Sermons on Job, Sermons · Chapter 13 · Sermon 49
The .xlix. Sermon which is the first vponupon the thirtenth Chapter.
1 BEhold, mine eye hath ſeene all theſe things, mine eare hath heard and vnderſtoode them.
2 I knovve as much as you: I am not inferiour to you.
3 But I vvill ſpeake vntounto God, and reaſon vvith him.
4 Yee bee forgers of lyes, and Phiſitions of no value.
5 O that you vvould hold your tungs, and that ſhould be counted to you for vviſedome.
6 Heare my diſcourſe, and vnderſtand vvhat I debate.
7 Neede you to alledge iniquitie in Gods defence, and to ſpeake vntruth for his ſake?
8 VVill yee pleaſure him? vvill yee pleade his cace?
9 Is it good that he ſhould allovve you? and that you ſhould vſurpe vponupon him as vponupon a man?
10 He vvill reproue you if you fauour him in ſecrete.
IT is a very euell thing when euerye of vsus will ſet out himſelfe and will not bee inferiour to his companion. For when we hauehave this ſonde deſire to ſeeme and to be coūted wiſe, it is poſsible that the ſame ſhall ingender much ſtrife among vsus, as S. Paule alſo ſpeaketh of it. This vayngloriouſneſle is the Sea and welſpring of all debate. For men ſhal neuer agree quietly among thēſelues, except eueryevery man yeelde meekely to that whiche is good and reaſonable, and bee voyde of deſire to aduance himſelfe aboue others. But if eueryevery of vsus be ſo fond as to ſteppe before other to be the more eſteemed: the fire muſte needes be kindled out of hande. Furthermore wee ſee howe the Scripture telleth vsus that wee muſt eſteeme the gyfts of God in thoſe that hauehave receyued them. VVherefore let eueryevery man thinke vponupon his owne infirmities and ſinnes and that will make vsus to ſtoupe, and to eſteeme thoſe whome we hauehave preſumptuouſly ſhaken off: & let vsus be afraid to do God any wrōg by deſpiſing ſuch as are not vtterly deſtitute of his gracious gyftes. But it ſeemeth heere that Iob mente to preferre hymſelfe before them that had ſpoken. I vnderſtand as much as you (ſayeth he) I am not inferior, mine eare hath hearde theſe things, mine eyes hath ſeene them. It ſeemeth here that Iob would hauehave more reputation of wiſedome & skilfulneſſe than thoſe three to whome he ſpake. But he was not ledde with deſire of prayſe, his doing ſo is bycauſe theſe men woulde beare him downe with theyr preſumptuouſneſſe, yea and peruerte Gods truthe after theyr owne fancye. Iob therefore was conſtreyned to ſay that he vnderſtoode thoſe things better than they and he doth it to the end that if theſe men be able to profit thē ſelues by it, they ſhould do it by humbling them. For vntill ſuch tyme as men bee made to ſtoupe ſo lowe as they may bee no more puffed vp with the ſayde preſumptuouſneſſe: it is impoſsible too wynne any thing at theyr hande, for all that euer a man can ſhewe them, for they ſette to muche by themſelves. Then if a man mynde too make himſelfe fit to heare Gods truthe, and too receyue it: he muſte be humbled afore. That is the thing whereat Iob ameth. But for as muche as they with whome hee talked, had bene hardened and were ſettled in the blinde ouerweening of theyr owne wiſedome: Iob wyll hauehave the truthe hearde, and not to ceaſſe to hauehave authoritye ſtyll, notwithſtanding that theſe men reiect it. Thus ye ſee Iobs meening in effecte. According heerevntoo, wee ſee how Sainct Paule is forced ſometimes to make compariſon betweene himſelfe and thoſe that were of eſtimation among men. It is certayne that Sainct Paule was not prouoked thereto by vaynegloriouſneſſe, nother was hee ledde with ſuch a minde as to deſire & couet to be eſteemed among men. VVhy then cōpareth hee himſelfe with ſuche as had bone wont to magnifie themſelues? If they be Hebrewes (ſayth he) ſo am I: if they be of auncient linage, I alſo may well account my pedegree: If they bee earneſt followers of the Lawe, I am ſo to as well or more than they, I hauehave liued without blame: if they boaſt thē ſelues too hauehave any knowledge, I alſo hauehave beene well taught frō my childhood, and I hauehave had a good mayſter. It ſeemeth there, that S. Paule gathereth togyther all the things that are wont to be eſteemed: to the end that men ſhould clap their hands at him, and take him for a greate man, and ſet muche ſtore by him. But hee ment no ſuche thing. For hee himſelfe auoucheth it to bee ſtarke folly. VVell (ſayeth he) you compell mee to play the foole, and to do as they do