfully for a time. The one of theſe points (ſay I) cannot be ſeparated from the other: that is to wit, that if God be rightuous and minde to ſhewe it perfectly in this world: on the one ſide he muſt hauehave his eye vponupon all ſuch as do amiſſe, & not ſuffer them to ſcape his hand, but make thē come to a reckening: and on the other ſide when good men are diſquieted or hauehave any wrōg or violence offered them, he muſt pitie them and ſhew how he hath them in his hand. Ye ſee (I ſay) how theſe two things ought to match togither: otherwiſe there ſhoulde be but the one part of iuſtice in God, and his iuſtice ſhoulde not be whole and perfect. VVe ſee then that Iob hath good reaſon to ſpeake ſo. And yet for all that, it is not to be ſaid that he lifted vp himſelfe maliciouſly agaynſt God. As I hauehave declared heretofore, his intent is to ſhew, that Gods rightuouſneſſe is not alwayes apparant, and that we muſt not take it for a generall rule, that as ſoone as men hauehave ſinned, God hath his hand bent to puniſh them: & on the contrarie part he wil at the firſt brunt ſhew himſelf a preſeruer of the good, by ridding them out of all their miſeries: we muſt not come to that poynt. And why? Bicauſe it is not Gods will that his rightuouſneſſe ſhould alwayes be knowne vntounto vsus, but rather to ſhewe how it is not for vsus to enter at any time into his iudgemēts, but that it behoueth vsus to humble our ſelues whenſoeuer he vſeth any maner of dealings that ſhal be quite contrarie to our fancies: & we muſt not preſume to murmur againſt him for it, but we muſt reuerence theſe great ſecretes which are far aboue our capacitie, vntill ſuch time as we may comprehend that which is hiddē from vsus as now. Ye ſee then what Iobs meening is. True it is that he ceaſſed not to be tormented with an exceſsiue paſsion. Therefore let vsus learne hereby, that it behoueth vsus to hūble our ſelues before God, & that although he deale after ſuch a ſtraunge faſhiō with vsus, as we perceiue nother equitie nor vprightneſſe in it: yet notwithſtanding we muſt caſt downe our eyes. But if we hauehave any inclination too murmur agaynſt God, when he doth things that we comprehende not by our owne reaſon: the ſame will then ſpecially ſhew it ſelf, when he ſcourgeth vsus: then are wee ſpurred to repine againſt him: ſaying, what meeneth this? where am I? why doth not God pitie me? Lo how men wexe wood when God handleth them otherwiſe than they like of. But yet ſo is it, that Iob fought agaynſt ſuch temptations. Let vsus marke then that Iob knew how God is rightuous, & was fully perſwaded thereof in generall But when he came to the incounter, & that the miſchief preſſed him: then was he driuen backe and inforced to chafe agaynſt God. Furthermore there is this reſtingpoynt wherof I hauehave ſpokē, that ſuch as will cōfort themſelues in their afflictiōs, muſt alwayes hauehave an eye too the rule that Iob taketh here: which is, I am not ſcourged at Gods hand bicauſe I am an euill doer: for God puniſheth not men according to their deſerts. It becōmeth vsus not to taske him ſo to our ordinarie maner of proceeding, for he hath iudgements that are incōprehenſible to vsus. Ye ſee then how Iob ſpeaketh. And to confirme his matter, he ſayth: we ſee the good pine away & God helpeth thē not: he ſuffereth thē to continue in anguiſh a yeare or two, yea or all the time of their life: he maketh no coūtenance of cōming towards them, they be as poore forlorne folke. Now if God leaue good folke after that maner in their neceſsities: why ſhould it be ſaid that the whip ſtriketh out of hand, that is to ſay, that God is haſtie in puniſhing mens offences and ſinnes? VVe ſee the cleane cōtrary. And herevpon we gather, that we muſt not thinke our ſelues to be ſcaped from Gods hand, when (hauing done our neighbours a ſhrewd turne,) we bee at our eaſe for a time. Let vsus beware we flatter not our ſelues whē God beareth with vsus, but let vsus vnderſtand that by that meanes he meeneth to draw vsus to repētance. Abuſeſt thou gods pacience, ſayth S. Paule, ſpeaking to ſuch as were wilful in their naughtineſſe? True it is that God wil hauehave pitie vponupon ſuch as returne vntounto him, and aske him