Sermons on Job, Sermons · Chapter 13 · Sermon 51
The .lj. Sermon, which is the third vponupon the thirtenth Chapter.
16 He vvill yet ſtill be my helpe: and the hypocrite ſhall not come before his face.
17 Herken to my vvords, and marke vvhat I ſhall tell you.
18 VVhen I ſhall hauehave ſet dovvne my cace, I knovve I ſhall be iuſtified.
19 VVho vvill plead againſt me? For if I hold my peace I am vndone.
20 Only graunt me theſe tvvo things, and then vvill I not hyde my ſelfe from thy ſight.
21 VVithdravv thy hand from me, and let not thy vvrath make me afrayde.
22 And [then] if thou ſpeake, I vvill anſvvere: or elſe I vvill ſpeake, and anſvvere thou.
WE hauehave ſeene alreadie the proteſtation that Iob made: that is to witte, that hee woulde ſtill truſt in God, euen when hee were ouerwhelmed by his hande. And (as I ſayde) that was to ſhewe howe hee had a deeper conceyte and feeling of Gods iudgement than men commonly hauehave: according wherevnto hee knewe that there was a double ryghtuouſneſſe in God. Nowe he confirmeth and ratifieth the ſame matter anewe, ſaying that God will bee his helpe: yea: For the hypocrite (ſayeth hee) ſhall not come before him. As if hee ſhould ſaye, I knowe that I preſent my ſelfe before God, and therefore I am ſure that after he hath handled mee ſo hardly, and afflicted me with extremitie, he will ſtill ſhew himſelfe to be my Sauiour. VVherevpon then doth Iob ground the hope of his welfare? VponUpon that hee dareth approch vntounto God. True it is that the hypocrites do alſo approche vntounto God, according as it is ſayde in the eyght and fiftith of Eſay, This people ſeeketh me daye by daye, and they preace to me as if they would knowe my wayes. VVee ſee that theſe hypocrites which hauehave no affection nor zeale, do neuertheleſſe make many windelaſſes, and martyr themſelues, and it ſhould ſeeme there were nothing but fire and flame in them to get neere vntounto God. Yea, but they doe nothing elſe but turne the potte about. It is not for that they bee deſirous to come the ſtreyght way vntounto God, but they would fayne bee quit with him, without comming to him at all. As howe? wee ſee howe the hypocrites are verie full of deuotion, and are buzy about this and that. And what pretend they therby. VVhen the Papiſts heare three Maſſes in a day, when they make muche bibblebabble, when they take holy water, and when they trot from altar to altar: it is certayne that they pretende too ſerue God: but their pretending of it is in ſuch ſorte, as God beholdeth them not neere at hande, but they withdrawe themſelues and ſtray farre away from him. And that is the cauſe why the Prophete Ieremie likeneth all theſe braueries, and all theſe maskings, and all theſe ceremonies that are among men, vntounto a theeues caue. For like as a theefe retyreth into couert, too the ende he might not be ſeene, and his faulte come to light: euen ſo doe hypocrites make ſundrie colours and lurkingholes in this and that and in euerie thing which they call the ſeruice of God. But what for that? It is too the ende that God ſhould demaunde nothing of them, but let them alone as they bee, that they maye couer themſelues vnderunder that mummerie. Thus then you ſee that the hypocrites make countenance of approching vntounto God, howbeeit that the ſame bee not in truth. Therefore although they bee puffed vp with fonde miſweening, yet are they neuer the neerer vntounto God for all that: and although they perke vp with their nebbes, and be bolde to make many proteſtations, in ſo muche as it ſeemeth that they would euen runne vponupon God [for haſte,] yet come they neuer the neerer vntounto him, but [their doing ſo, is] bycauſe they are beſotted, and thinke not vponupon God: for if they thought vponupon God, they would not bee ſo bolde. VVee ſee then that when the hypocrites hauehave playde the fooles in their owne fonde trifles, and dallied with God as it were with a little babie: they thinke themſelues as rightuous as the Angels, and that there is no faulte to bee founde with them: and that if God demaunde any thing more at their hand, he doth but preſſe them to much, and that they are ſo farre from beeing indetted vntounto him, that (to their ſeeming) he is beholden vntounto them. Ye ſee then howe the hypocrites flaſh out fire and flame in ſuch ſort, as it ſhoulde ſeeme they would runne vponupon God: But why is that? Bycauſe they thinke not of him, nor hauehave any liuely feeling of him in their conſciences. Too bee ſhort, a man ſhall neuer come too God with a good hart, and with a pure and free affection, excepte hee honour him, and in