Sermons on Job, Sermons · Chapter 12 · Sermon 45
The .xlv. Sermon, which is the first vponupon the twelfth Chapter.
IOb anſvvered and ſaide,
2 Yea, you are a people, and vviſedome ſhall die vvith you,
3 I hauehave vvit as vvell as you, and I am no vvhit inferiour to you: and vvho is he that knovveth not the things that you alledge?
4 I am aieſting ſtocke to my friendes, to him that calleth vponupon God, and vvhome he heareth: the rightuous and perfect are skorned.
5 As a torch that is deſpiſed of a rich man, vvhoſe foote is at the point to ſlip from him.
6 The tents of robbers do proſper, and they that hold God in their hands do boldly prouoke him.
IT ſeemeth at the firſt bluſhe, that theſe two ſayings, (namely that ſuche as feare God ſhall be bliſſed of him: and that the wicked ſhall be in proſperitie) are cleane contraries. And in deed, Iob in anſwering as wee hauehave heard, (that is too witte, that the deſpizers of God lyue oftentymes at their eaſe) gayneſayth that which was propounded heeretofore by Zophar. But Iobs anſwering contrarie to that which hath bin ſaid, is to ſhew that this doctrine, although it bee taken out of the lawe, is neuertheleſſe miſapplyed. Therefore it behoueth vsus to conſider well howe it is too be vnderſtoode. VVhereas God declareth and auoucheth in his lawe, that hee will keepe the good vnderunder his protection, that hee will giuegive them their hearts deſire, that they ſhall want nothing, and that themſelues, their cattell, and all their goodes ſhall bee bliſſed: he meeneth not that the good ſhall neuer bee troubled. For where then were pacience? and how ſhould it be knowne that he riddeth hys ſeruants out of trouble? If all things ſhould fall out too our mynde, wee ſhould not know what it were to call vppon God and to deſire him to pitie vsus, nother ſhould wee feele his goodneſſe in reaching vsus his hande. Then let vsus marke well, that God hathe not promiſed the faythfull ſuche a proſperitie in this world as ſhould bee vtterly exempted from all the ordinarie troubles wherevnto it behoueth vsus to bee ſubiecte: but all ſuch promiſes of God ſerue to do vsus to vnderſtande, that commonly God will make them too proſper whiche walke in his feare. And this wee ſee. Howbeit by the waye wee hauehave theſe two poyntes too marke: that is too witte, that oure ſynnes make vsus vnworthy that God ſhoulde bliſſe vsus after all ſortes and at all times. For there is no man but hee prouoketh God, no not euen the perfecteſt, in whome (too our ſeeming) there is no fault to be founde. For euen the rightuouſeſt doe finde themſelues blameworthy before God. And therefore if he chaſtize them, hee doth it iuſtly. Againe, it is not ſayd, that God doth alwayes meaſure the afflictions which hee ſendeth, by the ſinnes that wee hauehave committed. Hee hathe other reaſons why too viſite vsus: namely hee will mortifie the euill that is in vsus. For oftentimes God is faine to preuent the vices that lurke in vsus. Although wee hauehave not as yet offended, yet do the God ſee well that wee will fall into ſome euill, and therefore he ſteppeth afore it to remedie it. Beſides this, hee intendeth to humble vsus, that wee may not put our truſt in the world, nor be tied to the earth. Moreouer he meeneth to knowe whither wee will be obedient to him in aduerſitie as well as in proſperitie. Alſo he purpoſeth to know what our fayth is, and whither wee will flee to him for refuge. To be ſhorte, he will make vsus to hauehave an eye to the kingdome of heauen, to the ende wee ſhould know that oure welfare is there. So then, if theſe two points be well conſidered: it will bee eaſie for vsus to conclude, that God bliſſeth ſuche as keepe his commaundementes, and ſendeth them whatſoeuer hee knoweth to bee for their behoofe. Yea: but that is not after their appetite: it is after his own knowledge: hee is alwayes iudge of that. Furthermore if he ſcourge them, he doth it for ſome cauſe: and the ſame is no let but that they feele hys fauoure and goodneſſe continually, and hauehave whereof to reioyce in him. Thus ye ſee howe all the promiſes of this preſent life are to be taken: not that God bindeth himſelfe to handle vsus all after one indifferent rate: but in effecte his meening is, to ſhewe that wee ſhall perceyue him to bee fauourable and neere at hand to ſuch as are his. Seeing then that it is ſaide in the lawe, that wee ſhall liue in peace and reſt if wee followe