forgiueneſſe of their faultes: but yet doth it not therfore follow, that hee will caſt away all thoſe whom he ſcourgeth in thys worlde. Let vsus marke then that God puniſheth not men as ſone as they hauehave done amiſſe: and yet it followeth not that they are therefore acquit, and ſhall neuer be called to account. Nay rather, it is bicauſe God giueth vsus reſpite here to returne to his merciemercy, and too beſeech him to receiue vsus to merciemercy. Therefore if we ſee the wicked triumph, and ſcoffe at God, and yet that they are not preſſed by his hande: let vsus not be miſgreeued therat as though God had giuen vp his office and were no longer the iudge of the worlde: but let vsus wayte till the time be come. Our Lorde may well delay the corrections that he intendeth to ſende, and on the other ſide the time may ſeeme long vntounto vsus: but yet muſt we reſtreyne our mindes, and hold them ſhort, knowing that God will not puniſh all the ſinnes of the worlde preſently, and hee knoweth why: there is reaſon good ynoughe why hee ſhould do ſo, as I hauehave ſayde alreadie. For his meening is too holde vsus alwayes in ſuſpence, that wee might worſhip him and call vponupon him, vntill all things be ſet in order and good ſtate. Thus yee ſee why there is ſo greate ſtore of minglings ſo long as the worlde indureth. It is bicauſe God intendeth to exercize vsus in fayth and hope, to the ende we ſhould wayte for the comming of our Lorde Ieſus Chriſt, at whiche time he ſhall ſet vp all things full and perfectly which are now ſo intermedled. As touching that Iob addeth, that God laugheth at the temptation of innocents: he ſpeaketh after the vnderſtanding of man. For we muſt not imagine that God ſporteth himſelfe in the affliction of good men. VVe know what louelove he beareth vsus: he cannot expreſſe ſufficiently howe tender the ſame is, but in ſaying that we bee vntounto him as the apple of hys eye. Then let vsus not thinke that God is ſo cruel towards vsus as to laugh at our torments, howbeit that we can imagine none otherwiſe after the f…eſh. Yea [we thinke thus with our ſelues:] Lord, thou knowſt the miſerie wherin I am, I cal vpō thee, I ſigh to thee, I feele how fraile I am: & yet thou letteſt me alone ſtil, and I perceyue not that thou intendeſt to helpe me by any meanes. Theſe things conſidered, we conclude in our ſelues, that God doth nothing but laugh at vsus in heauen. But it behoueth vsus to vnderſtād by faith, that whē god doth ſo diſcountenance the matter, he ceaſſeth not to hauehave pitie vponupon vsus. True it is that hee ſheweth it not out of hand: neuertheleſſe it ought to ſuffize vsus, that beeing a father to vsus he loueth vsus as much as we can wiſh. For (as Ieſus Chriſt ſheweth) if our fleſhly fathers who are euil by nature, do louelove their children: what ſhall God do who is the fountaine of all goodneſſe? Then let vsus not thinke that God laugheth at vsus, but lette vsus rather too conſider that hys diſcountenauncing of the matter is for nothing elſe but to exerciſe vsus, and that he in the meane time ceaſſeth not to watch ouer vsus to ſuccour vsus after ſuch a maner as wee knowe not of. Thus much concerning this ſentence. And Iob addeth, That the earth is deliuered intoo the hande of the wicked, and that the eyes of the Iudges are turned aſide: that is too ſay, that ſuche as ought too redreſſe the troubles, offences, and miſorders that are committed, are guiltie of all. If not (ſayeth hee) where is he and who is he? In effect Iob ſheweth here, that during this preſent life, things ſhall be ſo mingled togyther, that men ſhall not (as they ſay) knowe white from black. The Earth then ſhall be deliuered into the handes of the wicked, that is to ſay, men ſhal ſee the wicked hauehave theirfull ſcope here, that ſuche as are moſt vnruly, moſt looce of lyfe, fighters, ſeditious, and full of all vngraciouſneſſe, ſo as there is nother vprightneſſe nor humanitie in them, ſhall hauehave all things at their will. Therefore when wee ſee God giuegive bridle to the wicked after ſuche ſort, what is to bee ſayde? There is but one onelyonly remedie, which is, that thoſe whiche beare the warder of Iuſtice ſhould repreſſe ſuch as vexe good men after