Sermons on Job, Sermons · Chapter 14 · Sermon 56
The .lvj. Sermon, which is the fourth vponupon the .xiiij. Chapter.
This Sermon conteyneth the reſt of the expoſition of the. xv verſe, and then the text that followeth.
16 Novv thou reckneſt my ſteppes, and makeſt no delay vponupon my ſinne.
17 My miſdeede is ſealed as in a bundell, and thou haſt added to mine iniquitie.
18 A Mountayne periſheth infalling dovvne, and a Rocke vvaſteth.
19 The vvaters conſume ſtones, thou deſtroyeſt the earth vvith floudes of vvaters, thou takeſt avvay hope from the man that is in miſerie.
20 Thou vttereſt thy force to ouercome him, thou couereſt his face, and ſendeſt him avvay.
21 He knovveth not vvhither his ſonnes be exalted, or vvhither they be oppreſſed and diſtreſſed.
22 But his fleſh mourneth ſo long as it is vponupon him, and his ſoule is in ſorrovv.
WEe ſawe yeſterday in what wiſe wee may anſwere God: that is to ſay, in what wyſe wee maye come freely vntoo him: namely by knowing that hee loueth vsus, and that hee accepteth vsus as the woorke of his hande. For ſo long as wee knowe not whither God miſliketh vsus or no, we muſt needes be afrayd and ſhun his preſence, as much as is poſſible: and ſo ye ſee in what cace the wretched creatures are which hauehave no taſt of gods goodneſſe to truſt in him, that they might comfort themſelues. Therefore let vsus marke well, that it behoueth vsus to be perſuaded of Gods louelove towardes vsus, that thereby we may conceyue ſuch truſt, as we may preſent our ſelues vntounto him, and be well aſſured that our ſoueraigne welfare is to anſwere him, that is too ſay, not to hyde our ſelues from his ſight, but too bee alwayes willing to be guided by his hand, ſo as we deſire nothing but to be vnderunder his hande, and at his direction. But by the way we hauehave to conſider theſe wordes, the woorke of thine handes. For the thing wherein wee may ſettle oure truſt that we be acceptable to God, is that hee hath created vsus, and that we be his. Then muſt wee not pretende to bee loued at Gods hande for any deſertes of our owne, but bycauſe hee ſees wee are his workemanſhip. True it is, that wee are his woorkemanſhip alreadie, in that wee bee men: But there is yet more, that is to wit, he hath faſhioned vsus new again after his owne Image, through the grace of our Lorde Ieſus Chriſt. VVhen the holy Ghoſt teacheth vsus how we ſhould pray vntounto God, he ſetteth theſe wordes afore vsus, Lorde we are thy workemanſhip. After this maner it is ſaid in Eſay, & likewiſe in the foureſcoure and fiftenth Pſalme: VVe are thy flocke, we are the work of thy handes: and in other textes. Lorde thou wilt not deſpiſe the woorke of thine handes, thou wilt not forſake that which thou haſt begunne, without finiſhing of it. Yee ſee then whereof we ought to take occaſion too truſt in God. For if we be agreeable vntoo him, and come vntoo him, we be ſure that he is readie to receyue vsus. And why? Euen bicauſe we be his creatures, and he hath formed vsus, and he will not caſt away the thing that commeth of himſelfe. Marke this for one poynt. Howbeeit, (as I ſayde) wee muſt not looke onelyonly too our firſt creation: for the hope that we ſhall hauehave thereby, will be verie ſlender, bicauſe Gods Image is as it were blotted oute in vsus by Adams ſinne. Foraſmuch as God of his owne infinite merciemercy hath renued vsus, and adopted vsus too bee his children in our Lorde Ieſus Chriſt, and imprinted his Image agayne in vsus: therein wee bee his woorekmanſhippe, and maye come with our heades vpright too call vponupon him, and aſſure our ſelues that hee will not ſhake vsus off, but that wee ſhall bee welcome too him. Therefore let vsus marke well this ſtreyne, according too the profitableneſſe thereof: which is, that men are in a wretched cace when they know not whether God doo louelove them or no. And why? For they muſte needes bee afrayde, and the ſame fearefulneſſe muſt needes cauſe and ingender a rebelliouſneſſe in them, ſo as they ſhun God, and eſchue his hand as much as they can, and ſtriue agaynſt him. Ye ſee then that men are as wilde beaſtes, and cannot ſubmit themſelues vntoo God, vntill ſuch time as they know that he loueth them. But on the contrarie ſide, when wee knowe that God fauoreth vsus, then are wee bold to approch vntounto him, yea euen to anſwere him: that is to ſay, to yeeld ourſelues ſimply to his will, and to take in good worth whatſoeuer hee doth or diſpozeth of vsus, yea and