Gods lawe: what is the cauſe that men vexe vsus and trouble vsus, but for that we hauehave made warre againſt God? VVhen a mortall man aduaunceth himſelfe againſt hys creator, it is meete that hee alſo ſhould hauehave enemies to vexe him and anoy him. Are we then perſecuted by men? Let vsus looke if we hauehave kept peace with God: let vsus conſider that wee hauehave prouoked his diſpleaſure: and therefore let vsus not maruell thoughe hee giuegive men leaue too vexe vsus after that ſort on their ſide. And heere ye ſee why it is ſayd in the lawe, that God will ſend warre vponupon thoſe that hauehave in ſuch wiſe incountered his will. And furthermore, although no man purſue them nor do them harme: yet ceaſſe they not to carrie their hangman within them. For among other curſſes of the lawe, it is ſayd alſo (which is the foreſt curſe and that which ought to abaſh vsus moſt) Thou ſhalt bee alwayes as it were agaſt, thou ſhalte hauehave thine eyes ſunken in thy heade, thy lyfe ſhall hang as it were vponupon a thread: in the morning thou ſhalt ſay, howe ſhall I continue vntill night? and at night thou ſhalte ſay, who will warrant me to paſſe ouer this night? Thou ſhalt be in continuall fearefulneſſe (ſayth the Lorde.) Behold a rightfull puniſhment vponupon ſuche as are not framed to the meekeneſſe of ſeruing God purely: namely that they are driuen to bee their owne tormenters. Let vsus marke well then, howe it is not without cauſe that in the lawe this bliſsing is giuen vsus, that we ſhall liue in peace and no man ſhall vexe vsus, if we cleaue vntounto God without gayneſaying. For God will holde the wicked ſhorte, ſo as they ſhall not bee able to hurt vsus, thoughe they practize whatſoeuer they can againſt vsus. Let vsus marke alſo by the way, that although we be aſſayled outwardly, and be as it were a pray: yet neuertheleſſe we muſt aſſure our ſelues, that God will defende vsus. This ſayd promiſe is not deceitfull, howe be it that nowe and then God will not ſticke to ſuffer the wicked to ſpurre vsus and too gall vsus, euen too trie our conſtancie: alſo he will not ſticke to ſuffer vsus to bee tempted in our minds, ſo as we ſhall be in ſome doubt and diſtruſt. And why? To the ende we ſhould call vponupon him, and praye him to ſtrengthen vsus. Then ſhall all this come to paſſe. But yet in the meane tyme, the faythfull ſhall feele that God will not caſt them vppe in the middes of their troubles, but that he will be at hand with them. And the faythleſſe ſhall be vtterly diſmayde, ſo as in the ende they ſhall feele, that God hathe forſaken them as they deſerue. As much is to bee ſayde of all the reſidue of the bliſsings of the lawe. To be ſhort, as oft as we be troubled let vsus hauehave an eye to the faultes, and humble our ſelues before God, aſſuring our ſelues that the chaſtizementes which he ſendeth are rightfull. Are we deſirous that hee ſhoulde aſſuage our ſorrowes? Let vsus runne vntounto him, and let vsus ceaſſe from miſdoing. Notwithſtanding, (as I hauehave ſayd alreadie) we muſt not therfore imagin that God holdeth one ordinarie meaſure of puniſhing offenders [after the rate of their deſerte.] VVe ſee how he chaſtizeth men in this worlde, ſome more and ſome leſſe, yea and hee reſerueth many puniſhmentes to the laſte daye. Therefore wee muſte not pronounce ſuche a definitiue ſentence in generall, as Zophar hathe doone. And that is the cauſe why Iob ſpeaketh againſt him: yea (ſaythe hee) you are a people. Some hauehave expounded this ſentence as though Iob had meante that they which had ſpoken, had brought nothing but ſuche ſtuffe as was knowne too all men, yea euen to the verie idiots. But it is cleane contrarie. For his meening is to ſay, It ſeemeth that you are the whole world, it ſeemeth that wiſdome ſhall dye with you. And thinke ye that I hauehave no witte? Eſteeme yee me to be your vnderling? The things that yee alledge are too well knowne. Therefore muſt I bee fayne to bee deſpiſed of them that call vponupon God and are heard of him: that is to ſay, of ſuch as God ſeemeth to fauoure, and therefore agreeth to all that they wiſhe. I muſte bee fayne to bee a mockingſtocke to ſuch folke, I muſt bee fayne to bee as a torch that waſteth, which is deſpized of you that are rych. To be ſhort, they that hold God in their hand (ſayth hee) doe boldly ſpite him and prouoke him. And all this whyle the tentes of the wicked and of the vnthriftes do