honouring feare him, and in fearing truſte in him. All theſe things (ſay I) muſt be in a mans heart before he can euer come vntounto God, and hauehave any acquaintance with him. The firſt poynt (I ſay) is to honour God: that is to ſaye, to knowe what his Maieſtie is, and that it becommeth vsus to yeelde our ſelues wholly therevnto, to do him homage. Vntill wee hauehave conceyued this Maieſtie of God which is aboue vsus, we ſhall neuer be deſirous to come vntounto him. Feare muſt alſo bee matched therewithall: that is to ſay, after we hauehave graunted him all ſoueraintie and dominion, wee muſte bee deſirous to ſerue him, and to walke as he commaundeth. But this feare alone is not ynough. Therefore we muſt learne to knowe Gods goodneſſe, that wee may put oure truſt in it, which alſo is the meane to come vntoo him. And for this cauſe Iob ſayth, that the hypocrites will neuer appeare in Gods preſence: that is too ſay, they will ſhunne God as muche as is poſsible: according alſo as we ſee that when they be ſpoken too of death, they torment themſelues, and yet notwithſtanding it is the way to come vntounto God, howebeeit that they vtterly eſchewe it. Iob then, after hee hath ſayde that the hypocrites will not come neere God, proteſteth that hee him ſelfe is none of that number. For proofe whereof, hee commeth to God. Yea, and he ſeeth there is no reaſoning with mortall men, and therefore he reſteth no more vpō them, but had leuer that god ſhould herken to him, and that he might hauehave leaue to ſpeake as if hee were before his face. Hereby hee preſuppoſeth that God will bee his helpe ſtill. But by the way, the wordes that he vſeth are ſomwhat ſtraunge, as we hauehave ſeene the like heretofore, and ſhall ſee the like hereafter. Howbeit, to the end we may hauehave the true expoſition, let vsus follow the order that is hild heere. Hearken ye to me (ſayth he) and receyue my woordes: for when I ſhall hauehave ſet downe my cace, I knowe I ſhall bee iustified. Here Iob preſuppoſeth that he hath ſo good reaſons to defende himſelfe withall, that he ſhall be quitte before God if he may hauehave leaue to plead his cace. And he pleadeth not before men, (for he had to deale with deafe eares) but he would hauehave thoſe to whom he ſpeaketh to holde their peace, and to heare what hee ſhall debate, and too wayte for the ende and iſſue of that which ſhall be vttered of God. VVee ſee then what the ſumme of his intent is: that is to wit, he ment to ſay that he ſhould bee quit, if he myght hauehave leaue and libertie to debate his cace. And wherevpon dependeth this? VVee muſt call to mynde, what hath beene declared afore, that is to witte, the two ſortes of Gods rightuouſneſſe: That God will ſometimes iudge men by his lawe: for there he hath giuen vsus a ryghtuouſneſſe whiche is throughlye knowne and apparant vntounto vsus. God doth as it were enter into couenaunt with vsus, when he giueth vsus this rule: marke howe I will hauehave men to liue, hee that doth not all theſe things, curſed be hee: and who ſo euer performeth my law, ſhall liue. Seing then that our Lord hath ſo certifyed vsus of his will, hee hath ſhewed vsus a rightuouſneſſe that is altogither apparant. But if he ſhould iudge vsus therafter, we ſhould be fayne to enter into an account, and to to examine our life by eueryevery commaundement, and too thinke with our ſelues, Go too, wherein haſt thou doone amiſſe? Behold, thy God requireth ſuch a thing: haſt thou performed it? No: then thou ſeeſt wherin thou art faultie. Marke (I ſay) how we ſhall be condemned by the law. Likewiſe on the contrarie part, if we knowe ourſelues to hauehave fulfilled Gods law, (which is vnpoſsible, but I admit it were ſo) I ſay when a man trieth his works throughly, if he finde that his life hath bin conformable to Gods law, then is hee iuſtified after the rightuouſneſſe that is apparant and knowne to vsus. But yet for all this, Iob hath proteſted heretofore, that there is a higher rightuouſneſſe in God whereby hee could condemne euen the Angelles. VVherefore is that? For although God allowe a mans life when it is throughly framed according to his lawe: yet is not he bound thereby, neyther is it as much to ſaye as we owe him no more ſeruice, and that he ſhould hold vsus acquit. For if we compare the perfection that is in God, with the perfection that is in the creature: what wil come of it? The Sunne may be darkned though it giuegive light to al the world: that is to ſay, ther is nothing that can ſuffize or ſatiſfie that matter. So then let vsus marke well that whē ſo euer God liſteth to iudge vsus by his