that faſhion. But contrarywiſe, it is to bee ſeene that they be ſo giuen to themſelues, that they lette all go too hauocke. VVhat is to be ſayd, but that the magiſtrates which ought to yeeld eueryevery man his right, ſuffer the wicked to doo the worſt they can? A man ſhall find no reliefe at their hands, but when he ſhall hauehave wayted to hauehave them do their dutie, it is to no purpoſe, they are but Idols. And what is the cauſe of all this? And who is too blame for this (ſayeth Iob) but God? For is not God the gouerner of the earth? Then ought not all the wicked too bee rooted out of it? Or elſe if he beare with them, and lay the raynes of the brydle in their neck to vexe and trouble good men, without ſtopping them of their purpoſe: may it not be ſayde that God doth all this geere? On the otherſide is it not ſayd that it is Gods office too gouerne ſuche by his holy ſpirite as walke in his feare and in modeſtie? Moreouer he telleth vsus how he hath ſtabliſhed the Ciuill ſtate of the world, and that iudges can hauehave nother wiſdome nor diſcretion, but at his hand. Seing then that God leaueth magiſtrats ſo blind, that they be as Idols, and ſo lazie as they hauehave neither courage nor inclination in them too maynteyne good and to puniſh euill: no bodie is to be blamed but God as it is ſayd here by Iob. True it is that this ſentence may be expounded otherwyſe. But wee muſt not ſtand here vponupon diuerſitie of expoſitions: wee muſt hauehave an eye onelyonly to the naturall meening. Thus ye ſee in effect what Iob ment to ſay here. VponUpon this verſe wee hauehave a good leſſon to gather: which is, firſt that when wee ſee things ſo diſordered, that the wicked triumph, weltring in their pleaſures, inioying abundance of goodes, no man gainſaying them, and working their exceſſes and out ages without touche of breſt: we muſt conſider howe it is no new thing, that we ſhould be greatly aſtoniſhed at ſuche a temptation. For it is good, yea and needfull for vsus to bee armed agaynſt ſuche imaginations. VVee ſee howe our owne minde driueth vsus therevnto, ſo as if things fall not out according to our fancie, it ſeemeth to vsus that al things are turned by fortune, and that God regardeth no more the worlde, or rather that hee forſloweth his duetie, or that he is as it were aſleepe, or elſe that he regardeth neither good nor euill. Lo what fancies runne in our heades, if we be not reſtreyned, according as the Scripture telleth vsus that wee ought not too thinke it ſtraunge though the earth be deliuered after that ſort intoo the hande of the wicked. And why? For our ſinnes deſerue that the wicked ſhould hauehave full power ouer vsus. If wee obeyed God as becommeth vsus: it is certaine that things ſhould be ruled here after ſuch faſhion, as we ſhoulde bee contented. But foraſmuch as we bee ſtubborne againſt our God, and play the horſes that are broken looce: it is good reaſon that he alſo ſhould giuegive the wicked ſcope, to the ende that we might be chaſtized by the hand of them. And why ſo? for our vnthankfulneſſe deſerueth well that God ſhoulde bring forth his roddes and make vsus feele them with al rigour. Therefore when this is knowne to vsus, we thinke it no ſtraunge ſight to ſee things ſo cōfounded here below, as we may ſay that the earth is deliuered into the handes of the wicked, or that wee ſhoulde ſighe at the comming thereof too paſſe, bycauſe that God giueth vsus warning of our ſinnes. And verely we hauehave good cauſe to ſigh, ſeeing that the wicked and the deſpyzers of God, muſt not onelyonly defile the earth, but alſo hauehave their full ſcope. God hath created men after his owne image, and put all things into their hande, to the intent they ſhoulde bee as his lieutenants here. But behold, the wicked and ſuch as ſeeke nothing but to offende God and to deface his maieſtie and glorie, diſplace his children whom he hath appointed here to be his owne heritage. VVhen wee ſee all things thus turned topſitoruie: muſt we not needes grone? and muſt not this prouoke vsus to pray God to vouchſafe too ſet all things againe in their right ſtate? Furthermore when it is ſayde that God is hee that ſhutteth the eyes of the Iudges, let vsus marke