proſper. Heereby Iob ſheweth howe it is a great follie to affyrme generally and without exception, that God dothe in thys preſent life puniſhe all ſuche as hauehave offended him, and that as ſoone as a man hath doone amiſſe, God redreſſeth it by and by, and hath his hande vp to take ſuche vengeance as the partie hathe deſerued. VVee ſee the cleane contrarie. This (as I ſayd afore) ſeemeth to be repugnant to the doctrine of the lawe, where it is ſayd, that God will curſe all the tranſgreſſers of his commaundementes, and that hee will ſhewe his fauoure and goodneſſe towardes thoſe that keepe them. Men ſee that the hauockmakers are as it were fauoured at his hande: and men ſee that the good are deſpiſed and diſquieted. VVhat is meante by that? Did Godieſt when he promiſeth to bliſſe the faithfull, and pronounced ſuche a curſe vponupon the deſpiſers of his word? No: But I hauehave alreadie loozened this knot, by ſhewing that God executeth not his iudgementes all after one rate in this world. And why? VVee muſt alwayes beare in mynde what hath bene ſayd heretofore: that is to witte, that if God ſhould puniſhe thoſe that hauehave doone amiſſe, like for like (as they ſaye,) ſo as if the faulte were great, the puniſhment ſhould bee anſwerable to it, and if the fault were light, the chaſtizement ſhould be ſuddeine vponupon them: and that the good ſhould be dealt with after their hearts deſire: whereto ſhould the comming of oure Lorde Ieſus Chriſt ſerue, and the reſurrection which wee waite for? There ſhould be no more hope: we would conclude, beholde, God ſheweth himſelfe to bee the iudge of the world: and let him doe well that liſteth, if hee will receiue well at Gods hande: there would be no more anye heauenly life: we ſhould hauehave our heauen heere. So then wee ſee that God ſhould prouide yll for oure welfare, if he ſhould make the puniſhmentes like to the offences of all them that do amiſſe. And therefore it is requiſite that diuerſe yea and the moſt part of puniſhmentes ſhould be reſerued. VVhen God puniſheth the wicked, well, it is to make vsus walke in feare and warineſſe: and alſo it ſheweth vsus that we can not eſcape his hande. For he iudgeth without reſpect of perſons. Then muſt we conclude, that all the faultes which are committed at this day, and which abyde vnpuniſhed as in reſpecte of thys preſente lyfe, ſhall come to accounte at the ende, that is to witte, when the great aſſyſes are hild. Lo how Iob ſpeaketh not againſt the doctrine of the lawe, but againſte the falſe expoſition that is giuen by Zophar, who woulde that God ſhoulde preſently make ſuche execution of his iudgementes as hee ſhoulde leaue no faulte vnfounde oute, nor wee neede too wayte for anye further dooyng. But it falleth not oute ſo, as hathe bene ſhewed afore. Heereby wee bee taught too praye God too giuegive vsus the ſpirite of wiſedome, that we may apply well to oure owne vſe the doctrine that is true and good, ſo as we may hauehave skill to take profite by it. For heere we ſee a doctrine that is verie profitable for our edifying, when God ſheweth vsus that if we ſerue him, we ſhall not looſe our laboure, but hee will mainteine vsus continually, and make vsus to perceyue it all our life throughout. For what a thing were it if we ſhould thinke that God regardeth vsus not? Or that all the ſeruice that we do him, ſlippeth away without any regarde had to it on his part? Therefore wee muſt come to that whiche Eſay ſayth. Bee yee contented, for the rightuous ſhall receiue his hyre. Otherwiſe it would betyde vsus as Dauid confeſſeth that it happened vntounto him, namely that hee was as good as ſlidden awaye, that his foote was ſlipped, and that he was at the poynt to fall as if he had bene vponupon yee, at ſuche time as hee thought that his waſhing of hys handes in innocencie and his ſeruing of God, had bene in vaine. Then muſt wee vnderſtande that God watcheth ouer all the worlde, and that hee knoweth who they bee which ſeeke to ſerue and honoure him: and alſo that hee hath his eyes vponupon the wicked, as it is ſayd in the Pſalme: ſo that in the ende he muſt needes ſhewe, that he can not beare ſo great a contempt of his grace. But in the meane ſeaſon let vsus tarrie Gods leyſure till hee ſende his iudgementes in due time. For it is not for vsus to haſten them: It were a great doltiſhneſſe if we would hauehave God to puniſh the faultes of ſuch as prouoke his wrath, preſently as