lawe, although wee know no euill nor vice in our ſelues, yet ſhould wee not bee rightuous for all that. But let vsus come to that which Iob ſayth. VVhen ſo euer I ſhall hauehave leaue to plead my cace (ſayth he) and to lay forth my matter in order, and to alledge all my reaſons: I knowe that I ſhall then be iuſtified. That is to ſay, If God would iudge me but according to his lawe, and that I might anſwere to ſhewe what my life hath bene: then ſhould I be iuſtifyed. But I hauehave told you that this is impoſsible. For there needes none other proofe to ſhew that al men are curſed and damned, then that God ſayth, that whoſoeuer performeth not all theſe things ſhall bee accurſed. VVhen S. Paule goeth about to proue that no man ſhall be iuſtified by the deedes of the lawe, but that we be all giltie before God, ſo as all mouthes muſt bee ſtopped: hee alledgeth the ſame ſentence. Yea? But doth it follow therevpon that we are all damned? VVee muſt looke whether we do Gods lawe or no. And S. Paule preſuppeſeth that wee do it not: that is to ſay, that there is none whiche diſchargeth his dutie, but all of vsus are farre off from it. So then what meeneth Iob to ſay that hee ſhall be iuſtified if God would admit him to ſtand to his defence, as if God had not wherof to accuſe him, or that he were not faultie in any thing? And we knowe that in ſo much as hee was a mortall man, hee was clothed with many infirmities and ſinnes. How then doth hee meene that hee could be quit? Firſt of all wee muſt call to mynde what hath bene touched heretofore: namely that Iob looketh not ſimply at his own deſeruing, nor what he is of himſelfe: but at Gods intent in ſcourging him. As howe? VVee hauehave ſeene that God findeth ſinnes in vsus that are worthy to bee puniſhed: Go to, hee beareth with them, and forgiueth them, and yet in the meane while he will afflict vsus for ſome other cauſe, as befell vntounto Iob. True it is, that he was a wretched ſinner, & that God according to his lawe might hauehave puniſhed him extremely: but yet notwithſtanding he had no ſuche reſpect. VVe hauehave ſeene afore, that God puniſhed not Iobs ſinnes as of ſet purpoſe to puniſhe him, as if he ſhould ſay, I will puniſh this man bicauſe hee hath deſerued it, or bycauſe he hath liued naughtily No: God had no ſuch reſpect with him. VVhat then? He intended that Iob ſhould be a mirrour to all men, to the end that when we beholde him, we may hauehave occaſion to humble ourſelues, (knowing that Gods hande is too heauie for vsus to beare, & alſo conſidering our own frailtie, and that according to his ſecret and incomprehenſible iuſtice, hee might handle vsus a hundred thouſand times roughlier than he doth) & therwithall alſo hauehave an eye to the pacientneſſe of the man. God then ment to vſe Iob to all theſe matters: and ſo we ſee that his intent was not to puniſh him. And that is the cauſe why Iob ſaith, that if he had leaue to ſpeake and to open his cace at large, he ſhould be found rightuous, according to Gods intent: that is to ſay, as in reſpect of the preſent affliction that he endured, God ſhould not find any iniquitie in him in that behalfe, but contrariwiſe allow him for one of his ſeruants. But Iob in ſo ſaying reiecteth not the forgiueneſſe of ſinnes wherevpon all our rightuouſneſſe is founded. VVe ſay that men are made rightuous by only faith, bycauſe wee are damned in our workes (this is true) and bring all damnation and curſedneſſe before God, and therefore muſt all of vsus abyde ſhame and confuzion. For this cauſe it ſtandeth vsus in hande to borrowe a rightuouſneſſe that God maye like and allowe: which thing is done when our Lord Ieſus Chriſt clotheth vsus with his owne rightuouſneſſe, and the ſame is allowed vsus before God. Ye ſee then that we become rightuous by fayth, bycauſe we bee clenzed and ſcoured from our ſinnes in the death and paſsion of oure Lorde Ieſus Chriſte. And in the meane time God guideth vsus by his holy ſpirit, and guiding vsus accepteth the ſeruice that we yeelde him, that is to ſay, he accepteth the goodneſſe which hee hath put into vsus. For there is not ſo much as one drop of goodneſſe in vsus, which is not giuen vsus from aboue. Therfore like as God giueth vsus his gracious giftes, ſo doth he alſo take them in good worth. But howe can our workes pleaſe God? It is in that hee hath not an eye too the imperfections that are in them. For there is not any thing in vsus but it hath ſome blemiſhe before God: but hee regardeth not that: hee beareth with vsus of a fatherly louelove. Ye ſee then that we may bee rightuous before God: yea verely inſomuch