although hee ſcourge vsus, torment vsus, and put vsus too diſtreſſe, yet muſt wee ſtill flee vntounto him, as to him that hath a care of our ſaluation, and will bring vsus therevnto. And how ſhall that be done? Not for our deſertes, but bicauſe God is woont too poure out his grace vponupon vsus, and bicauſe we be beholden to him for all the good things that we hauehave. Thus ye ſee that if wee acknowledge our ſelues alreadie bounde exceedingly vntounto God, and yet notwithſtanding that he will ſtill increaſe his grace in vsus, vntill he hauehave brought vsus to full perfection: we may be out of doubt that he wil performe al that he hath begon in vsus. Lo here in effect what we hauehave too beare in minde concerning this ſtreyne. Therevpon Iob entereth againe intoo his complaintes. And no maruell though he do ſo. For although Gods children do comfort themſelues in the middes of their ſorowes, and ſet before their eies the things that may giuegive them good hope: yet for all that, they cannot but be toſſed with ſome troubles, and when they hauehave indured one battell, they muſt bee faine to enter into a ſecond and a third. See in what minde Iob was. He tooke the ſentence that we hauehave ſeene, to reſolue himſelfe that he might come freely vntounto God. And the reaſon is, bicauſe God accepteth the worke of his owne handes. But now beholde he is aſſayled new againe. How? Thou numbrest my ſteppes (ſayth he) and delayeſt not my ſinne. The text is, Thou keepeſt not my ſinne. But this worde keepe ſignifieth to watch or wayte vponupon. In effect Iobs meening is▪ that Gods iudgement preſſeth him too exceſsiuely. Howbeit he ſpeaketh as a man not wel at eaſe in his mind. For it is certaine that God is alwayes ſlow to wrath, as he himſelfe telleth vsus, and wee our ſelues ſee. VVhichWhich of vsus perceyueth not that God vſeth great and long ſufferance towards vsus when we hauehave offended him? For if hee were haſtie to puniſh vsus, what ſhould become of vsus? So then we ſee that God doth well ynough keepe our ſinnes: that is to ſay, put them vp and not puniſhe them ſo rigorouſly as we hauehave deſerued. VVherefore then is it that Iob complayneth ſo? It is bicauſe he felt himſelfe ſhet vp in ſuche anguiſh, as he was able to indure no more. He looketh not rightly vntounto Gods doing, neither is he able to iudge aright in ſuch trouble: but hee complayneth according too hys greefe. Hereby we ſee, that when we bee ſo heddie in our affections, we cannot iudge of Gods works with a ſetled minde. Therefore it is no maruell though at moſte tymes we glorifie not God as were requiſite, and as we ought to doo. And why? For our paſsions doo ſo carrie vsus away, that if God doo vsus any good, yet can hee not content vsus. For we be like vnſatiable gulfes, and wee thinke that all that he doth for vsus is to little, and that hee ought too doo eueryevery thing that wee woulde hauehave him. Againe if hee chaſtize vsus, we are ſo tender as it is a pitie to ſee it: by and by we fall to murmuring, we thinke him to rigorous, and although hee handle vsus after a gentle faſhion, yet cannot we deeme ſo. And what is the cauſe of it? Our owne outrageous affections. Ye ſee then howe God is not glorified at our handes as he ought to be: and that is bicauſe we be blinded by the affections of our fleſh, which trouble vsus in ſuch wiſe, as we cannot hauehave a moderate & ſure iudgement. So much the more ought wee to fight agaynſt ſuch temptations, and to beat them backe, to the ende we may acknowledge that God handleth vsus with iuſtice and equitie, and that all his doings are faultleſſe and according to reaſon. To the ende then that wee may conceyue this thing: our affections muſt bee thruſt downe, and kept as priſoners. For if it be fell to Iob to deeme amiſſe of Gods iudgements, as we ſee he hath done: what will betide vsus, who hauehave not profited the hundred parte that hee did? Notwithſtanding Iob is ſomewhat to be borne withal, bicauſe that God (as I hauehave ſayde heeretofore) handled him after an extraordinarie faſhion. And if this bee well conſidered, it is to the greater condemnation of thoſe that are diſcontented with God though he hauehave wayted for them with long pacience. As howe? Beholde, a man that hath committed many offences, and whome God hath long ſpared, is forced in the ende too feele ſome correction, or otherwiſe hee woulde ſtill keepe on his owne race: and therefore God puniſheth him. Nowe as ſoone as we bee