howe it is as much to ſay, as that they which hauehave the adminiſtration of Iuſtice committed vntounto them, cannot hauehave the minde to do it, except it be giuen them from aboue? For a man is not able to gouerne himſelfe: and how ſhall he then gouerne a whole realme▪ Furthermore it is a matter of great preeminence to execute Gods office in this worlde: and therefore God muſt bee fayne to worke in thoſe, whom he hath ſette in high eſtate and authoritie. And as for the parties themſelues that are in it, they muſt bee ſo much the earneſter in calling vponupon God, that it may pleaſe him to guide thē and helpe them. For if a man thinke himſelf to be of ſufficient abilitie when he is ſet in the ſiege of iuſtice, & truſt in his owne wiſdome and power: God will laugh him to ſcorne, and make him a very blockheade. They therefore whom God choozeth muſt humble themſelues ſo much the more, and not preſume vpō any thing that is in them▪ ſelues, but muſt craue the ſpirite of wiſedome, the ſpirite of ſtoutneſſe, and the ſpirit of vprightneſſe, that god may giuegive them the power and abilitie to diſcharge their duties faythfully. Thus yee ſee howe Magiſtrates ought to betake themſelues vntoo God in all care and feare. And we alſo that are vnderunder them, muſte all of vsus on our parte doo the like. For if there bee no iuſtice among vsus: beholde, the curſe of God is vponupon vsus, and the Lande muſte bee defyled ſo farre tyll God poure out hys vttermoſte wrath vponupon vsus: and in the meane while wee oure ſelues muſte bothe ſuffer and ſee good men ſuffer, and none of both to be maynteyned as they ought to be. Seeing then that it is for the welfare of a whole Realme, when God giueth his ſpirite too Princes and Magiſtrates, and men of Law: it is for vsus to cal vponupon him, that he ſuffer them not to be blinded and vnable to diſcerne aught, and blockiſhe as though they ſaw not the euil doings that are cōmitted. And like as we muſt ſewe for the grace and goodneſſe of our God, that it may pleaſe him to graunt his ſpirite vntounto Magiſtrates: ſo muſt wee alſo pray him too giuegive vsus ſuch ſtrength and ſtoutneſſe, as wee may not bee out of heart when wee ſee things go amiſſe (as wee ſee them go too much) yea and from euill too worſe, ſo as the Magiſtrates in ſtead of riſing vp when they ſee neede, and of beeing readie at hande to mainteine the right, knowing thēſelues to bee ordeyned of God for the ſame purpoſe: do fauour and mainteyne the euill. Let vsus aſſure our ſelues that god hath forſaken them, and thereby ſheweth that hee hath withdrawne himſelfe from vsus, bycauſe wee bee not worthie to hauehave him ſit among vsus as he hath promiſed to doo among all ſuch as are conformable vntounto him. Thus ye ſee the fruite of our diſobedience and of all our ſinnes, which is, that God ſhall ſuffer all ciuill order too bee ouerthrowne among vsus, that all things may bee confounded as wee hauehave well deſerued. And ſo when wee ſee ſuche trouble and confuzion among vsus, let vsus aſſure our ſelues that God puniſheth vsus: and that when he taketh away al diſcretion and vnderſtanding from iudges after that ſort, it is bicauſe hee hath ſtriken them with the ſpirite of giddyneſſe as it is ſayde in the Scripture. But yet muſt wee not murmure agaynſt God, aſſuring our ſelues that hee dooth not any thing without cauſe although wee cannot perceyue it. And this is it that Iob meeneth by ſaying: If not, where is he? and who is he? It is to ſhewe that when we hauehave ſought all the reaſons why there is ſo muche euill done in the worlde: wee muſt euermore come vntounto God. For when the Scripture ſayeth that God dooth both good and euill: it meeneth that all things proceede from him, whether it bee proſperitie or aduerſitie, lyfe or death, light or darkeneſſe, as it is ſayde in the Prophete Eſay: inſomuche that whatſoeuer the Diuell doth (as I hauehave ſayde afore) or whatſoeuer the wicked ſorte doo attempt, wee muſte take the ſame as at the hande of God. For vnleſſe hee gaue them the brydle they coulde not attempt any thing: and whatſoeuer they deuiſed, they coulde neuer bring it to paſſe. So then it were a fayre martyring of a mans ſelf to leaue God and to