as it pleaſeth him to like well of vsus, and not that hee is bounde to it, or that wee hauehave deſerued it. After that maner Iob ſayth that hee ſhall bee found rightuous: whereby he excludeth not Gods grace and merciemercy, which hee extendeth to thoſe that are his, in bearing with them and in not handling them rigourouſly, and calling their life to account poynt by poynt. And heerewithall let vsus marke alſo, that Iob ſpeaketh exceſsiuely as hee hath doone afore. VVhat is the reaſon? Hee was as a man that raueth, and as one that is aſtraught that hee woteth not where he is. For this cauſe hee diſputeth not but of Gods ſecret rightfulneſſe which was ouerrough to him, and therefore he ſayth, it is no maruell though he be ſo troubled, and as it were ſwallowed vp of diſpayre, ſeeing that God perſecuteth him after that faſhion without ſhewing him why. Iob then is as it were aſtonied in ſuch ſort as hee hath not an eye to that which hee knoweth to bee true, namely that God can well make him too feele his ſinnes when he examineth him but onelyonly according to his lawe: but hee conſidereth that in as muche as God pardoneth his ſeruantes that walke in ſoundneſſe, it is a ſtraunge thing that hee hauing done ſo, yea euen with all his hart, is neuertheleſſe handied ſo roughly, and feeleth the heauineſſe ofhys hande. For the better vnderſtanding heereof, let vsus looke vponupon that whiche hee addeth. Hee deſireth God to graunthym two Articles: and then (ſayth he) I will not hide my ſelfe from thy ſight: that is to ſaye, I will be readie to receiue what puniſhment thou liſteſt, I will no more complayne that thy hande is too rough to me, I will no more pleade wyth thee when thou preſſeſt me, condicionally that I hauehave thoſe two poyntes. The one whereof (ſayth hee) is that thy hande ſhould bee withdrawne from me, and that they terribleneſſe ſhoulde no more diſmaye mee. By this hee meeneth too ſaye, that he prayeth him not to execute hys iudgement before he hauehave indited him. Iob thinketh it verie ſtraunge that God ſhould ſcourge him ſo ſore without making him priuie wherefore. It is all one therefore as if a priſoner ſhould deſire bee ſet at libertie, when hee knoweth himſelfe to be quite and cleane ſhaken off, and that men will not giuegive him any hearing at all. VVhat ſhall he do? If a priſoner be tormented without any examination, without any queſtion put vntounto him, or without any proofe or information layde againſt him, if yet neuertheleſſe hee be thruſt into a deepe dungeon, if he be ſet in the ſtocks, (as Iob complayneth heere) ſpecially if hee bee ſtreyned vponupon the racke, ſo as it ſhould ſeeme hee were like to be diſmembred: I ſaye if a poore priſoner were handled after ſuch a faſhion: what woulde hee ſay? Iob then complayneth that God doth nowe execute ſuche a rigour againſt him, and yet no action commenced againſte him. Thus ye ſee the firſt poynt whereof he ſpeaketh. Theſeconde is, That God ſhould call him. That is to ſay, that his cace might bee layde forth orderly, as when rigour ceaſſeth, and men deale by order of lawe. VVell (ſayeth hee) let the action be commenced, and I will no more hide me from thy ſight: that is to ſay, I will not refuſe any thing whatſoeuer it be: diſpoſe of me as it ſhall pleaſe thee, and I will be pacient, and obey thee in all poyntes. VVee ſee then that Iob is exceſsiue as a man oute of his wittes. VVhy ſo? For had hee looked well to himſelfe, it is certayne that he ſhould hauehave knowne that he had not aught for which hee might hauehave ſhewed himſelfe before God, but that he muſt hauehave beene fayne too hauehave come wyth his head hanging downe: like as when men come to that poynt, that they muſt be fayne to acknowledge their own wretchedneſſe, & ſtand confoūded before him. Iob therfore would not hauehave vſed ſuch manner of talke, if he had not bene forepoſſeſſed with a maruellous great amazedneſſe, ſo as he had no moderate diſcretion in him to humble himſelfe before God as became him. But by the way we hauehave a good and very profitable leſſonto gather of this preſent text. And firſt of all let vsus remember that which I hauehave ſayd alreadie: that is to wit, that if God liſt to handle vsus after a more rigorous manner than that whiche is conteyned in his lawe: yet hath he authoritie to do it as iudge of the world. VVe may well reply to the contrarie: but we ſhall gaine nothing by our murmurings. Therfore hauehave not we good cauſe to humble ourſelues? Furthermore, let vsus conſider a little in what cace we ſhould be if God ſhould handle vsus but according to the meaſure that