touched with his hande, wee fall to crying out Alas, and too lamenting as thoughe he were ouerrigorous towardes vsus: and yet notwithſtanding wee cannot denie, but that hee hath delt gently and louingly with vsus in deferring the puniſhment that was due to vsus. If hee puniſh one ſinne, we hauehave committed a hundred, and if he ſend vsus any correction, ſurely it ſhall be light in compariſon of that which we hauehave deſerued. If wee were in Iobs cace, ſo as God preſſed vsus, yea and that we knew not wherefore: if he made vsus not to feele our ſinnes (as we hauehave ſene) but were minded too ſet vsus as it were vponupon a ſcaffolde for an example to others: or if he afflicted vsus ſo without ſhewing vsus why: howe ſore woulde eueryevery of vsus bee greeued and diſquieted? So then as oft as God viſiteth vsus wyth his roddes, let vsus looke homewarde too thinke well vponupon our ſinnes, and to conſider that wee hauehave long time afore deſerued that God ſhould ſhew vsus ſuch rigor. And whereas we hauehave bin borne withall, and not touched at the firſt day: let vsus acknowledge our ſelues beholding to him therfore, and that the ſame proceeded of his infinit merciemercy, & that his preſent afflicting of vsus is bicauſe wee hauehave cōpelled him to do it, by prouoking him to much with our ſins: and to be ſhort, that wee hauehave abuſed his goodneſſe and grace, wherethrough he bore and forbore vsus ſo long time togither. Thus ye ſee what we hauehave to note. Furthermore let vsus not quarell with god though he put not vp our ſins. For what a thing were it for a man too hauehave euill lurking in him, if he be not purged of it? for the euill that is in him will become vncureable, whereas it might well be remedied, if it be not delayed to long. VVe ſee what commeth of thoſe that ſhun phiſicke. VVhen an inconuenience that is comming vponupon vsus is foreſeene: if we refuze to take a purgation to preuent the miſchief, and forſlow to prouide for it till it be growne to the full: it will be paſt time to deale with it as then, for the diſeaſe will hauehave gotten the vpper hande. If there be a ſtrong feuer to come vponupon a man: or if there be any diſeaſe that is to bee taken out of him: if it be let alone, ye ſee it ſwelleth and rankleth, and it is ynough to make the partie loſe a lymme, yea or his whole bodie. For it will kindle a burning feuer, ſo as there ſhall be no more meanes too heale it. Euen ſo is it with vsus: If God ſhould put vp our ſinnes with ſilence, it were euen a ranckling of them to increaſe our payne: and when hee ſhould come to purge vsus, it would be to late. And ſo God ſheweth vsus great fauor when he clenſeth vsus of our ſinnes, according as he knoweth too bee meete for our welfare. Therefore wee hauehave no cauſe too complaine of him, but rather to glorifie him in that he hath a care of vsus, and ſpecially for that he taryeth not till we aske the thing that is for our profite, but preuenteth vsus by correcting the couert diſeaſe that is within vsus. Thus much concerning this ſtreyne. Nowe Iob addeth, that his ſinne is ſealed vp, and that God hath added to his miſdoings. The worde Adde, is not taken in that ſenſe which many men expound it, that is to wit, that God ſhould make Iobs iniquities greater than they were, (like as a cruell man is woont to do, who when a light and pardonable fault is committed, maketh a heynous and vnpardonable crime of it, ſo that by thys ſaying that God added to Iobs miſdeedes, it ſhoulde bee ment that God did make them greater and more heynous than they were in deede:) But the text ſheweth that it tendeth to another ende. For it is no new thing, (ſpecially in Iob and in the Pſalmes) too ſee repetitions, as which is a verie ordinarie matter in the Hebrew tung. But now let vsus looke to the contents of the verſe. Iob borroweth this ſimilitude, namely that God hath bound vp his ſinnes, as it were into a bundle, and locked them all vp togither in a cheſt, and ſet his ſeale to it, as who ſhoulde ſay, that nothing ſhoulde eſcape him. And therevnto he addeth, that God hath layd a good weyght vponupon it, like as in Zacharie (where it is ment that God ſhetteth vp mens ſinnes) it is ſayde that God layeth a maſſe of Leade vponupon the veſſell wherein they are, ſo that after hee hath ſhet them vp in the veſſell, hee layeth a maſſe of Leade vppon them that they ſhoulde not get out. So then Iob continueth heere the ſimilitude that hee had ſet downe, ſaying that