which ſpred out their wings, & bee medling with eueryevery thing to be magnified among men: I am fayne (ſayeth he) to deale ſo, but not of mine owne will. And why? For he ſaw that the Corinthians & ſuch other like were ſorepoſſeſſed with a fonde reputation of men that were nothing worth, & loued none but ſuch manner of teachers, bycauſe they had ytching eares, by meanes wherof Gods Goſpell was deſpiſed, and thoſe troublers had theyr full ſcope. And they that had nother wiſedome nor diſcretion to conſider what was for their profit, ſuffered themſelues to be led by ſuch as had nothing but fayre glozings without any holineſſe. S. Paule then perceyuing this, telleth them. No no, If theſe maner of men purchace themſelues eſtimation by thoſe meanes: I may ſo do as wel as they, but I wil not: for that is not the thing wherin we muſt be eſteemed: according as he concludeth in the end, that if any mā will be coūted to be of Gods church, he muſt become a new creature. Ye ſee then (ſayeth hee) that the eſtimation is to be had at Gods hand, and not by theſe braueries wherwith mens heads are buzied. Neuertheleſſe, S. Paul (as we ſee) ment to ſhew, that he was not inferiour to thoſe that pretended greate ſtyles too bee in ſome preheminence and dignitie to the worldward, after the ſame maner that Iob doth here. Hee ſawe that thoſe men mēt to treade Gods truth vnderunder foote, bicauſe they were in reputation. But Iob for his part telleth them hee vnderſtoode the things as well as they: and therevpon he purpoſed to warne them to be more lowly & to yeeld themſelues teachable. And although they had beene vtterly vnamendable & ſtubborne in their folly: yet neuertheleſſe Iobs mind was, that Gods truth, which had bene in maner preuerted by them, ſhould hauehave full authoritie as it deſerueth. Thus much cōcerning the firſt poynt. And by the way we muſt be warned not to ſeeke prayſe or reputation afore men. For if we intende that, it is certayne that in ſtead of mainteyning the truth, we ſhall marre all: and God alſo will ſuffer vsus to be ſotted in our own folly, and to bee made a very laughing ſtocke. Then let vsus bee well ware that we ſeeke not our owne prayſe. But when our Lord giueth vsus the grace to teach others, let the ſame tende to this marke, namely to honour him, and to cauſe the thing to be well accepted which cōmeth of him, ſo as men may ſubmit themſelues vntounto it, and wee our ſelues ſhewe example to others to do ſo: according alſo as oure Lorde Ieſus Chriſte ſetteth the ſame thing downe for a marke too diſcerne the good and true doctrine by. For when a man ſeeketh the glory of God, men know thereby that he is a miniſter of the truth. But if he deſire to be exalted and eſteemed: he muſt needes diſguiſe & marre all, & the pure doctrine muſt needes be defaced through his vayngloriouſneſſe. Marke this for a ſpeciall poynt. But nowe let vsus come to that whiche Iob ſayeth. Yee are (ſayeth hee) forgers of lyes, aud pelting Phiſitions, and I woulde fayne that ye ſhoul… all of you hold your tungs: for that were moste wiſedome for you. VVhen Iob calleth them forgers of lyes which had ſpoken afore, wee ſee ſtrayte wayes too what purpoſe he ſayeth it. Nowe lette vsus take the ſaying that is added, namely that thei be pelting Phiſitiōs. VVhy ſo? Bicauſe they miſapplye their medicines as wee hauehave ſeene. It hath beene tolde you already that the doctrine whiche hath bene ſet downe by theſe men, was good and holy, howbeit that it was ill applied to the perſon of Iob. It is as if a Phiſition ſhoulde choze good drugs, but yet (without knowing the parties diſeaſe, complexion, or nature,) ſhould ſay to him, Lo here is a good medicine, and a well tryed, and therefore it ſhall doo this man good. But if hee deale ſo: whereas he ſaueth one, hee ſhall kyll another. Therefore it behooueth a Phiſition to bee wiſe, that hee knowe his pacients complexion and diſeaſe. But theſe men heere had no ſuche regarde. And thus yee ſee why Iob called them pelting Phiſitions of no value. And beholde heere a text well woorthie to bee marked. VVe knowe that Gods woorde is the ordinarie foode of oure Soules: but yet muſt the ſame ſerue vsus alſo for Phiſicke when wee be diſeaſed. Breade hath alwayes his accuſtomed vſe: but Gods woorde muſte not onelyonly feede vsus, it muſte furthermore heale our diſeaſes and clenze vsus. And therfore there muſt be diſcretion vſed in the applying of it. For