is conuement for vsus. For I hauehave told you that God hath giuen vsus his lawe, not reſpecting that which we owe vntounto him, nor alſo to vtter the perfectneſſe of his own rightuouſneſſe: but as hauing a regarde to that which is meete and conuenient for creatures. But in ſtead of approuing our life before him, when it commeth to be iudged by his lawe: we be faine to ſtand aſhamed of it, yea and that not in one ſort, but in a thouſand. For our ſinnes and miſdoings are a bottomleſſe gulfe. Seeing then that the cace is ſo, there remaineth nothing for vsus but to humble ourſelues and to ſighe, and to be aſhamed of our ſhamefulneſſe. For (as I ſaid) we may well check with God: but that will alwayes bee a cauſe too prouoke Gods wrath more and more againſt vsus. Furthermore let vsus beare in mynde, that Gods viſitations are verie hard to bee borne, ſeeing that Iob was ſo caried awaye as hee wiſt not what hee did, and was as a man out of his wittes. VVhy ſo? Becauſe God preſſed him with his terribleneſſe. And heereby wee bee warned, that if God puniſhe vsus rygorouſly, wee muſte needes bee ouerwhelmed with diſpayre, and bee vtterly confounded. It is true, that ſo long as wee bee a good way off from blowes, we can be ſtout ynough: but when God commeth to iuſtle with vsus in good earneſt, we feele what his force is, whiche wee had ſet light by before: and whatſoeuer wee imagined to bee in our ſelues, ſhall bee leſſe than naught, and nothing elſe but ſmoke and fonde ſurmizing. It is requiſite to knowe this. For wee knowe there is nothing more againſt our ſaluation, than the ſayd preſumptuouſneſſe wherewith wee bee beſotted. This maketh vsus raſh and to runne at randon: and wee not only are not contented to paſſe oure boundes, but alſo wee woulde fayne ſtye aboue the cloudes. Ye ſee then what is the cauſe of our decay: namely this fooliſhe ouerweening, wherewith we be dazeled. And moreouer the ſame doth ſo hinder vsus from calling vponupon God, that whereas wee ought too reſorte too him for refuge, and too broode our ſelues vnderunder his wings: euerie of vsus runneth ryot, and to our own ſeeming wee can moue mountaines and worke wonders. Thus ye ſee wherein the cheef point of our ſaluation halteth: that is to wit, that whereas wee ought to flee vntounto God by prayer of ſupplication, ſpecially when wee be pinched with any aduerſitie and at the laſt caſt: wee goe too ſeeke worldly helpes, or elſe wee yeelde too oure owne fonde fancies which hauehave deceyued vsus. VVoulde wee then bee exempted from ſuche illuzions and vayne thoughts▪ Let vsus loke vponupon our ſelues in the example of Iob, & cōſider that ſeing he hath abiddē theſe ſpiritual battels (that is to ſay, ſeing god preſſed him in ſuche wiſe that hee felte him as his enemie) if God doo nowe adayes ſhewe himſeife our iudge, wee can not ſhun his hand nor eſcape his rigour. True it is that if wee hauehave any ſuch conceyte, wee ſhall be ſo diſmayde, as wee ſhall ſee nothing but the gulfe of hell gaping vponupon vsus, and it ſhall bee impoſsible for vsus to hauehave eyther reaſon, modeſtie, ſtay, or meaſure at all. And well ought wee to conſider this, that we may quake at it. Yea, but our quaking muſt be ſuch as the terrour of it may not continue in vsus, but that we may come to the remedie of it: that is to wit▪ wee muſt pray vntounto God to graunt vsus the grace to fynde reſt in him in the middes of our troubles, and that wee maye bee ſure of it, notwithſtanding that for a tyme hee make countenance to ſet himſelfe agaynſt vsus, to deſtroy vsus vtterly. Lo howe wee hauehave neede to pray vntounto God that he will not handle vsus rigorouſly. And moreouer whē he ſayth, Graunt me theſe two things, and I wilcome with my head bolt vpright, and I will not hide my ſelf before thee: Let vsus marke that it is not for vsus to ſummon god in deſiring him that he ſhould not puniſhe vsus before hee hauehave made vsus to vnderſtand our ſinnes. And why? For it were to great an intruding vponupon his iuriſdiction. Shall the wretched offender appoint his iudge what to do? True it is that an earthly iudge may be ouerrigorous (for a man may be preſſed too cruelly:) but it cannot be ſo between God and vsus: for whēſoeuer he puniſheth vsus he beareth with vsus, and as for exceſſe, there is neuer none in him. It is true that we perceiue not why he doth things, neither do wee ſee the ballance and weights which he vſeth. Nay rather it ſeemeth to vsus, that he turneth al things topſie turuie: and yet for al that, it behoueth vsus to honor him in his ſecret iudgemēts. And let vsus aſſure ourſelues that