God hath ſealed vp his ſinnes to the entent that nothing ſhoulde eſcape him, and that there ſhoulde not bee ſo much as any one poynt left out. And to expreſſe this, hee ſayth, that God hath added a good counterpeyſe or weight, ſo as nothing can bee drawne away, but all his miſdeedes muſt abyde before God, to come too account, and to bee iudged and condemned. Nowe then wee ſee what is the plaine meening of this ſentence. And verely Iob had ſome occaſion too ſpeake ſo, bicauſe that (as I hauehave ſayde) hee was preſſed after an extraordinarie faſhion, for that it is not Gods cuſtome too handle men ſo roughly. Iob therefore had ſome occaſion to make that complaint. But yet muſt we alwayes come backe to that which I hauehave touched: namely that hee was forced with exceſsiue paſsions, and therefore hilde no meaſure. For it is certaine that if God had liſted to hauehave puniſhed him with rigour, he could hauehave founde exceeding great ſinnes in him, and hauehave made him too feele a farre greater chaſtizement. But what for that? He conſidereth no more but what God is woont to do to men, and thervpon maketh his complaint. But we on our ſide hauehave firſt to conſider, that wee bee farre off from the perfection that was in Iob. Therefore whenſoeuer the Lorde puniſheth oure ſinnes, let vsus aſſure our ſelues that if he chaſtize vsus for one or two, there are three or foure, yea and a great number mo. Let eueryevery of vsus call himſelf to account: and when we hauehave well examined our life, ſhall we not find a gulf of ſin in vsus? Shall not eueryevery man bee faine to confeſſe that he is aſhamed of himſelf? Let men ſummon themſelues, & let thē ſearch a little what our life is. And how are we to godward▪ VVe are but hipocrites and dullards if we be not aſhamed of our ſelues, and as good as ouerwhelmed with confuſion in that cace. Sith it is ſo that God himſelf condemneth vsus, can we ſay that we ſuffer not for our ſinnes, or that he doth vsus wrong? Alas no. But we ought to know that he letteth ſlip a great ſort of our ſinnes, yea and euen the moſt part of them, & that he is not deſirous to puniſh vsus rigorouſly, but giueth vsus occaſion to bethink vsus of our ſinnes, and leyſure to be ſory for thē, and to aske him forgiueneſſe of them. Thus ye ſee what we hauehave to marke in this ſentence. But herewithall let vsus marke alſo, that Iob acknowledged his owne ſinnes: & that is, to the entēt we ſhould not think, that he ment to iuſtifie himſelfe heretofore, or that he doth as theſe ſhameleſſe perſons do, who thinke themſelues to be without ſpot, yea & that God is in det to them. Iob went not that way to worke. And how then was he iuſtified? I hauehave tolde you alreadie after what ſort: namely by acknowledging that which God did too him. But yet for all that, Iob dooth here put himſelfe intoo the aray of ſinners, and hee knoweth well that God can finde faultes ynough in him: neuerthelater it greeueth him that God ſhoulde handle him with ſo exceſsiue and vnaccuſtomed rigor. And hereby muſt wee take warning, not to looke what God doth vntounto other men. For that is the thing that oftentimes driueth vsus to impacience and murmuring. VVee ſee that God puniſheth not thoſe which (to our ſeeming) hauehave offended as greatly as wee, yea and more too. Beholde, (ſay wee) God beareth with ſuch a one, and I ſee that if hee and I were compared togither, it woulde bee founde that he hath offended more than I. Therevpon we conclude, that God keepeth not ſo euen a hand nor ſuch vprightneſſe as hee ought to do. Or if we be aſhamed to blaſph…eme him ſo: yet ceaſſe we not to repyne at him, & to ſay, what a dealing is this? VVherfore dooth God puniſhe mee for my ſinnes, when in the meane while I ſee he letteth others alone that are no better than I? If I looke vppon my neighbours, I ſhall finde them more faultie than my ſelfe, and yet I ſee not that God handleth them ſo rigorouſly as he doth me. Thus ye ſee howe men are greeued at the heart when they looke heere and there. But what? It is a fonde faſhion to paſſe from our ſelues: for eueryevery man ought too ſhet his eyes, and not to looke what God doth vntounto other folkes. Let it content vsus that he is rightuous, and if hee handle mee more rigorouſly than thoſe whom I take to bee more offenders than my ſelfe: well, hee knoweth it is good and expedient for mee, hee hath a reaſon that is hidde from mee, and it behoueth mee too bee contented wyth hys will, and