without that, we ſhall confounde all. As howe? If a poore man bee deſolate, and hauehave a troubled conſcience, & we ſee him at the poynt of deſpayre: if one ſhould ſet Gods threatnings and vengeance afore him: what were it els but to ſend him headlong forward? I ſee a wall that ſhaketh alreadie, and I beate at it with greate ſtrokes of a …attocke: is it not the next way to throw it downe? Then muſt wee marke how they bee diſpoſed with whome wee hauehave to doo. For if a poore man bee already diſmayed at Gods wrath & know not where to become, he had need to bee comforted and cheered vp with the promiſes that God giueth to wretched ſinners in calling them too him ſo ſweetely. This medicine then muſt be applyed peculiarly too ſuche as hauehave neede of it. But there are others which are ſhameleſſe, & deſpiſe God, and ſcoffe at all that euer is ſayd to them: now if a man come to cocker them in it, by offering them the mercy of God, and by ſetting afore them the pitie that God hathe of vsus: were it not a fooliſhe proceeding? For ſuche folke hauehave neede to bee touched to the quicke, and to bee threatned, yea & to be wounded euen to the bottome of the hart if it bee poſsible, that they may knowe what it is too ſtomake in that wiſe agaynſt God. Now then wee ſee, that the holy Scripture, beyng the ſpirituall Phiſicke of our ſoules, muſt be applyed according to eueryevery mans diſpoſitiō. And now let vsus marke in what ſtate Iob was. Hee was extremely preſſed with the affliction that God had ſente him, and wee hauehave ſeene the reaſon why, namely for that it behoued his pacience to bee exerciſed. God gyueth him pacience, howbeit not but that hee ſhoulde hauehave muche infirmitie therewith: for like a wretched man, hee ſtarteth out of ſquare, & caſteth forth bubbles and froth agaynſte God. Not that he leapeth quite out of his boundes, but he holdeth not ſuche an euenneſſe & meaſure as hee oughte to hauehave done. Thē how ſoeuer the caſe ſtoode, there was infirmity in Iob. He knew wel ynough how it was God that afflicted him: howbeit foraſmuch as he ſawe not the cauſe why, he thought that God preſſed him too ſore, and that hee oughte to hauehave ſpared him more. And what doe they that come to comforte him? They tell him that God is rightuous: & that is true. Herevpō they cōclude that God puniſheth not men without good cauſes, & that his handling of thē ſo roughly is by reaſon of their ſinnes: all this is true. But they miſapply it particularly in cōcluding that God handleth eueryevery man according to his deſert, for we ſee the flat cōtrary. Out of a general principle that is good & true, they draw an euill cōſequence. For although God be iuſt, & men be ſinners, & hauehave deſerued it: yet doth it not follow that God puniſheth them therafter to the ful: or that he kepeth one continuall rate, ſo as he ſhould preſently puniſhe thoſe that hauehave offended, and reſerue nothing tyll the latter daye. Alſo it followeth not that Iob was a wicked man, and an hypocrite, & that God ſhewed euidently that he was ſhaken off, or that he had nothing elſe but hypocriſie in him before. All theſe things are falſe, notwithſtanding that theſe men take them and deriue them from a true grounde. And ſo yee ſee wherefore Iob calleth them pelting Phyſitions. This ſtreyne then warneth vsus to pray God to gyue vsus wiſedome, that we may take the holy Scripture to ſuch end as it perteyneth, and that wee may hauehave the diſcretion to applie it in ſuche wiſe as wee may do good with it, and that it bee not pulled too and fro by the toppe (as they ſay) according as manie men abuſe it. Furthermore when wee take in hand to teache our neyghbours: let vsus conſider well what is fit for them. The holye Scripture (ſayeth S. Paule) is fit to teache, too incourage, to warne, too reproue, and to redreſſe. Yea but it muſte bee conſidered what maner of one the partie is that it muſte be applyed vntounto, as I ſayde afore. If wee ſee a poore ſinner that is caſte downe and mourneth for his ſinnes, and deſireth nothing but to returne vntounto God: let it be ſhewed him that God is ready too accept him and receyue him. Yee ſee then howe wee ought too deale in that behalfe. Contrarywiſe if wee ſee one that is proude and ſtatelye: wee knocke vppon his harde parte with a beetle to make him meeken himſelfe before God. And if wee ſee a ſlouthfull perſone: hee muſte bee pricked forewarde like an Aſſe. Thus yee