the things which we think to be full ſtrange, are neuertheleſſe ruled in all vprightneſſe and equitie, in as much as they proceede from him, and that they ſhall be manifeſted to vsus in the ende. Then neede we not to hauehave this pride of deſiring to range God vntounto our fancie, and to require him to do ſo or ſo. But let vsus content ourſelues with his good will, praying him to giuegive vsus pacience and full obedience, till he hauehave made vsus perceiue that all his doings are good. Verely we may well deſire God to indite vsus before hee puniſhe vsus. VVherefore. To the intent we may be our own iudges. For what ſhall it auaile vsus though God puniſh vsus euen with extremitie▪ if in the meane ſeaſon we continue ſtubburne in our naughtineſſe, or if wee be ſo ſlouthfull and dul headed as not to thinke vponupon them at al… It would alwaies be to our greater damnation. God ſhould beate vponupon vsus, and we would not bow down our backes. Our hart would be neuerawhit the more ſupple, in ſo muche that it would become like a ſtyth which beateth backe all blowes. So then Gods chaſtizementes ſhall neuer further our welfare, except we be our owne iudges to condemne ourſelues firſt. And how may that be if we know not our faults? For as for thoſe that ſay, I know that I am a wretched ſinner, & hauehave well deſerued the puniſhmēt that I ſuffer: and in the meane while enter not therewithall into their own harts to feele their ſinnes, ſuche are but hypocrites in ſaying I hauehave well deſerued this chaſtizement without knowing how or wherfore. True it is that we ought to condemne our ſinnes which we know not of: but yet muſt wee begin at this poynt, namely of examining our conſciences, by ſeeking there for the thing whiche is ynough to conuict vsus. Otherwiſe it is vnpoſsible that euer man ſhould humble himſelf before God, and condemne himſelf truly and vnfaynedly. So then ye ſee to what end we may require God to enter proceſſe againſt vsus before he puniſhe vsus: that is to ſay, that he ſhew vsus the fauor to lay our ſins before vsus, to the ende we may ſee our owne condemnation, and firſt of al be beaten downe in our ſelues. Lo in what wiſe we may make that requeſt, and not by reaſon of aſtoniſhment as Iob did, when our affliction carieth vsus away. Neuertheleſſe although it be lawfull for vsus, yea and behooffull alſo to make ſuch petition vntounto God, (that is to wit, that he would admitte vsus and receiue vsus to debate our cace with him:) yet muſt we not require him to withdraw his hand. For God can well do both theſe things at once: that is to wit, he can make vsus our proces, and therin ſhewe vsus that he hath iuſt cauſe to puniſh vsus, when we ſee our ſinnes: and therewithall alſo continue to make vsus feele the ſtrokes of his hand. God then can well do both thoſe things togither: And forſomuch as they may match togither, the receiuing of them togither muſte not bee thought ſtrāge: But I told you that in this behalf we muſt not be altogither like Iob. And why? For when he requireth after that maner to be admitted to his defence, it is al one (as I hauehave tolde you already) as if he would pleade againſt God. For according as he had ſayd that he ſhould be iuſtified and acquit: he addeth nowe, That he will ſpeake first if God giuegive him leaue to ſpeake, or elſe he will anſwere whē God hath begon to ſpeake. Here Iob maketh not his requeſt to the end aforeſayd, that is to wit, to pray God to moderate his rigour, and yet notwithſtanding too make vsus too perceyue our faults, and that when he hath brought vsus to ſuch lowlineſſe as we can become our owne iudges, then eueryevery one of vsus may willingly paſſe vnderunder condemnation. But Iobs intent here is into enter into a cleane contrarie cace. VVee ſee then wherein hee fayleth: and this is ſhewed vsus to the entente wee ſhould followe the meaſure that I hauehave ſpoken of alreadie. Nowe wee ſee the profite that redoundeth too vsus by this doctrine, if wee can applye it well too oure vſe: that is too witte, that when wee deſire too bee heard at Gods hande, the ſame muſt not bee too bring excuſes as thoughe wee were not faultie, and that wee could leſſen our offences, or rather make them none at all: but it muſt bee too enter intoo the knowledge of them, yea and to enter in ſuch wiſe as wee may bee vtterly throwne downe, and there may bee none other ſhift for vsus but to flee vntounto Gods goodneſſe: and that when wee ſhall hauehave condemned our whole life, we may notwithſtanding not ceaſſe to truſte in the merciemercy which hee hath promiſed to wretched ſinners, when they