Sermons on Job — John Calvin

Sermons on Job · John Calvin

The .lxij. Sermon which is the first vponupon the .xvj. Chapter,

with a little remnant of the laste verſe of the fifteenth Chapter.

1 IOb anſvvered and ſaide.

2 I hauehave often hearde ſuche things: you be all of you yrkſome comforters.

3 VVhen vvill there bean ende of [your] vvindy vvoordes? And vvherevvith imboldeneſt thou thy ſelfe to anſvvere?

4 I coulde ſpeake as you do: If your ſoulevvere in my ſoules ſteade I coulde holde you company in talke, and I coulde nod my heade at you.

5 I could ſtrengthen you vvith vvoordes, and my talke ſhould be to receiuegriefe.

6 But if I ſpeake▪ my ſorrovve vvill not abate, and if I hold my peace vvhat releefe hauehave I?

7 He hath loden me vvith anguiſh, he hath made all my congregation deſolate.

8 He hath parched me vvith vvrinckles for a vvitneſſe, and leanneſſe is come vponupon mee, vvhiche vvitneſſeth it in my face.

9 He hath torne mee in his vvrath, hee hath handled me furiouſly▪ he grindeth his teeth at mee, and mi…emie ſharpeneth mee and ſtareth vvith his eyes agaynſt me.