ſee howe the holy Scipture maye bee profitable too vsus. But in the meane ſeaſon wee muſte alſo keepe the ſame maner of proceeding on our owne behalfe. For wee muſte bee the ſame to our neyghbors that wee be to our ſelues. VVee ſee that when theyr conſcience is combered, and themſelues are diſquieted in mynde, they feede theyr owne humour. For they take Gods threatenings ſo rygorouſly, as they thinke they ſhoulde neuer come ſoone ynough too deſpayre. Lette vsus keepe vsus from ſuche dealing. And when wee ſpie Satans wylineſſe in making vsus beleeue that we be vtterly paſte recouery, and that there is no helpe too comforte vsus: lette vsus reſiſt it and applye the remedie therevnto. It is Satan that woorketh: and therefore wee on the contrarye parte muſte ſeeke ſome aſſwagemente too bring vsus backe vntounto God, wee muſte enter intoo his promiſes, wee muſte gyue heedefull eare vntounto them, and wee muſte ſet all our wittes vponupon them. Moreouer, when wee ſee there is to much ſlouthfulneſſe in our ſelues, ſo as wee hauehave neede too bee prycked and ſpurred: lette vsus take vsus too the exhortations that are in the holy Scripture. Thus yee ſee howe we may bee good Phiſitions bothe towardes our ſelues and towardes oure neyghboures by conſidering what is meete and conuenient for vsus. And as touching that Iob ſayeth, that he would fayne that his freendes woulde holde theyr peace, that they myght bee counted wiſe men: it agreeth with the common Prouerbe that Salomon vſeth, whiche is, that a foole may bee counted wiſe while hee holdeth his peace. True it is that a man is neuer the better for hiding his owne ſhame ſo long as his folly abides ſtill within him, and he nuriſhe it priuilie: neuertheleſſe it is a beginning too doo well when a man hathe holde of himſelfe and can rule hys tung: for it is a token that he delighteth not altogither in his owne follie. True it is that ſome can couer their folly for a tyme: but in the ende they bee fayne too bewraye themſelues, and to make menne too knowe what they bee, that is to witte, fooles. Neuertheleſſe if a man hauehave skill to keepe ſilence, although he be but of a weake wit, and hauehave not ſuch diſcretion as were requiſite: yet is it a greate poynt of wiſedome that he knoweth it, and fodeth not himſelfe in his vice, but rather laboureth▪ to amende it. I ſay, although ſuche follie remayne in a man: yet is it a greate poynt of wiſedome when he auaunceth not himſelfe, but knoweth himſelfe in ſuch ſort as he miſliketh of it and humbleth himſelfe. But if a man bewray himſelfe to bee a foole by his owne tung: it is a token that he is a ſtarke foole: according as we often ſee, that ſuch as hauehave leaſte skill, are babbling without reaſon, ſo as a man cannot by any meanes hold them from it, but when he hath talked with them a whole houre togyther, hee ſhall finde them to bee the ſame men ſtill. Therefore when men are perceyued to bee at that poynte: it is a ſigne of extreme foly. And therefore let this Prouerbe put vsus in minde of that which S. Iames telleth alſo: that is to wit, that it is a greate vertue when a man can skill to holde his tung and to vſe it ſoberly. And why? For if wee bee too haſtie too ſpeake, it hindreth vsus frō hearing that whiche is for oure pofit. VVhat is the cauſe that many men profit not at all in the woorde of God? It is bycauſe they are too haſtie, that whereas they ought to bee quiet, and whereas onelyonly God ought to hauehave the hearing: they ſtep forth with their bubbles, and caſte foorth their talke, yea euen at randon. Therefore they ſhet the gate in ſuche wiſe againſt themſelues, as they cannot bee inſtructed though the doctrine be offered thē. For this cauſe let vsus marke well, that whō S. Iames counſeleth vsus to brydle oure tungs, his meening is that we ſhould be quiet & diſcrete to heare, if wee purpoſe to profit by that which is ſayd vntounto vsus: and further that among men: we muſt not be to talkatiue, nor wearie them with our vnprofitable babbling: and this muſt eueryevery one of vsus put in vre. It is not needefull too make long ſermons of it, for theſe are ſuche things as ſhoulde rather be continually minded than ſet forth at large with manye woordes. And the more that we perceyue it to bee harde to frame oure ſelues vntounto the ſame vertue: ſo muche the more ought wee too eſteeme it in the man that can skill to ſpeake as muche as hee ought and no more. But