ſone as the toy taketh vsus the in head. Yea verely: but he will delay it till another time. Is it not in him? Is it for vsus to abridge him of his libertie? Behold why I ſayd that we hauehave neede to praye God to giuegive vsus the ſpirite of wiſedome, to the ende we may not take the ſayde texte of the lawe after our owne imagination, but that wee maye bee good expounders of it, ſo as wee doe not as Zophar doth heere, who concludeth, that all ſuche as ſerue God muſte be rewarded out of hand, and that this prenſent lyfe muſt be as a Paradiſe to thē, and that God muſt bee fauourable to them that all the world may ſee it, and that he ſhewe it in verie deede. He doth not ſo, ſaith Iob. VVhy ſo? For ye ſee that the wicked are in proſperitie, and prouoke God ſo much the more boldly. Sith the cace ſtandeth ſo: experience ſheweth vsus that God will not execute his iudgementes out of hande, but holdeth them in couert and in ſuſpence, vntill the houre that hee thinketh good. In the meane whyle, the good and the chyldren of God, euen they that hauehave walked before him with a ſingle meaning heart, may be ſcourged extremely. Yet muſt not that bee imputed to their ſinnes, as though they were the furtheſt out of ſquare of all men, ſo as it ſhould be ſayde. Suche a man is puniſhed rigorouſly and therefore it muſt be concluded that hee is a heynous offender, and that God as it were abhorreth him. It is not ſo: but God knowes wherfore he ſcourgeth the good, hee hath diuerſe reaſons too do it, and it is not for vsus to giuegive ſentence of it. It is not for vsus to ſaye, That man hathe ſinned more greeuouſly than others, ſeeing that God vſeth ſuche roughneſſe towards him. Thus yee ſee howe we muſt reſtrayne the promiſes and threatnings of the lawe, to Gods prouidence, and to the curſſe thereof, ſuche as wee ſee it to bee daily. The threatnings of God are true when hee ſayth, that he will curſſe the tranſgreſſers. Yea, but hee executeth it not at the firſt day. God muſt do his workes as it pleaſeth him ſelfe, in ſuch proportion and meaſure as hee knowes too be conuenient. God promiſeth to bliſſe thoſe that ſerue him and walke according to his will: yea, but yet for all that, hee will hauehave authoritie to afflicte them. And why? Euen for their welfare and for their ſaluation. Hee ceaſſeth not to bee alwayes neere at hande with them, and to heare them at their neede, and to make them perceyue how profitable their afflictions are to them: and yet for a time they be as it were plunged ouer head and eares, and they bee toſſed too and fro, ſo as they wote not where to become. And why? It is good for them to bee meekened to their welfare. Lo howe God is ſoothfaſt in his promiſes and in his threatnings, and yet gouerneth the worlde in ſuche wiſe by his prouidence, as it ſeemeth that the godly hauehave loſt their laboure in ſeruing him, and that the wicked hauehave the bridle layd looſe in their necke to skoffe at God, as if they were ſcaped out of his hande. So will it ſeeme to vsus if we iudge by that which wee ſee preſently, and according as wee meaſure thinges by oure owne witte. Then let vsus humble our ſelues and ſay, VVell, God is iudge of the world: howbeit that appeereth not at the firſt blow: therefore howe cloſe ſoeuer he keepe himſelf, yet neuertheleſſe wee muſte hauehave the fayth and hope in vsus to conclude, that the thing whiche is vnknowne to vsus as now, ſhalbe ſhewed vsus in the end. But now let vsus come to Iobs words as they be ſet downe heere. You bee a people, and wiſedome ſhall dye with you. Heereby hee meant to repreſſe the fooliſh haughtineſſe and preſumption of them that hauehave ſpoken. For otherwiſe there is no dealing with ſuch as are ſo puffed vp with vayne truſte of theyr owne skill: men muſt needes ſhew them their follie. True it is that oftentimes men ſhall nothing auayle by ſo dooing. For hee that is throughly ſotted in his owne fonde ouerweening, what ſo euer a man tell him, will neuertheleſſe bee wedded too his owne opinion, and take himſelfe too be that which he is not. Yet notwithſtanding when wee are too incounter againſt ſuche as miſwreſt God truth, wee muſt not ſticke to ſhewe them their follie and ignorance. Verely it may not bee done as though men would ſhewe whither of them are ſharpwitted or of better skill. For beholde, ſo doe they that hauehave nothing but ambition and vaineglorie in them. EueryEvery of them would faine