miſlike of their ſinnes and condemne them, deſyring nothing but that God ſhould receyue them to merciemercy. Yee ſee then in what wiſe wee ought to practize this ſayde requeſt. But it is harde for vsus to attayne to ſuch reaſon, and therefore we muſt ſtreyne our ſelues to it. For this hardneſſe muſte not put vsus out of hearte, but rather prouoke vsus too runne vntoo God, praying him of hys grace too touch vsus in ſuche wyſe with his doctrine, as by the meanes of hys worde wee maye offer vp ſuche requeſtes vntounto him as wee may feele in the fruite of them. Our faultes are tolde vsus dayly, and yet there are few that thinke vponupon them. God therefore perceyuing vsus to be ſo ſlow, yea euen in ſuch ſort as he is not able to moue vsus by his worde: lifteth vp his hand, and ſendeth vsus ſome chaſtizements. And bicauſe that if the affliction be but ſmall, it is nothing to vsus, wee do but ſhake oure eare at it as the prouerbe ſayth: God doubleth his ſtripes, and ſcourgeth vsus more and more, holding our nozes to the gryndſtone (as they ſay,) and withdrawing himſelfe from vsus, ſo as hys ſpirite is as it were quenched in vsus, and we feele not that he gouerneth vsus any more, in ſo muche that we become poore deſperate ſoules, and crie out alas, what is this? Afterwarde we become ſo inraged that wee would fayne hauehave God to giuegive vsus ſome releaſe, and if hee giuegive vsus it not, yee ſhall ſee vsus vtterly paſt our ſelues, ſo as there is no remedie in our ſtate. Then may we well deſire God to withdrawe his hande and to giuegive vsus leaue to ſay, Alas, Lorde, thou ſeeſt I am a ſillie creature, I feele heere thy chaſtizementes which are ouergreat, conſidering myne infirmitie. True it is this chaſtyzement is due to mee, yea and I ought to feele yet muche more: but my ſtrength is ſo feeble and weake, as (to my ſeeming) I am already ſhet vp in the dungeon of hell. Alas my God, voutſafe thou therefore to alay thy rygour a little, that I may hauehave leyſure to take my breath, and too bethinke my ſelfe better than I hauehave done. VVhen I hauehave ſuch a releef, I will come to thee, and my woundes ſhall be aſſuaged. For I ſee that the very meane to take good by thy ſcourging, is that I abide not vnreformable vnderunder thy hand. Behold the goodneſſe that God dothe vntounto vsus, when he ſuffereth vsus to come vntounto him. Neuertheleſſe when we make ſuch requeſt vntounto him, it muſt bee done with ſuch condition as this. VVell Lord, it is true that the petition which I make is for my neceſsity, thou ſeeſt I am able to beare no more, and if thou preuent not the miſcheefe, I muſt needes fall into ſuch a gulfe of confuzion, as I ſhall neuer get out of it againe. Neuertheleſſe Lord, I referre my ſelf wholly vntounto thee, thou knoweſt what is meet and conuenient for me, and thou arte able to remedie the extremities wherein I am, according as thou haſte infinite meanes to plucke thy ſeruant euen out of death. Now then if we adde this condition, God dothe well ſuffer vsus to make ſuche requeſt, yea and he will like well of it. Lo what wee hauehave to marke in this ſentence. But by the waye wee muſte not thinke that Iob was ſo farre ouerſeene as too beare himſelfe in hand that hee was faultleſſe, and that hee was ready to enter into lawe with God and to pleade agaynſt him, weening that he ſhuld get the better hād. Let vsus not think that Iob was ſotted with ſuch a follye. VVhat then? VVee muſt hinke that he ſpake without aduiſement, as we bee wont to doe when our affections ouermaſter vsus. For we hauehave our eyes ſo bleared, as we diſcerne nothing at all. As for example: If a man bee beſides himſelfe for greeſe and anguiſh as he knoweth not himſelf any more: ſome light wordes will eſcape from him, and if hee bee told of it, he will anſwere it was not ſo. Yet is it true that he ſhall hauehave ſpoken them, Yea but it ſhall not ſeeme ſo too his owne vnderſtanding, bycauſe his wit is troubled and confounded. For (as I hauehave ſayde) our paſsions carie vsus away in ſuch wyſe as we bee in a maner beſide our ſelues in that cace: and yet in the meane whyle God ceaſſeth not to maynteyne alwayes a knowledge in vsus, the which ſhall notwithſtanding bee as good as choked. VVhen a man couereth a fire wyth aſſhes and earth, if there be a great Cole in it, it will lye hyd vnderneath, and a man ſhall not ſee any thing nor perceyue any heate. Euen ſo doth God ſometymes ſuffer all diſcretion too be as it were choked in vsus, and in that cace wee ſee nothing but the aſſhes, that is to ſaye the paſsions that are vppermoſte, and wee ſee ſome ſteame, but