nowe lette vsus come to the cheefe poynt that is touched heere. Iob ſayeth, That hee will neuertheleſſe talke with God, and that hee will reaſon against him: but he blameth thoſe that had gone aboute to ouercome him by theyr diſputations▪ as who ſhoulde ſay they woulde ſpeake in the defence of God. Thinke yee (ſayeth hee) that God hath neede of your leazings? or that you ſhoulde come here to bee his proctours and aduocates? hath he neede that men ſhould defende him after ſuche a faſhion? Thinke you that this ſhall auayle you when he commeth to try you? ye muſte bee ouerwhelmed by him for all your pretence of deſirouſneſſe too iuſtifie him. Hee will ſhewe that hee abhorreth ſuch dealings, and that he will be mainteyned by his owne rightuouſneſſe, withoute borrowing of anye meanes to be acquitted at mens hands, and without borrowing of theyr leazings, and of the excuſes that they ſhall hauehave forged. VVhereas Iob ſayeth hee will talke with God and diſpute againſt him: verely there is ſome excuſe in that ſaying: but lette vsus alſo marke the good that is in it, that wee maye diſcerne it from the euill. Beholde the good that is in this ſaying of Iobs, is that he wyll turne awaye from men. And why? For they with whome he had too doo perceyued not the ſpirituall battell that he had in himſelfe, and that he could hauehave found in his harte too hauehave indured a hundred times more, ſo be it that God had ſweetened his ſtripes with ſuch comfort, as hee might hauehave knowen that God is fauourable to me, and he will neuer faile me. Had Iob bene throughly perſwaded of that, and that God had hylde him by his mighty hande: no doubt but hee had bene ready to hauehave iudured a hundred tymes more. How be it foraſmuche as he perceyued perceyued nothing in God but rigour, ſo as it ſeemed to him that God was vtterly agaynſt him, and perſecuted him with extremitie: he woteth not where he is: behold, he is out of his wittes. But ſuche ſpirituall battels are not eaſie to bee knowen of men. And therefore Iob ſayeth, that bee will talke with God: that is too ſaye, that hee will ſhrinke into himſelfe, and that being ſo gathered cloſe in ſecrete, hee will holde himſelfe there. For men take theſe words at randon and wreſt them as they liſt themſelues: but God knoweth well ynough too what ende his ſpeaking tendeth. Marke this for a ſpeciall poynte. And further let vsus alſo marke, that when the cace ſtandeth vponupon the framing of our ſelues vntounto pacience: if we indure any aduerſitie, we muſt comfort our ſelues in God: and if wee bee tryed, ſo as the Diuell tempteth and thruſteth vsus forewarde to deſpayre, there is nothing ſo good as to gather oure wittes home. And why ſo? For ſo long as wee gaze at men, wee ſhall nothing auayle, but (whiche more is) wee ſhall do our ſelues harme. If I bee troubled that I can no more: well, if I cōforte my ſelfe with fayre ſhewes onelyonly, and make greate proteſtations before men: God will laugh my fondneſſe to ſcorne, in ſo much that when I come to my ſelfe agayne, and am alone, my conſcience will pinche mee, and then ſhall I feele how all that euer I pretended was but ſmoke. And why? Bicauſe I hauehave had more regarde of men than of God. So then, when a man intendeth to frame himſelfe vntounto pacience: it is good for him to withdraw into himſelfe, as if he were ſeparated frō the whole worlde, and to referre himſelfe wholly vntounto God, and ſuffer himſelfe too bee gouerned by him. And truly ſeing we are in ſuch neceſsities, we hauehave good cauſe to call vponupon God: but how ſhall we call vponupon him, if we bee not as it were cut off from men? For ſo long as I am faſtened to this or that: ſo long am I turned aſyde from God. VVee ſee then that we muſt cut off all thoſe cordes that hold vsus backe, and preſent our ſelues before the maieſtie of God as the only partie whome wee hauehave regard of. True it is that we muſte regarde our neyghbours alſo, bothe too edifie them, and to receyue comfort at their handes. But in the meane whyle wee muſte beginne at this poynt: that is to wit, at the laying open of our harts, before God, that we disburden all our matters, ſorowes, and cares vntounto him. Yee ſee then howe our talking with God muſte bee to the ende that men drawe vsus not hither and thither: but that like as God ſeeth vsus, ſo wee hauehave our eyes ſettled and faſtened vponupon him alone, and all that is hidden in our hartes