ſeke the inferiour meanes. For it belongeth to god to gouern, and if he had not ſoueraine dominion ouer all creatures, all would go to wrecke. And although men ſeeke nothing but to rebell againſt him: yet doth he ſerue his own turne with them ſpite of their teeth. This is it that Iob ment to vtter in ſaying, If not? where is he, and who is it? VVhē there happeneth any miſchiefe, let men ſearch it out, ſaying: who hath done this? True it is that when any euill happeneth, we can well skill too make our diſcourſes, and too ſeeke ſome ground of it here beneath. If we bee in a Countrey where a King or Prince reigneth tyrannically, men will ſay, beholde, the King fleeceth and deuoureth his people, and moreouer maketh none accoūt of miniſtring iuſtice: he hath officers like himſelfe, who ſeeke but to intrappe men: all is ouerturned and out of order: it is to be ſeene that there is none other ſhift but the realme muſte come to vtter decay: and who is to be blamed for all this? what complaints ſhall be heard herevpon? It is not marked that men are all togither frowarde and naughtie, nor that they hauehave prouoked Gods wrath agaynſt them, and that they bee folke giuen too all lewdneſſe, deſpizers of God, and looce of life in all poyntes and reſpects, ſo as it ſhoulde ſeeme they are deſirous to kindle the fire of Gods wrath, to burne vp all. Men then may well alledge the lewdneſſe of gouerners, when a Nation is ſo miſordered after that maner: but yet muſt they mount vp higher. For let vsus not thinke that God is aſleepe in heauen, and hath forgotten the worlde: but rather let vsus aſſure our ſelues, that hee worketh with his owne hande, and that the ſinnes of the people are the cauſe why the officers and men of law are wicked, and that for the ſame cauſe God alſo is fayne too ſhake them off, and to make them as it were mirrours of his wrath and vengeance. So then let vsus ſo cōſider the inferiour cauſes and meanes, as we may neuertheleſſe perceyue in our reaſon and vnderſtanding, that God abydeth continually all the while in his ſoueraine dominion, and as we may know that all things come of him. But yet notwithſtanding, wee ſhall not alwayes knowe the cauſe why God worketh ſo. VVhen wee ſhall hauehave ſearched to the vttermoſt, and made great circuites and diſcourſes: in the end we ſhall be dazled and not ſee any reaſon why God doth this or that. VVhat is to bee done then? wee muſt honour this Iuſtice of God which is vnknowne too vsus. True it is that ſometimes God worketh in ſuch wiſe, as his Iuſtice is fully apparant, and men may ſee it with their eyes: and ſometimes alſo it is hidden. And in this cace we hauehave no more to do but to honour it, and to ſay: Alas Lorde, thy iudgements are a bottomleſſe pit wherevnto wee bee not able too attaine: but yet will wee not ceaſſe too confeſſe that thou art righteous, although wee perceyue not the reaſon why. Howbeit we muſt not ſurmyze as men do that are not well practized in the Scriptures, that things are done here bylowe by Gods ſufferance, without caring for them or medling with them. For that were as much as to cut off his power, and it were all one as if he were aſleepe in heauen, and left the ruling of the worlde here beneath, eyther to Satan, or too men. It were (I ſay) an vtter defacing of Gods maieſtie. For it is meete that he ſhoulde order all that hee hath made, and that the ſame ſhoulde proceede of his will and good diſpoſition. True it is (as hath beene ſayde) that we ſee not alwayes howe God is rightuous: but yet muſte wee acknowledge him too bee ſo, and wee muſte walke in all ſoberneſſe and modeſtie, and then in the ende God will make vsus to knowe that which is hidden from vsus as nowe. Let vsus come to that which Iob addeth: he ſayeth, that his dayes are gone away more ſwiftly than a poste or a ſhippe vnderunder ſayle. Therefore is alſo Flying: And this woorde is ſette downe too expreſſe the better, that Iob ſpeaketh not of ſome greate ſhip that is full fraughted: but of ſome little pinneſſe that may ſerue to make ſporte and paſtime vponupon the water, which turneth nimbly here and there and goeth away apace. Therefore hee likeneth his life to a little pinneſſe that is light, and