make a great ſhew. Hee that beginneth would faine amaze men with his talke, and he that anſwereth would alſo aduaunce himſelfe: very well, yee ſee a battell of fooles. But wee muſt not deale after that ſort. Therefore if wee incounter them that corrupte Gods truth and wreſt it vntounto vntruth, and that we come to ſhewe them their ignoraunce: VVee muſt not doe it to ſeeme better learned or skilfuller, nor to purchaze our ſelues the more eſtimation: but wee muſte content ourſelues to hauehave made waye for the truth, that it may be receyued, and that men be no longer wedded to ſuche as bee in reputation, to the ouerthrowe of that which was well builded. As how? At this day a man ſhall ſee many poore ſillie folke hilde ſtill in their ſuperſtitions bycauſe they ſay, what? So many great learned men hauehave hild the doctrine that is followed nowe adays, and ſtand ſtill in the ſame to this houre: and will they be beguiled? Beholde at what poynt many poore weakiings are, bycauſe they before poſſeſſed with this imagination, that it is not poſsible for the Prelates of the Church, the learned men, and the great perſonages, to be ouerſeene. Nowe if we will teach ſuch folke, to make them come to the knowledge of God: it is requiſite that they learne to knowe the beaſtlineſſe and ignorance of thoſe whome they hauehave eſteemed ſo highly before: and that they which lift vp them ſelues againſte God (as theſe ſuperſtitious hipocrites doe whiche mainteyne the abhominations of the papacie at this day) ſhould be conuicted of their beaſtlineſſe. For how malapart ſo euer they be, yet are they ſo doltiſh, that euen the little babes may perceiue their gewgawes when they be told of them: and they are in a rage when men do ſo. True it is that they hauehave skill ynough: but they are loth that Gods truth ſhould by any meanes come neere the ſimple ſort, and ſuch as are alreadie ſnarled in the ſaide falſe opinion that I ſpake of. Yee ſee then in what wiſe Iob rebuketh heere the euill expounders of Gods lawe, and ſuch as had wreſted it to a ſtraunge meening. For he telleth them that (as great clearkes as they would faine ſeeme to be) they had not alledged any thing at all to the purpoſe, nor any thing that ought not to bee knowne of all men. Finally hee mocketh them, ſaying, You bee a whole people, wiſedome ſhall dye wyth you. VVhen as Iob ſayth, I am not inferioure to you, I hauehave hearte or witte as well as you: he meeneth not to magnifie hymſelfe thereby after the maner that I hauehave tolde you that it were a fonde vaingloriouſneſſe if eueryevery man ſhoulde on his owne ſide bee deſirous to ſhewe him ſelfe more cunning and ſharpwitted than others, [as if hee ſhould ſaye] VVhat I pray you: who is he? verely there will be much bickering among men: but yet Gods truth ſhall continue ſtill. Iob meeneth no more heere, but to ſhewe that God hath giuen him the grace to know and diſcerne the truthe better than they that are ſo full of ouerweening. And ſo yee ſee in what wiſe it may bee lawefull for vsus to boaſte ourſelues. Not to the ende that men ſhould clap their handes at vsus as at great learned men, and at men of great witte and knowledge. Awaye with all theſe fonde toyes: for it is vnpoſsible for vsus to ſettle our minds to the ſeruing of God, excepte wee forget all that euer concerneth our ſelues. So long as we hauehave an eye to our ſelues, and couet to be had in eſtimation: it is certaine that oure Lorde will ſuffer vsus to fall into many ouerſightes, and to become a laughingſtocke to oure vtter ſhame. For heere ye ſee alſo the hire of all ſuche as couet to bee had in eſtimation. And it is good reaſon that it ſhould bee ſo, ſeeing that Gods truth is thereby as it were layde flat vponupon the ground, and in the meane whyle men hauehave no regard but to their owne honoure. VVhat is to be done then? VVe muſt forget our own ſelues: but yet ſo as therewithall we aduaunce Gods gracious giftes, namely to the ende that when we hauehave a good cace, the ſame may be mainteined, and that the things which we ſhall alledge may be receyued with authoritie. If a man bee taken for an idiot, and hauehave nother skill not witte, what will become of it? Nothing that he ſpeaketh will be receiued, we will diſdayne him. Then if a man intende to fare the better by aughte that is ſpoken: he muſt thinke thus with himſelfe: well, God hathe giuen ſome grace to this man, and the ſame grace is not