therevpon to ſubmit my ſelfe ſimply vntounto him. Furthermore, wee bee greatly to blame alſo, in that wee take vppon vsus too iudge oure neighbours. For wee inhaunce their faultes, and leſſen our owne, and although wee knowe not the tenth part of the faultes that we hauehave committed, yet are wee ouer ſharpe ſighted too marke and beare awaye what other men doo: yea, and (whiche worſe is) although the thing bee good, yet are we ſo malicious that wee ceaſſe not too condemne it. Therefore let vsus forbeare ſuch maner of condemnings: and whenſoeuer it ſhall pleaſe God to handle vsus rigorouſly, let vsus aſſure our ſelues hee hath iuſt cauſe too doo it, although the ſame be vnknowne too vsus as nowe. Thus ye ſee what wee hauehave to remember in this ſentence. And immediately Iob addeth, That a Mountayne goeth too decay, that Rockes melt, that the water bolloweth the ſtones, and that the man that is in miſerie is destroyed by God, ſpecially if God vtter his force agaynſt him. Some men are of opinion, that Iob dooth heere compare Death with the Mountaynes, Rockes, and Stones, as if he ſhould ſay, how now? Mountaynes conſume, and ſo doo Rockes: but death endureth euer, death keepeth ſtill his ſtrength & liuelineſſe. VVhat is ment by that? But this conſtruction is ouerforced, as men may perceyue. Otherſome thinke that Iob is weary of lingring ſo long, and that therevpon hee ſayeth. Howe nowe? I cannot ſee mine ende, I deſire death, and death commeth not. If I were▪ a Mountayne, I might be vndermyned in the whyle: If I were a Rocke, I might droppe downe, as wee ſee Rockes fall intoo the deepe Sea: and if I were a ſtone, there needed but water too eate me hollowe. And we ſee that if the ſea ouerflowe his bankes, it marreth a whole Countrey: and if there come a great rage of water, it maketh ſuche a hauocke, as neyther feeld nor lande, nor cattell, nor houſe▪ nor any thing elſe remayneth vnturned vp. And I am a poore frayle creature, I am not ſo ſturdie as the Mountaynes: and yet for al that, I cannot die. Verely this expoſition is meetely conuenient, and it draweth nie to the true naturall meening. Howbeeit Iob ment ſimplie, that the Mountaynes conſume, and that God vſeth violence towardes him, according as it muſt needes be a great force that ſhall conſume Mountaynes and Rockes. Beholde then what Iob ment. VVho am I Lorde, ſayth he? Thou ſeeſt there is nothing but weakeneſſe in mee, and yet howe doeſt thou chaſtice me? Thou neededſt not but touch me with thy little finger, yea thou neededſt not to come neere mee, giuegive but a puffe at me, and beholde I am vndone. For if God do but looke vponupon vsus with an angrie countenance, we can looke for nothing but for death and deſtruction. So then God needeth not to arme himſelfe, nor to gard himſelfe with great power, to ouercome ſilie creatures that are leſſe thā nothing. Therfore if he vſe great violence, as though hee woulde thunder vponupon the Mountaynes, or as though hee ment to ouerturne the rocks, and too cliue them aſunder, and too ſcatter the ſtones: there is no reaſon in ſo dooing. Thus ye ſee what Iob ment to ſay. But we muſt always remember that Iob ſpeaketh not as a man in his right wits, nor as a man that conſidereth things as he ought to doo, that he might mind them with reaſon: but flingeth himſelf out of his bounds agaynſt God. And why? For he ſheweth after what maner hee had bin toſſed and ſhaken: not that he reſiſted not the temptations (as I hauehave ſayd afore:) but bicauſe he felt ſo vehemēt temptations in himſelf by reaſon of his vexation and torments, howbeeit that he withſtood them by the grace of God. By this we perceiue, that if God plague vsus, it cannot be but we ſhall be troubled, if we looke vponupon others, and the ſame is an augmenting of our owne miſerie. So much the more then muſt we bridle our affections, & therwithal reſort vntounto God, that it may pleaſe him to reſtreyne our luſtes, and not ſuffer vsus at any time to ouerſhoote our ſelues: and moreouer, that when he intendeth to humble vsus, and therevpon giueth vsus the bridle in ſuch wiſe, as we cannot refraine from chafing againſt him when he afflicteth vsus: [it may pleaſe him] too graunt vsus the grace to reſiſt and fight ſtill, & not ſuffer vsus to a…ide in thoſe murmurings to chafe ſtill vponupon the bit: but that we may ſo maiſter our ſelues by the apparāt working of his holy ſpirit, as we may ſubdue our fleſh, & hold our ſelues in true ſubiection: and as