glydeth ſwiftly vponupon the water: and there withall hee compareth it alſo to a Poſte: and finally to an Aegle that ſoreth in the ayre to ſeeke hir pray. Heere Iob ſheweth howe ſore hee was caryed away in all his paſsions. And it pleaſed the holy Ghoſt that this preſident ſhould bee gyuen vsus, to the intent that eueryevery of vsus ſhoulde in the perſone of Iob beholde what maye happen to himſelfe. Then how fare wee when God ſcourgeth vsus? Lo here a temptation to driue vsus to deſpayre: whiche is, when wee forgette all the gracious goodneſſe that God hath done for vsus. If wee coulde bethinke vsus of the benefites that wee hauehave receyued at Gods hande, as we hauehave ſeene Iob ſay heretofore: it is certain that the ſame would make vsus to forget all our ſorrowes. VVell then God doth nowe ſmyte mee: but what for that? I hauehave receyued as muche good at his hande, and hee hath ſhewed himſelfe bountifull towardes mee: was it not to the ende I ſhould alwayes taſte of his merciemercy, and that I ſhoulde truſt to it, and flee therevnto for refuge? wee cannot eate one bit of breade, but the ſame is a witneſſe vntounto vsus of Gods goodneſſe, and that he will alwayes be our father and Sauiour. Beholde heere an ineſtimable remedie to ſweeten all our ſorrowes whenſoeuer wee bee afflicted: which is by calling to minde the benefites and gracious giftes that wee hauehave receyued at Gods hand. But Satan who ſeeth well this, vſeth a cleane contrarie policie: whiche is, to make vsus forget the good that God hath doone vsus and beſtowed vponupon vsus, too the ende wee might hauehave nothing in vsus but anguiſh to ſet vsus in a fretting and that there might be nothing but bitterneſſe, nor nothing that might cheere vsus or comfort vsus in our troubles. This is it that Iob ſheweth vsus nowe. My dayes (ſayeth hee) are ſlipt away, like a little Pinneſſe that will go ſwiftly vppon the water, or elſe as an Eagle flying in the ayre, or as a Lackey that goeth poste. Hereby hee dooth vsus too witte, that hee remembreth no more howe God cauſed him to be borne into the worlde not that he had giuen him ſo many tokens of his fatherly louelove, as he might well hauehave wherewith to comfort himſelfe: yea, if he had had ſuch regard & conſideration as were requiſite. True it is that Iob kept alwayes ſtill ſome taſte of Gods goodneſſe, ſo as he was neuer in deſpayre. And verely although he were tormented and toſſed to and fro, yet had he alwayes ſuch vnderſtanding, and was ſtill hilde in ſuch awe, as hee knewe God too bee rightuous, and alſo wayted too bee deliuered of his miſeries. Now when wee ſee ſuch temptations in him, it behoueth eueryevery of vsus to hauehave an eye to himſelf, & to behold himſelf here. And in deede although God ſhewe vsus the fauour to make vsus taſte continually of his goodneſſe: yet notwithſtanding we know not ſufficiently & fully how wel he loueth vsus: but rather if hee trouble vsus, wee quite forget the good that hee hath done vsus, and to our ſeeming wee neuer receyued any benefite at his hande. Nowe then ſith wee ſee that ſuche a temptation befell vntoo Iob, ſo muche the more behoueth it vsus too bee fenced before the blowe come: Let vsus take warning (I ſay) as oft as God ſhall ſend vsus any trouble: and let vsus thinke thus: Yea, but did God neuer doo mee any good? Is the good loſt that hee beſtowed vponupon mee? If I beare it not in minde: to what purpoſe ſhall all this ſerue mee, but too procure double puniſhmentes for mine vnthankfulneſſe? Lo what wee hauehave to marke. And further foraſmuch as our life is ouerbrickle: let eueryevery of vsus inforce himſelfe the more to thinke vponupon the gracious goodneſſe and benefites of God. If wee fall into any aduerſitie, wee muſt by and by runne to the remedie: which is to pray vntounto God to ſtrengthen vsus, and to withholde vsus from murmuring agaynſt him, yea whatſoeuer tribulations wee be driuen to indure, fully aſſuring our ſelues that if wee be of his Church, and of the body of our Lord Ieſus Chriſt, wee muſt bee made like vntounto his Image, and that the glory which is prepared for vsus aboue in heauen, is ynough too recompence all the tribulations that wee can indure in this