the fire ſheweth not it ſelfe at all. Euen ſo then ſtandeth the cace wyth vsus. And when Iob made this proteſtation, hee felte himſelf in ſuch extremitie, that hee ſought meanes too come before God, ſaying that hee would be the firſt that ſhould ſpeake. Let vsus bee ſure that hee ſpake this as a man vtterly rauing in his fittes. Seeing the cace is ſuche, let vsus learne to walke alwayes in humilitie, and let vsus be well ware that our affections doe not carye vsus awaye after ſuch a ſorte, as wee knowe not what wee doe or ſay. Lo heere a ſentence that is verye profitable and full of good learning. For firſt of all wee ſee that our affections are like wylde beaſtes: which daſhe vsus againſt God. But let vsus come to ruſhe at him, and what ſhall we winne by it? Are wee hard…r than hee? Are wee able too make him to bowe, or elſe too breake him? Alas wee muſte needes bee cruſſhed and broken in peeces when we ruſhe againſt him ſo furiouſly. And not onelyonly ſo: but alſo hee will ouerthrow vsus with his blaſt, he nedeth but his breth (as the Scripture ſayeth) to deſtroye vsus, vndoo vsus, and bring vsus to nought. Therefore let vsus vnderſtand that our paſsions muſt bee repreſſed, and wee muſt hold them in awe, yea and we muſt as it were fetter them: that is to ſay, we muſt do the vttermoſt that we can to abate the heady frant…kneſſe that is in them. For elſe what will become of it? we ſee what hath happened to Iob, that holy man, the mirrour of pacience, who perſiſted in the mynd to obey God, and yet notwithſtanding it is to be ſeene that there was ſuch a violence intermedled with it, as he fell to ruſhing in ſuch wyſe as he wiſt not where he was. So much the more then ought wee to praye hartely vntounto God to rule our paſsions when we ſee them ſo vnruly as we bee not able to weeld them, and that he will repreſſe them in ſuch wiſe, as they may not come to lift vp themſelues againſt him. Furthermore if we hauehave hapned now and thē to ouerſhoot ourſelues, ſo as we hauehave paſſed our bounds and not hearkned vntounto God: let vsus not bee diſcouraged therefore: for there is a remedy for it: which is, to pray vntounto God that he will bring vsus vntounto reaſon agayne. And moreouer let vsus kindle againe the fyre that is going out: that is to ſay, whē we ſee that good conſciēce is as it were falne a ſleepe in vsus, and in manner choked, ſo as we hauehave not ſo muche as one ſparke of lyght, but are as people confounded: I ſaye when wee perceyue that: let vsus labour to come to reaſon againe, that wee may ſay, where art thou, thou wretched creature? Thou ſeeſt that thou flingeſt thy ſelfe here as it were at auenture, yea euen againſt thy God, and that there is no witte in thy wordes. Therefore it ſtandeth thee on hand to reſtrein thy ſelf by meaſuring of paſsions whiche are ouer vehement and exceſsiue in thee. Lo howe it behooueth vsus to come backe vntounto reaſon, when we find ourſelues ſo diſmayde as wee knowe not what wee ſay: and let vsus aſſure our ſelues that that is the thing whereby wee muſt bethinke our ſelues, more neerely, that we may abſteyne from ſuch exceſsiue ſpeeches as wee ſee Iob hath vttered heere, yea euen without aduiſement. Then let vsus learne to moderate our paſsions in ſuch wiſe, as wee may deſire nothing but that God will giuegive vsus the grace to take ſuch taſte of his goodneſſe and merciemercy, that although it ſeeme that we ſhould be confounded, yet we may not ceaſſe to reioyce, and to reſt ourſelues vppon his goodneſſe, that wee may glory in him euen in the middes of our afflictions.
But lette vsus caſt our ſelues downe before the ſight of our good God with acknowledgment of our ſinnes, praying him to make vsus perceyue them better, and to make all men foreward and willing to come yeeld themſelues vntounto him: and that when we ſhall appeere before his iudgement ſeate, we may not come with other condicion than firſt of all to be our owne iudges, if we will be quit at hys hand, and be receyued vntounto his fauour and infinite merciemercy which he hath ſhewed vsus in our Lord Ieſus Chriſt: and that whenſoeuer he ſcourgeth vsus, hee will ſo aſſuage the ſmart of his roddes, as we may know how that his chaſtizing of vsus is to our profit, and that by meanes thereof we may be the more ſtirred vp to turne agayne vntounto him, and to ſtrengthen ourſelues more and more in his goodnes, euen til we be come to the place of reſt where we ſhal fully inioy his fauour and graciouſe giftes which we poſſeſſe as now but by hope. That it may pleaſe him to grant this grace not only to vsus, but alſo to all people. &c.