he may diſpoſe of vsus, and we glorifie him in all his doings. Thus ye ſee what we hauehave to beare away in the firſt place of this ſentence. As for the reſt, when he ſayeth that man is miſerable, and hath ſuch ſtore of miſeries as cannot well be expreſſed: he meeneth to conclude thereby, that God ought not to purſue men ſo ſore. But by the way, let vsus looke a little vponupon the hardneſſe that is in vsus when God afflicteth vsus. Though we be beaten neuer ſo much, is it ſeene that we be euer a whit the ſofter? or that we bowe our neckes the more? or that he winneth vsus to become teachable & obedient? Alas no. But we ſee that God may make the ſame complaynt in theſe dayes, which he made in the prophet Eſays time: what ſhall I do more, ſayth he? For from the ſoale of the foote, to the crowne of the heade, there is no whole part in this people. God is wearie bicauſe he had chaſtized that people ſo muche, and aſſayde too bring them too amendment. VVell then, yee ſee heere a people that was beaten, and double beaten, and forwo…e wyth plagues, warres, and famine, both generally and particularly: Finally, they are become like wretched lepres that rotte in their owne afflictions: and yet for all that they are ſtyll as ſtubburne or more ſtubburne than euer they were afore. Yee ſee then that our Lorde dealeth in this behalfe as a father that ſeeth no amendmente in hys Children, and is greeued at the hart, that notwithſtandyng al the correction which he vſeth, yet his children are altogither ſtubborne and vnreformable, and therefore hee maketh his moane ſaying, Alas, what a thing is this? I hauehave loſt my labour. Euen ſo doth God complayne of his people. And ſee we not as much in our ſelues at this day? So then let vsus marke, that although we be miſerable, and hauehave many defaults in vsus: yet ceaſſe wee not therefore to be ſtill hard harted and ſtubborne. Yea and in reſpect of the blind pride and feerce preſumptuouſneſſe that is in vsus, and as in reſpect of our rebellion and wilfull ſtubbornneſſe, in all theſe things we exceede both the Mountaines & the Rockes, notwithſtāding that we be but a little ſhadow or a ſmoke. And therefore let vsus not thinke it ſtrāge, if God vtter ſuch force for the correcting of vsus. And why? For he reſpecteth not the infirmitie that is in vsus, but the wilfull hardhartedneſſe wherethrough wee would withſtand him. Are the Mountaynes very high? Let vsus looke a little vponupon the hart of man. Ther is ſuch a trayterouſneſſe in vsus, that we could find in our harts to mount aboue the Cloudes, yea, and too atteyne too Gods throne to plucke him out of it. And although wee bee but wretched carions: yet notwithſtanding there is ſuche a malapertneſſe in vsus, as wee would controll God in all his works, and cannot finde in our hartes too ſubmit our ſelues vntoo him, and to ſay, well Lorde, hold thou the ſoueraigntie ouer all thy creatures, and let none grudge againſt thee: but we will put God to his ſtint at eueryevery turne: and then if we do not all things after our faſhion and to our liking, we fall to checking of hym. Agayne if hee giuegive vsus not leaue to do what we liſt, but holde vsus ſhort: then, …o (ſay we) muſt we be in ſo ſtrayte a bondage? It ſeemeth that God is mynded of ſet purpoſe to trouble men heere, without hauing regard of our ſtate: but ſith he appoynteth vsus to liue heere bilow: why ſuffreth he vsus not to hauehave at leaſtwiſe that which our nature deſireth, or elſe why gaue he vsus not another inclination? See the diueliſh pryde that is in men. Moreouer there is in vsus a malicious wilfulneſſe, ſo as if God labour to bring vsus backe to him, is hee able to compaſſe it? Are we teachable? On which ſide ſo euer he turne vsus it booteth not. For wee hauehave alwayes the ſayde ouerſtatelineſſe and pride of hart. And although we hauehave played the hypocrites for a little whyle: lette a man but turne his hand, and he ſhall finde that there was poyſon hidden vnderneath, ſo as we returne to doing as we did afore. VVe ſee then that this hardhartedneſſe hath neede too bee corrected after a ſtraunge faſhion. And thys is it which our Lorde ſpeaketh of in Ieremie. For he complayneth of the people, that they were vnreformable: howbeeit it is vnderunder another ſimilitude than the Prophete Eſay dooth it, as I hauehave alledged afore: and the compariſon that God maketh there, is very fitte for the matter which we be now in hande with. God ſayeth that the