maye bee clenzed and voyded away, when wee bee come to that poynte and are appeered be fore him. Thus yee ſee the good that wee hauehave to gather out of theſe woordes of Iob, and howe they bee profitable for oure inſtruction. But there is alſo euill in them: which is, that hee will enter into diſputation with God. True it is that ſometimes God giueth vsus leaue too reaſon with him: yea, but oure diſputings muſte not bee long: and beſides that, the concluſion of them muſte alwayes bee to glorifie him. As howe? VVee ſee that the Prophets finde fault with the calamities and deſolations which they ſawe: for they ſay, Lorde, howe can it bee that thou ſhouldeſt deſtroye thy people? wilt thou ſuffer things to be confounded after this ſorte? wilt thou neuer ſet them in order? Thus yee ſee one kinde of diſputing or reaſoning with God. Yea, but the Prophets & holy men reſted not in that poynte. For when they had bewrayed their infirmities after that maner, they alwayes concluded, do thou therwith and diſpoſe thou thereof according to thy wonderfull wiſedome: it is not for vsus to replie againſt thee, and therefore wee will paciently wayte what ſhall become of thy worke. True it is that wee bee ſore amazed as nowe when wee ſee things go to ſuche confuſion. Yet notwithſtanding Lorde, thou wilt prouide well ynough for all, and in ſuche wiſe as thy name maye bee prayſed: vntill ſuche time as all bee ſet in order agayne, we will as it were ſhrinke down our heads to the groūd: according as it is ſayde, I will lay my mouth to the duſte, and the Sainctes muſte bee humbled in that wiſe. leremie was in horrible extremitie when hee ſaide ſo: for he ſaw the vtter deſolation of Gods Churche, in ſo muche that his couenant ſeemed to bee aboliſhed, his whole ſeruice turned vpſide downe, and the hope of the whole worlde buryed. And therefore after that Ieremie had made his moane, hee ſayeth hee will lay his mouth to the grounde, and rather eate duſte and dung than lifte vp his beake to lette his tung at large agaynſt God. Yee ſee then howe it is lawfull for vsus ſometime to reaſon with God: howbeit ſo as it bee very mildly, and that the winding vp of it bee as I hauehave ſayde: that is to witte, too glorifie God referring oure ſelues wholly vntounto him. Lo in effect what wee hauehave too marke. But lette vsus come backe agayne too Iobs perſone. He intendeth to diſpute againſt God: and after what maner? It is after ſuche a ſorte that althoughe he knowe there is a double rightuouſneſſe in God: (that is to witte, the ſame which is manifeſted to vsus in his law, and the other which he keepeth hidden:) yet hee coulde not conceyue the cauſe why God tormented him after that ſorte, but it ſeemed to him that God ought too hauehave borne with him. Therefore in this diſputing Iob vexeth himſelfe, and this paſsion of his is farre out of ſquare, and the diſputation is ioyned with it and dependeth vppon it. Ye ſee then that Iob doth amiſſe and is to be condemned for reaſoning after that ſort with God. Then let vsus marke well that whenſoeuer God handleth vsus roughly, and wee be tempted to grudge and fret againſt him, we muſte bridle our ſelues. True it (as I hauehave ſayd) that God beareth with vsus if we vtter our griefes vntounto him, & ſay, Alas Lord thou …eeſt what I am, I cā no lōger hold out, ſhal it be thus with mee euer? muſt I yet linger ſtill a longer time? VVe may (ſay I) make ſuch moanes to God: but when he hath giuē vsus ſuch libertie, yet will he hauehave vsus neuertheleſſe to conclude thus: Lord, we are thine and thou ſhalt do with vsus what it pleaſeth thee, and it is not for vsus but too glorifie thee in all reſpects. Lo what wee hauehave to marke, not only when the matter concerneth oure perſons, but alſo generally when it ſhall ſeeme too vsus that Gods woorkes hauehave no reaſon in them. For example: if wee ſee greate ſtumblings, and that the wicked hauehave their full ſcope, and that God prouide not for the good, but ſuffereth them to be afflicted without giuing them any eaſe: by and by wee ſay, How now? God hath declared that he will ayde thoſe that call vponupon him, and we ſee the cleane contrarie. VVe ceaſſe not too hauehave recourſe vntounto him, and yet is hee as it were deafe for any prayers that wee offer vntoo him. Agayne he hath promiſed to defend his Church, and behold how it is left vp to the ſpoyle. VVe ſee that horrible tirannie beareth the ſway, and