to be deſpiſed: for we ſhould do wrong vntounto God, bycauſe it proceedeth of the holie Ghoſt. Sith it is ſo, let vsus beware that wee lifte not vp our ſelues againſte God. Thus ye ſee howe that the cauſe why we do humbly receiue good doctrine, is to know that the man which teacheth vsus hath bene taught of God before. Lo to what intent Iob declareth that hee had witte, and was no whit inferioure to thoſe that did ſet ſo great price and eſtimation on them ſelues. To bee ſhorte, let vsus learne to aduaunce the gracious giftes that God hathe put into vsus. Yea verelie, not to exalt ourſelues by them: but to the intent that the thing that we hauehave receiued may profite and bring forth fruite. Thus much concerning the perſon of Iob. And heerewithall alſo the faithfull are warned, that when they ſee a man hath receyued excellent gifts of the holie Ghoſt, ſo as he is able to aduaunce Gods honoure, and to edifye his Church: they muſt giuegive eare to him, and he muſt bee receyued with all reuerence in that which hee ſhall ſaye. VVhyſo? For otherwiſe it were a diſpiſing of God. Now let vsus come to that which Iob ſaith: I am (ſaith he) as it were a despiſer of my frundes. True it is, that as the words lie, he ſaith he is as it were deſpized of his frinds & forſaken of him: but in very deed, he ſpeaketh of himſelf in the third perſon. Afterward he likeneth himſelfe to a torch or a linke that waſteth and is ſhunned. VVhat can a man looke for in a torch when it commeth to the ende? For the waxe droppeth down, and men drawe backe from it that it ray them not, and if any of it light vponupon them it is ynough to marre their garment. Therefore when a linke or a torch hath lighted men for a time, and ſerued men as long as it can: they caſt it away, eueryevery man ſhunnes it, and there is nothing more in it but ſtinch. This is it that Iob meaneth in ſaying that the cace ſtoode euen ſo with himſelfe. Yee ſee that I am readie to fall (ſayth hee) and therfore yee deſpize me. Hee ſheweth the reaſon of this ſimilitude, ſaying: bycauſe yee ſee I am as it were at the brim of my graue. That is the cauſe why I am forſaken of you. And hee ſayth alſo that the rich men doe mocke him that is afflicted. And why? They call vponupon God (ſaith he) and hee heareth them. Iob meaneth not heereby that the wicked wayte for their welfare at Gods hand, or that they ſeeke it in him: but he meaneth that they hauehave the world at will ſo as it ſeemeth that they hauehave God in their hands and that they carie him in their ſleeue (as men ſay) according as wee ſhall ſee that hee addeth afterwarde. True it is that ſome expounde this ſentence to bee meant of the Idolaters which make God to come to their handes: but that is a fooliſh and vnreaſonable expoſition. For Iob loked no further than to the proſperitie which the wicked hauehave. For al welfare cōmeth of God, and the wicked hauehave more abundance of it than other mē: and doth it not ſeem then that God is as it were in league with thē, and that he ſotheth thē, & yeldeth himſelf to their luſt? A man might properly ſay that God flattereth them when they liue ſo in reſte, and proſper in ſuche wiſe as they hauehave ſhortely whatſoeuer they deſire. Iob then ſayth, that thoſe mē prouoke God ſo much the more boldly, and yet in the mean while their houſes are happie. VVhereby hee ment to betoken that which I hauehave told you afore, that is to witte, that Zophar did him wrong in ſaying that he was a great ſinner. VVherefore? For (ſayth hee) the contrary is to bee ſeene. Now let vsus come to that which he ſayth concerning their contempt. I am deſpiſed (ſayth he) as a linke or a teach that is waſted. Heere in the perſon of Iob wee be taughte that our Lord giueth the world leaue to skorne vsus, and ſuffereth our ſtate to be ſo miſerable as it ſeemeth that we be vtterly forlorne: and therefore behoueth it vsus to be pacient. VVhy ſo? VVe ſee what befell vntounto Iob: and would we be more deere than he? Seeing then that ſo excellent a ſeruant of God was ſo giuen vp that men mocked him and tooke him to be a caſtaway: let vsus not be aſtoniſhed nor murmure againſt God if hee ſuffer vsus too come to the ſame poynt: nother let vsus thinke him ouercruell for handling vsus ſo: but let vsus conſider howe it is good for vsus to be meekened after that ſort: let it waken vsus: & let vsus learne that our hope muſt not be rooted here beneath, but faſtned