people are like a Cake that is baked on the one ſide, and vnbaked on the other. As for example, let vsus put the cace that a man make a hote fire, and the harth is all burning and ſparckling: well then, one takes a Cake and layes it vponupon it: the Cake baketh not, but ſcorcheth on the one ſide, and is ſoft paſte ſtill on the other. Euen ſo is it with vsus: on the one part there is nothing but frailtie, according as it is ſeene that men can ſay well ynough, Alas what are men? they are nothing but wretchedneſſe and miſerie. VVe ſpeake very truely in ſo ſaying. Howbeit, when God viſiteth vsus, and chaſtizeth vsus, doo wee ſhewe that we can bake vnderunder his corrections? Nay wee will rather burne, than bake. That is too ſay, God ſhall not win one good amendment by all the chaſtizings that he ſendeth, but we will rather fall to chafing and ſtomaking, and there withall we kindle the fire of his wrath and vengeance. Yee ſee then that whereas God would hauehave vsus to be well baked, we do rather burne. Lo why hee vſeth ſuch violence in chaſtizing vsus. Now let vsus go & complayne that God ſhould thunder vponupon the mountaynes, and that there is no reaſon in his doing▪ and ſee if we ſhall mend our cace by it. VVhat ſhall we win by pleading ſo? It ſhall bee the next way to increace our damnation. Then let vsus aſſure our ſelues, that ſeeing God findeth ſuche a wilfull hardhartedneſſe in vsus, hee muſte needes ſet ſtrong hande to vsus, and not vſe his fauourable meanes: for that will do no good. Thus ye ſee what we hauehave to marke in thys ſtreyne. And further lette vsus bee ſure that when God chaſtizeth vsus, if he ſtrike not as boyſtouſly vponupon vsus as he would do vponupon a Mountayne or Rocke: the ſame commeth of his merciemercy. But wee ſee it is greatly requiſite that God ſhould vſe ſuch roughneſſe. For we can not ſay but he regardeth our welfare howſoeuer the worlde go: I ſay euen when he ſendeth vsus. For when he ſeemeth to hauehave brought vsus euen vntounto hell, yet doth hee gyue vsus wherewith to comfort and cheere vp our ſelues. But wee muſt thanke his fatherly merciemercy for it, and acknowledge it to be a wonderfull gracious goodneſſe that God vſeth towardes vsus, when in ſteade of iuſt thundering downe vponupon vsus, hee ſheweth himſelfe ſo gentle and freendly as he ſeeketh nothing but to make vsus feele his goodneſſe. Thus then yee ſee in effect what wee hauehave too marke in this ſtreyne. And immediately Iob addeth, that God vttereth his force ſo farre, that hee euen chaungeth his countenance, and frowneth vponupon hym, and hee knoweth not what his heyres ſhall …ee, whither poore or riche, noble or v…oble. Iob▪ goeth on with hys complaynte, and ſheweth that when God ſhall hauehave puniſhed men all their life long▪ theyr ende alſo ſhall bee ſutable therevntoo: and when they bee departed out of the worlde, they ſhall hauehave no more intelligence what is done heere. And afterwarde he addeth for a concluſion, that ſo long as his fleſhe is vponupon him, it muſt needes be payned, and hys ſoule muſte bee ſorowfull, and hee hymſelfe muſt mourne. Surely thys complaynte is not voyde of vnthankfulneſſe. For Iob ought too knowe, that God doth alwayes mingle his fauor with the afflictions that hee ſendeth vsus, ſo as we hauehave cauſe to bliſſe hym. But he conſidered not that. VVhy ſo… Bycauſe he was ouerpaſsionate and ſorowfull. Alſo wee muſt beare in mynd what we hauehave ſayd afore▪ that is too▪ witte, that as oft as God ſcourgeth vsus▪ we muſt bethynke vsus of the benefites that wee hauehave receyued of hym, and that will help to aſſwage our greefe. For when wee muze vponupon nothing but the miſerie that wee indure, wee are ſo ouerraught with ſorrowe, as wee can not bliſſe God, nor call vponupon him, nor ſettle our truſt in hym. But if we looke the other way, [and thinke with our ſelues] God hathe done vsus thus many good turnes, and will he not hold on ſtill? Then our ſorrowes are aſſwaged: and therewithall alſo we recouer boldneſſe ro call vppon God. Herevpon we conclude, that it behooueth vsus to be pacient, and that it is ynough that he hath ſhewed himſelfe to be our good father, and that his correcting vsus with his owne hande, was bycauſe hee tendereth oure welfare. Yee ſee then that the thing which we hauehave too marke in the firſt place, is that Iobs ruſhing out into ſuche rage, was bycauſe hee looked no further but to his own miſeries: and that therfore it behooueth vsus