where is Gods hād which ſhould ſuccour thoſe that are his? doth hee ſhew himſelfe willing too maynteyne his owne cace, when men ſee his Church is openly oppreſſed, and the enemies of all religion reigne now adayes in ſuch outrage as it is pitifull to ſee, and yet God repreſſeth them not? Then if ſuch temptations come to our minde, let vsus learne to get vsus awaye & not to fal to reaſoning with God. Thus ye ſee what we hauehave to marke vponupon this ſtreyne. Now let vsus come to the ſecond poynt. Iob ſayeth, that thoſe whiche had ſpoken mente too currye fauour with God, when wee woulde ſupport a mortall man: for the Hebrew word that is ſet here, ſignifieth to like or accept ones face or perſone. VVhat is the cauſe that we accept perſons in matters of iudgemēt here in this world? Though a man hauehave an euill cace, yet if hee be our kinſman or freende, if he be commended vntounto vsus, if we may looke for any profit at his hande, or if he be in authoritie: well, we be moued with ſuch a fleſhly regard towardes him, and wee bee ſo caryed away with it, as the cace of the partie is nothing with vsus, but the fauoure of him blindeth vsus. Alſo this worde Face or Perſone, is referred to the outwarde things that may ſerue to incline our mindes eyther to the louing or to the hating of any man. Thus then doth Iob ſpeake: It ſeemeth to you that God hath neede of your helpe too ſupporte him, as a mortall man that hath an euill cace. And truely if one bee minded to ſhewe him fauour, he will ſay, he is my kinſman, hee is my freende, he is commended to mee, hee hath pleaſured me, or he wil pleaſure me. Herevpon he diſguiſeth things after ſuche a ſorte, as hee proceedeth no more by ryght and equitie, but indirectly. And I beſeeche you (ſayth Iob) hath God neede to be hilde vp in that wiſe, & to be ſupported after the maner of men? It behooueth vsus to marke well this poynt, that it is not Gods will to hauehave his cace hādled ſo. For he abhorreth all accepting of perſons. VVe know that he telleth vsus, that if wee will iudge rightly, wee muſt be turned quite & cleane away from all worldly reſpects. For thoſe conſiderations do vtterly bereeue vsus of the vprightneſſe and diſcretion which wee ought to hauehave. Howe happeneth it that when a man maketh a lawe, hee will make it reaſonable: and when hee ſitteth to iudge a cace, he will oftentimes giuegive a forked ſentēce? For when hee maketh the lawe, hee hath his eye vponupon the matter, he looketh vntounto vprightneſſe, and hee cannot turne aſide that hee ſhoulde not followe that whiche is good. True it is that all menne hauehave not this conſideration: but yet for all that, when wee hauehave no reſpecte vntounto men, if a man propounde a cace vntounto vsus in ſuche wyſe as the perſones bee not medled with it, wee will iudge vprightlye when the cace is layde naked afore vsus. But if the twoo parties come before vsus, and that the one bee riche or of our kinne, or that there bee ſome other like reſpect, and the other is a poore man, or not ſo well recommended vntounto vsus: Then is the iudge caryed awaye, yea and he reuerſeth all the matter euen when the cace hath beene layde open before him, and that hee hath gyuen ryght iudgement vponupon it. And why? For the perſones bereeue him of the vprightneſſe whiche hee had. And here alſo yee ſee why our Lorde Ieſus Chriſt ſayeth, Iudge yee truely and not with accepting of perſons. And hee ſheweth that too bee fore poſſeſſed with any humane affection, whyther it bee hatred or ſauoure, and too pronounce a good and vnpartiall ſentence, are things that cannot matche togither. For our paſsions doo caſte vsus into ſuche darkneſſe, that wee ſee not the right as wee did before. Yee ſee then how God condemneth all accepting of perſons: that is to ſay, the reſpect or regard that we hauehave to men. Now if the cace be ſo, that God will not hauehave any accepting of perſons among men, but vtterly abhorreth it: will he take it in good woorth towardes himſelfe ſeeing hee hath no neede of it? vndoubtedly hee will not. So then wee ſee Iobs meening. But nowe remayneth that wee knowe the profite of this doctrine. For it is more profitable than a man woulde thinke before he hath put it in practize. Let vsus take the examples whiche wee ſee in theſe dayes with oure eyes. There are that doo halfe ſtabliſhe Freewill. And why? That they may the better pleade their cace againſte God. But lette menne