worlde: and this bethinking of things will ſerue well to aſſwage all oure ſorrowes. Finally Iob concludeth, that if hee ſay hee will forget his complaints, and refreſhe himſelfe of his ſayde greefe and torment: hee cannot. VVhy ſo? For (ſayeth hee) I am afrayde bycauſe I know thou wilt not leaue mee vnpuniſhed, or that thou wilt not holde mee giltleſſe. In effect, Iobs meening in this ſentence, is that foraſmuch as he hath to do with God, he can finde no releefe for his aduerſitie and heauineſſe: and that although he purpoſe ſo to do, yea & inforce himſelfe to bring it to paſſe: yet dooth God holde him ſhet vp ſo as he cannot hauehave any reſte in himſelfe. It is a very notable ſentence. For (as we hauehave earſt ſeene heretofore) if we hauehave to doo with men, we may ſtill hauehave ſome ſtartingholes, and wee may ſlink aſide into couert, to ſay, I will find ſome meane or other to ſhift my ſelfe out of ſuche a mans hands: although hee be a Lion and gape with open mouth too deuour me: yet for all that I maye ſtill ſcape from him. So then if we hauehave to deale but with men, we may ſtill finde ſome ſcapingplace: but if God ſhew him to be our aduerſarie, and that he holde vsus at the ſtaues ende, and make vsus to ſay, no, beholde it is God that puniſheth mee, behold, it is God that troubleth me: we may peraduenture writh our ſelues hither and thither, and make all the fetches in the worlde: and yet when wee hauehave ſtyed aboue the cloudes with oure skill, God is ſtill higher and higher aboue vsus: & if we go down to the bottome of the deepes, his hand can well reache thither to vsus: and if we paſſe ouer the Sea, his hand ſhall ſtretch yet farre further. Therfore let vsus learne to knowe that we muſte ſeeke no ſtartingholes when wee hauehave to do with God, but muſte appeare before him when he cyteth vsus, and wee ſhall gayne nothing by delaying. Alſo let vsus learne not to flatter oure ſelues as we are woont to do. For behold the vſe wherevnto this doctrine ought to ſerue vsus: is that when we ſee the hypocriſie that is in men, we ſhould come right forth afore God without diſsimulation, to diſcouer oure hartes there. For it is meete that hee ſhoulde ſearche vsus to the quicke, and we cannnot hide any thing for ought that we can doo. Therefore if we will be at peace with our God: let vsus beware that we vſe none of the fonde toyes wherwith we are woont to beguyle our ſelues. But let vsus walk in feare and carefulneſſe before him, and let vsus pray him that if it pleaſe him to ſcourge vsus, it maye bee with ſuche meaſure, that when he maketh vsus to feele his diſpleaſure, wee may not ceaſſe for all that to taſte of his goodneſſe, that the ſame may ſerue vsus to aſſwage our ſorrowes, ſo as we may not doubt but that he is at hand with vsus, to deliuer vsus, when he ſhall perceyue it to be for our welfare & profit: yea euē bicauſe we hauehave called vponupon him. Thus ye ſee after what ſort we ought to put this leſſon in vre. The reſidue (God willing) ſhall bee diſcourſed to morrow.
And now let vsus caſt our ſelues down before the Maieſtie of our good god with acknowledgemēt of our faults, praying him too make vsus feele them in ſuche wiſe as wee may be inſtructed to lowlineſſe, yea euen to glorifie him in all our tribulations, beeing well aſſured that wee hauehave deſerued a hundred thouſand tymes mo miſeries than he ſendeth vsus. And ſpecially that we may know that he holdeth vsus vp and ſpareth vsus continually, euen by his fatherly goodneſſe. To the intent therfore that this may leade vsus to glorifie and magnifie him, and to walke in the feare of him, vntill ſuche time as hauing withdrawen vsus quyte from all the troubles and hinderances that hold vsus backe as nowe: hee make vsus attaine too the knowledge of the things which are to deepe for vsus as yet: let vsus pray him to guyde vsus in ſuche wiſe by his holy ſpirite, as wee may honour his ſecretes till hee giuegive vsus the full ſight of them, & make vsus feele by experience, that he hath bene our father & Sauiour, when wee ſhall hauehave obeyed him as true children. That it may pleaſe him to graūt this grace not only to vsus, but alſo to all people & Nations of the earth, &c.