too bethinke vsus of Gods benefites when he afflicteth vsus, to the ende that our ſorrow may be aſſuaged and ſweetned thereby. And if wee doo ſo, wee ſhall finde that God ſendeth vsus no ſuche griefe, neither of bodie nor mynd, but there is alwayes matter of gladneſſe with it. And howe? For although wee bee ſubiecte too manye diſeaſes, as colde, heate, and ſuche other ſufferings: yet when we hauehave this ſhifte of approching vntounto God, and power to vtter oure infirmities vntounto him: Is it not a recompence that oughte well to aſſuage all the ſorrowes that we hauehave cōceyued? VVe ſee thē in what wiſe we may reſiſt ſuche maner of complayntes, whiche are full of vnthankfulneſſe: namely by thinking vppon the benefites that we hauehave receyued at Gods hand in former times, and thervpon by truſting that he will cōtinue them in time to come. But verily we muſte be warned, that as long as this lyfe laſteth wee muſt bee faine to grone, and when our fleſhe is greeued, we muſt be fayne to lamente. And why? To the ende we deſire not to liue here at our eaſe and as we would wiſh: God hath told vsus that he wil hauehave vsus troubled in this preſente lyfe, bothe in bodie and mynde, and therefore it behoueth vsus to make full rcckening of it. But let vsus marke, that euen in the middes of all our ſorrowes, wee ſhall hauehave wherfore to praiſe God as S. Paule doth. He calleth himſelf miſerable. VVretched man that I am (ſayth he) who will deliuer mee from the priſon of my bodie? But by and by he yeldeth thankes to God through our Lorde Ieſus Chriſte. As concerning that Iob ſayeth, that the man which is departed knoweth not what is done here by lowe, nor whether his ofſpryng be poore or riche: It is not to grounde an article of oure faith vponupon, that ſuche as are gone out of this world know not what our ſtate is: for Iob ſpake as a man ouercombered. Therefore wee muſt not take here any certayntie of doctrine: neither is it greately for vsus to inquire of ſuche matters. And why? Let it ſuffize vsus that God hath ſette vsus in this worlde to communicate one with an other: and eueryevery man ought to imploy himſelf vponupon his neyghbors. God hath giuen me ſuche a gifte or abilitie, and therefore I muſt applie my ſelfe that waye. Agayne one of vsus may pray for another. But when he hath taken vsus out of this world, the ſaid cōmunicating is taken awaye from vsus, and there is no more communicating as there was before, neither muſt we doe as the Papiſts do, who are wont to run to the deceaſſed Saincts, as thoughe they had not yet finiſhed their courſes. Nowe foraſmuche as the Scripture teacheth vsus not what wee ought to do in this behalfe: let vsus leaue that thing in doubt and in ſuſpence, whereof wee hauehave no certaine reſolution by the woorde of God: for ſingleneſſe of mynde is alſo a thing wherin it behooueth vsus to walke. But as touching this text, wee ſee in effecte, that Iobs meening is nothing elſe but that man is myſerable. And why? For as long as this lyfe indureth (ſayth he) it is full of payne and anguiſhe. And what is death? It is the extremeſt of all miſeries, bycauſe that there a mā ſeemeth too bee vtterly rooted out. Iob ſpake after that maner, bycauſe that (as I hauehave ſayd) he was caryed away of his paſsions. But on our part let vsus be contented too languiſh and to hauehave our fleſhe payned, and our mynde diſtreſſed during this lyfe: for yet hauehave wee whereof to reioyce in God, bycauſe he promiſeth to be alwayes our father and Sauiour? Doe wee die? VVee knowe that is our aduauntage, as S. Paule ſayeth, bicauſe that by that means god taketh vsus out of the miſeries of this world, to make vsus partakers of his riches & glorious immortalitie.
Now let vsus knele downe in the preſence of our good God with acknowledgement of our faultes, praying him to make vsus feele them ſo as wee maye craue forgiueneſſe of them at his hand: and that we may be ſo ſtirred vp too pray, as he may make vsus to feele his goodneſſe & merciemercy, and wee profit more and more thereby: and alſo that all the tyme of f…ur life may giuegive ouer our ſelues too the glorifying of his holy name, and to the prayſing of hym as he deſerueth: And that when he hath once broughte vsus into the right waye, he will neuer ſuffer vsus to ſwarue any more aſide, but that we may continue with inuincible ſtrength and ſtedfaſtneſſe, euen to the ende. That it may pleaſe him to grant this grace not only to vsus, but. &c.