followe that thing purely whiche the holye Scripture ſheweth vsus. It is ſayde that men are naught and frowarde, that they cannot ſo much as thinke a good thought, that they can not ſo muche as ſtirre one finger to doo good, that they bee the bondeſlaues of ſinne, that all their thoughts are nothing elſe but a conſpiracie agaynſte God, and that all theyr affections are enemies of goodneſſe. Lo what the holye Scripture telleth vsus▪ But there are that inferre heerevppon, yea, is it ſo? And wherefore then hath God giuen vsus the lawe, wherein he requireth that wee ſhoulde louelove him with all our harte, with all our minde, with all oure ſtrength, and with all our power? For if wee bee giuen vp to euill, why dooth God commaunde vsus too doo well? Is not this a playne mockerie? Otherſome ſay, ſeeing wee can do no good, are wee not to be excuſed? For ſinne ought not to bee imputed vntounto vsus, excepte wee bee able too abſteyne from it. Seeing then that that power is not in vsus, it followeth that there is no more ſinne in the worlde. Heerevpon there ſteppe in ſticklers, whiche woulde fayne play the Philoſophers too defende God, and to cleere him of all theſe ſlaunders. O (ſay they) it is true that wee bee weake, and that wee can doo nothing vnleſſe God helpe vsus: but his grace is readie for vsus, take it who will: and wee may make it auaylable, if the faulte bee not in oure ſelues. Beholde howe men are deſirous to curry fauoure with God by defacing the doctrine of the holye Scripture as thoughe God ſtoode in neede of their vntruthes. So is it alſo with Gods Election. VVhen men ſaye that God chooſeth whome he thinketh good, and leaueth the reſidue, and that it is vnknowne why hee doth it, ſauing that it ſo pleaſeth him, and that his only wil ought to ſuffiſe vsus for a finall concluſion, & that thoſe whome God hath chozen hauehave too conſider his goodneſſe and merciemercy: and that as touching thoſe that are forſaken, they be▪ as it were mirrours of his vengeance: when men ſpeake after that manner, it is according too the Scripture. But nowe, beholde howe the malicious ſorte do ranckle and ſpewe out their blaſphemies againſt God: yea, (ſay they) and if he chooze whome he liſteth, then is he an accepter of perſones. VVhy doth he chooze the one rather than the other? Verely as who ſhoulde ſay, that God regarded our fayre eyes in choozing of vsus, and that the cauſe ſprang not in himſelfe, that is too ſay, in his owne meere goodneſſe. But yee ſee howe men are alwayes deſyrous too checke agaynſt God. And herevpon come in theſe ſticklers that I ſpake of to qualifie the matter. O (ſay they) we muſt not ſay that God doth after that ſort chooze whom he thinketh good (for that ſhoulde giuegive the wicked men occaſion to runne further oute of ſquare) but wee muſte rowe betweene bothe the ſtreames too content the one as well as the other. VVell then (ſay they) it is true that God choozeth: but it is thoſe whome hee foreſawe too bee diſpoſed to receyue his grace. And on the other ſide, looke whome he foreknewe to bee wicked and that they woulde not bee the better for his choozyng of them, them dooth hee leaue ſuche as they bee, knowing well ynough that they would be vndone by their owne Freewill. Thus yee ſee howe the wicked ſorte doo ſpeake of Gods election, euen peruerting all truth: and yet they beare themſelues in hande that God liketh well of them for doing ſo. But let vsus rather aſſure our ſelues that God abhorreth them, as this text ſheweth vsus. And ſo yee ſee to what vſe we muſte apply this doctrine, if we minde to fare the better by it. Surely it deſerueth to be layde forth more at length, and ſo it ſhalbe God willing: but as nowe the tyme will not ſuffer a man to ſay any more.
But now let vsus caſte our ſelues downe before the preſence oure good God with acknowledgemente of oure ſinnes, praying him to humble vsus in ſuch wiſe, that being conuicted of offending him diuers wayes, we may ſeeke nothing but his fauour: and that if he afflict vsus for a time, and vſe ſuche rigour as may ſeeme exceſsiue vntounto vsus, yet wee maye ſtill keepe our mouth ſhet, wayting pacientlie till hee deliuer vsus from all our troubles: and that in the meane ſeaſon wee may giuegive him his due glory, acknowledging the authoritie which he hath ouer vsus and all creatures. That it may pleaſe him to graunt this grace not only to vsus, but alſo to all people and Nations, &c.