with ſure ankerhold in heauē, as the Apoſtle ſaith. Is it not a great leſſon whē the mockages of the world are ordeyned to our ſaluation? True it is that ſuch laughters ſhall in the end be …long in the faces of the wicked that as now dofling them at vsus: but in the meane ſeaſon they be profitable for vsus, in that (as I ſayde) they make vsus to regard God and to know that our hope lieth and conſiſteth wholly in him. Thus ye ſee what we hauehave to remember when it is ſayde, I am laughed to skorne of thoſe that hauehave bin my friends. Verely it is the greeuouſeſt temptation that can be, when they that hauehave loued vsus heretofore, do as it wer abhorre vsus: it is hard to digeſt. But ſeeing that it beſell vntounto Iob, let vsus follow his ſteps, and ſtoupe when God liſteth to abace vsus after that ſorte. Hee ſayth expreſſely that his foote ſlid: meening that ſo long as he was able to ſtand, he had bin as a torch or link. For it will do a man eaſe too hauehave a burning torche, and the light of it will do him ſeruice: yea ſo long as it is whole and able too laſt. But if it bee once waſted, a man wyll caſt it away intoo the canell: for he that beareth it muſt needes burne his handes, and there remayneth nothing but a little glimcing darke ſmoke. So then, Iobs intent is to ſhewe, that during the time that God hild hym vp hee was honored and eſteemed: but nowe that hee is falne, hee is as it were caſt away. Heereby we be warned, that ſometimes we may be as it were foreſpent, ſo as men ſhall ſee no more light in vsus, there ſhall be nothiug lefte but a little ſmoke, it will ſeeme that we ſhall fall in peeces, there ſhall be no whole peece left in vsus, and we ſhall come too the laſt caſt: but let vsus take it paciently, foraſmuch as Iob came to the ſame point before vsus. And ſeeing that he hath ſhewed vsus the path, let vsus follow hym, and pray God to ſtrengthen vsus in ſuch wiſe as wee may not vtterly decay. Touching this ſaying, That the deſpiſers of God do call vponupon him and he heareth them: as I hauehave told you already, it is referred to the common perceuerance of men. For it ſeemeth that the wicked are at a couenant with God, to obteyne whatſoeuer they liſt at his hand. True it is that the verieſt hipocrits and the looceſt liuers do in deede cal vponupon God: howbeit, that is but in way of mockerie, [as to ſay,] O that God would giuegive me ſuch a thing. VVhen a wicked man is deſirous to rob another mā of his goodes, [he prayes in his hart,] O that God would giuegive me ſuch a mans goodes. This is not a praying vntounto god: but a diſguiſing of him, and a ſtayning of his maieſtie. To be ſhort, men are ſtarke mad whē they be not aſhamed to mocke God after that ſort, by wrapping him in their ſinnes. They be curſed kayti…es, and yet as farre out of ſquare as their deſires be, they wold fayne hauehave God intermedle him ſelfe with them. Then is there no right calling vponupon Gods name among the wicked, nother is there any true prayer. Thus ye ſee how it is to bee taken when Iob ſayth heere, that foraſmuch as the wicked deſire what they liſt, and receiue it at Gods hand, it ſeemeth that God hearkneth too them: that is to ſay, it ſeemeth that he is willing to graunt them all theyr luſts. By the way let vsus marke, that when the wicked deſire of God whatſoeuer their hearte wiſheth, yea euen without any reuerēce, or faith, or lawfull forme of prayer, but only by caſting it foorth at auenture as an inordinate deſire: it is to their greater damnation. VVherfore? For nature teacheth vsus that we ought to reſort vntounto God for that which we want. Verely the wicked neuer bethink themſelues aforehand to ſaye, God muſt be honored at our hande, hee holdeth all welfare and welth in his hand, he is the fountayne thereof, from thence muſt we draw, and therefore it is reaſon that we ſhould craue it of him with all lowlineſſe. The wicked can no skill of that. But yet doth God thruſt them forward with a blind motion, ſo as they be cōſtreyned to know how that God is he at whoſe hand wee muſt demaund that which wee want: according as we ſee how they ſay, I wold that God wold giuegive me ſuch a thing. Then hauehave they this knowledge ingrauen in their harts, which maketh thē ſo much the more guiltie before God for diſhonoring his holye name after that ſort, by mingling him with their outrageouſe deſires and horrible wiſhes. And heereby wee bee warned that