AFter that Eliphas hath told vsus, that the wicked & deſpizers of God are curſed, and all their matters go againſte them: for a concluſion hee addeth, that they conceyue ſorrowe, and bring foorth peyne, aud their belly breedeth craft and deceyte. VVhereby hee doeth vsus too witte, that all the outwarde ſhewes whiche wicked folkes hauehave, boote them not awhit, but God turneth them cleane contratie too theyr thinking, by meanes whereof▪ they bee diſappoynted of their expectation. True it is that this ſentence is expounded as thoughe it were a reaſon that Eliphas rendreth: that is too witte▪ that Gods afflicting and curſing of the wicked and hypocrites, is not without cauſe? And why? For they do nothing but practize miſchiefe to the whole worlde. Therfore after as they trouble their neyghbours, ſo are they payed with like meaſure. And truely the holy Scripture doth oftentimes vſe that manner of ſpeaking: as in the ſeuenth Pſalme. Eſay alſo ſayeth the ſame in his nine and fyftieth Chapter. Therefore when the holy Ghoſt meeneth to declare that men are giuen to naughtineffe and ſinne in all their intentes, thoughts, and affections: he vſeth this ſimilitude, that they be as a woman with child. VVhen they hauehave conceiued peine (ſaieth he) (that is too ſay, whereas they hauehave conceiued or deuiſed miſchiefe agaynſt their neyghboures to trouble them or too oppreſſe them) they bryng foorthe iniquitie, that is too ſay, they execute the miſchiefe that they had deuiſed. But this ſenſe agreeth not with the texte. For (as I hauehave ſayde already) Eliphas hath already heretofore rendred ſufficient reaſon why God ſhould be ſo much againſt the wicked. And as now he meeneth to ſay no more, but that although they behight themſelues good hope, and beare themſelues in hande that they ſhall compaſſe all theyr matters by ſome meanes or other: yet in the ende they ſhall bee confounded. And why? Bicauſe there is nothing but Gods bliſsing that maketh vsus to proſper. Therefore they ſhall winne nothing by foding themſelues with any hope in theyr harte. For God ſhall turne all topſiteruie. And it is not heere only that the Scripture ſpeaketh after that maner. In the ſixe and twentith Chapter of the Prophet Eſay it is ſayde, Lorde we hauehave traueled before thy face as a woman with childe, and yet hauehave conceyued and brought foorth nothing but winde. Verely it is the faithfull that ſpeake and complaine in that wiſe before God. Howbeeit they acknowledge and confeſſe theyr ſinnes. For at that time when they ſayde they traueled as a woman with childe, God did perſecute them iuſtly for their offences. But they ſay they cōceiued and brought foorth wind: that is to ſay, aſſoone as they looked for ſome eaſe of theyr miſeries, it vaniſhed altogither intoo ayre and ſmoke, and after long lingering in peyne, their miſerie was neuer awhit amended. Here Eliphas paſſeth further, and ſayth that the wicked do but breede childe and bring foorth miſchiefe to themſelues, and that their bellie nurriſheth deceyte, that is too ſay vayne and guilefull hopes which ſhall deceyue them in the ende. And it is the ſame threatning which God vttereth in the three and thirtieth of Eſay againſte the skornfull whiche hauehave made none account of his worde, and ſpecially whiche hauehave bin hardened. Behold (ſaith he) ye cōceiue chaffe & bring foorth dung. As if he ſhould ſay, you bee ſtubborne againſte my word, bicauſe ye cannot perceiue the euill that you hauehave committed, and howe ſore you hauehave prouoked my wrath agaynſt you: But your flattering of your ſelues ſhall not ſtande you in any ſteade: for notwithſtanding all youre flatteries you ſhall perceiue that you hauehave conceiued nothing but chaffe and ſtubble, and that all ſhall vaniſhe away into ayre, and you ſhall know that all your flatteries hauehave profited nothing at all. Now then wee ſee in effecte that Eliphaſsis meening is that the wicked may for a time be well at their eaſe, & God will not preſſe them ſo hard, but that they ſhall fode themſelues with ſome hope. But what for that? yet ſhall God (do the beſte and worſt they can) ſo preſſe them that they ſhall hauehave a worme to gnaw them within, theyr owne conſciences ſhall alwayes prick them, and they ſhall hauehave remorſes and ſtings too torment them ſecretly: yea and in the ende God ſhall ſende them ſo ſtrong and exceſsiue anguiſhe, as they ſhall bee dryuen of force too bring foorth that whiche they hauehave bred inwardly. And why? For their bellie conceyued nothing but guyle: that is too ſaye, although they perceyued not theyr owne harmes at the firſte: yet did they nothing but worke their owne decay, ſeeyng they were not in the fauoure of God. They warranted themſelues this and that: and yet when all came too all, their cace was nothing but playne deceyte. But nowe lette vsus come to Iobs anſwere. Hee telleth them firſte, that hee had often hearde the like things, and therefeore that they bee but yrkſome comforters, ſpecially for ſetting vponupon him with ſo troubleſome woords. In ſaying that he had often heard the like things, hee meeneth that they ſhoulde not hauehave brought him ordinarie and common remedies ſeeing his miſerie