when wee pray vntounto God, wee muſt doo it with all reuerence, calling vponupon him with this full beleefe rooted in our harts, that we be wretched, and that nothing can remedie our miſeries and calamities, except wee flee for refuge to the meere goodneſſe of our gracious GOD, and that it pleaſe him to giuegive vsus of the goodes that he hath in his hād. By and by after, Iob ſayth That the tents of the wicked ſhall be in peace: verely (ſayth he) bycauſe they hold God and make him come into their handes: and yet euen thoſe ſame do prouoke him the more boldly. Behold whereof commeth the contemptuouſneſſe of the vnbeleeuers, and what is the cauſe that the wicked are not contented to vaunt themſelues as though God fauored them, but alſo proudely and cruelly trample all thoſe vnderunder their feete, which walke ſingly and vprightly, ſaying, what is he? and what is he? For it ſeemeth to thē that Gods exalting of them is to the end they ſhould deſpiſe others and ſhake them off. And heere ye ſee a temptation which is troubleſom and hard to ouercome. But ſo much the more ſtandeth it vsus on hand to marke well this texte. Then let vsus vnderſtande that it is no newe cace, that the wicked are now adayes aduaunced, and that they raunge abrode and triumph for a time. It hath always bin ſo but God ſuffereth it to their greater decay, and he ſuffereth it alſo to meeken vsus. Then if the wicked happen to hauehave theyr full ſcope: let vsus not loſe our courage for all that, but let vsus ſerue our God ſtedfaſtly, and let vsus glory in this hope that he hath giuen vsus a laſting life, notwithſtanding that he ſuffer vsus to be combered as now. For if wee bee not miſcaried when wee ſee God aduaunce naughtipacks and ſet them as it were aboue the cloudes: if we bee not ouerthrowne thereby, but continue alwayes ſure and ſtedfaſt in oure vocation: beholde that is a good warrant of our faith. And this is it alſo which I ſayd afore, namely that it is good and profitable that God ſhould trie vsus after any ſort: and that when the ſame happeneth, wee ought not to thinke it ſtraunge, conſidering that it hath bin ſo before Iobs time. Thoſe then that make God come intoo their hands, euen thoſe prouoke him moſt malapartly of all. This maner of ſpeech betokeneth not that God fauoreth or loueth the wicked. No certeſſe, but ſo do we iudge according to the fleſh, by cauſe we ſay, that God loueth al thoſe that hauehave proſperitie. Neuertheleſſe, all the proſperitie that the wicked hauehave in this world, is but to their deſtruction and ruine, bicauſe God is not on their ſide. Although they ſeeme to be fauoured at his hand, and to bee his deere derlings: yet in the end they ſhall perceiue that all that euer they hauehave ſhal be turned to their deſtruction. But on our ſide, although God ſeeme to ſhrinke from vsus, and make no countenance to help vsus, but ſeemeth to bee ſeparated from vsus: yet let vsus learne, I ſay let vsus learne too humble ourſelues vnderunder his mightie hand, to ſubmit our ſelues to his good will, and too follow his word, waiting till he ſhew by effect, that he was always neere at hand to vsus. And in the meane while let our faith continue alwayes in true ſtedfaſtneſſe. And although God plague vsus: let vsus not be weerie of ſeruing him, but let vsus hold on our race continually, till he hauehave made vsus to paſſe out of all the incounters, and out of all the temptations that we hauehave to indure in this world.
But let vsus fall downe before the face of our good God with acknowledgment of our faults, praying him to make vsus feele them in ſuch wiſe, as we may come to ſubmit our ſelues vntounto him, not to ſtand vppon the defence of oure owne righteouſneſſe and ſound dealing: but to yeeld our ſelues giltie, and to deſire him to vſe his infinite merciemercy towards vsus. And that foraſmuch as hee hath alreadye ſhewed vsus the way whereby we muſt come vntounto him, that is to witte, by bringing vntounto him the obedientneſſe of oure Lord Ieſus Chriſt, that by the meane thereof all our faults may be buried and forgottē, it may pleaſe him to receiue vsus in the ſaid name, and not only forgiue our ſinnes, but alſo gouerne vsus in ſuch wiſe by his holy ſpirite, as we may always get the vpper hand, euen till oure liues ende, yea and euen ouer death it ſelfe and ouer all the temptations that the diuell is able to raiſe. That it may pleaſe hym to graunt this grace, &c.