was ſo greate and extreme, but they ſhoulde rather hauehave brought him ſome louing comforte, and ſuche as mighte hauehave ſerued his turne, than hauehave hilde ſuche talke with him as men are woont to doo after a ſlight faſhion with him that is but meaſurably afflicted. Thus yee ſee what Iob meente in ſaying that hee had oftentimes hearde ſuche matters afore. But ſurelye whenſoeuer a man bringeth vsus a comfort that wee be acquainted withall afore, wee muſte not holde skorne of▪ it. And why▪ For though we be inſtructed cōcerning Gods goodneſſe, and exhorted to pacience to day▪ it may eſcape oure remembraunce and wee ſhall neuer thinke vppon it more. True it is that the matter will not bee darke vntounto vsus. Neuertheleſſe if we bee afflicted, & a man put vsus in remembrance of that which hath bin tolde vsus afore: lette vsus not thinke it a needeleſſe talke. And why▪ For the cace ſtandeth vponupon the practizing of that which we hauehave heard …e vnderſtood, howbeit that we were not yet touched to the quicke, bicauſe occaſiō ſerued not. But if God nip vsus with any diſtreſſe or heauineſſe▪ then doth he make vsus to taſte of the comforts that men hauehave drawen out of his worde, and brought vntounto vsus. And in good faith Iob was none of theſe nicelings which are alwaies longing for I wote not what nouelties, & cannot abide that a man ſhould tell thē one tale twice. O (ſay they) I hauehave hearde of this afore, I hauehave hadde mine eares cloyed with this tale. Yea but yet for all that, they hauehave neede to hauehave it beaten into thē ſtill: and when a man telleth vsus one thing often, it is too our greate profit and furtherance. But Iob was not at that poynt, it greeued him not to make account of a good leſſon bicauſe it▪ was common. Nother was he curious of his deſires: But (as I ſaide afore) hee ſheweth ſimply that his miſerie was ſo exceſsiue, as hee had neede to be comforted after an extraordinarie manner: Like as when a man is ſicke of a common diſeaſe, folke will alſo vſe a lighte remedie. But if the diſeaſe bee ſharpe▪ the Phiſition muſte be fayne to proceede further. For if he ſhould applie one medicine to all diſeaſes, what a thing were it? In like cace is it with aduerſities. VVee ſee a man that is ſorrowfull for the deathe of his Father, or of his wife, or of his children, or elſe ſome loſſe is happened vntounto him. VVell, one bringeth him ſome meane comfort, and ſuch as God hath ſet foorth. But if there bee any that is not tormented after ſome one manner onelyonly, but whiche feeleth the hande of God perſecuting him on all ſides, ſo that as ſoone as one inconuenience is befalne him, there followe two or three mo in the necke of it, and hee is not onelyonly afflicted in his body, in his perſon, in his goodes, and in his frends but alſo (as we hauehave ſeene in Iob) is preſſed with ſpirituall temptations, as thoughe God meent to drowne him vtterly: there we muſt go to work after a more exquiſite faſhion. For if ye vexe a poore man that is already hartbroken: to what purpoſe ſhall all that you can bring ſerue? It were muche better that a man hilde his peace, that God myght worke to ſupply the default of men. Thus ye ſee what Iob meent. Beholde Eliphas telleth Iob that God puniſheth wicked men to ſhew himſelfe the iudge of the world, and that they may well fence thēſelues, but they cannot ſcape his handes but that hee will vtterly deſtroye them howe greate traynes and bandes of men ſoeuer they hauehave. But what? If a man ſhould apply this matter vntounto Iob, it were as muche as too beare him downe that God was hys enimie bycauſe hee was a wicked man, and alſo that there had bene nothing but hypocriſie in him. Beholde a matter miſapplyed. Therefore it is not withoute cauſe that hee ſayeth, Gotoo, I knowe theſe things, and euen nowe coulde I ſerue myne owne turne with them if I had neede of them. But that was not the cace. For Iob had conceyued in his minde, that hee was not puniſhed for his ſinnes ſake, and that God had not any ſuche intente. Not that hee felte not himſelfe faultie, and woorthy too indure yet more, if God liſted too examine him with rigoure: but bicauſe hee knewe that God handled him not ſo for his ſinnes ſake, but had another intent. Iob knowing this, reiecteth the talke that they hild with him. And why? Bycauſe it was vnreaſonable. You are yrkſome comforters to mee ſayeth hee. And what is the reaſon? Bycauſe they brought not conuenient remedies. Heereby wee bee warned, that if wee minde too comforte our neyghboures in their heauineſſe and troubles, wee muſte not go to it at randon as many men doo, which hauehave no more ſongs but one, and hauehave no regarde at all too whome they ſing it. For ſome man muſte bee handled after one faſhion, and ſome man after another. As for example, if there bee one that is ſtubborne againſt God: in that cace a man muſte ſpeake with another manner of ſtyle and tearmes, than too a poore creature that hath walked alwayes in ſimplicitie. And ſo according as the maladie is, it is needefull that a man bee warned too proceede thereafter. As for example, if men bee dullardes, they muſte bee cryed vntounto, and their negligence muſte bee rebuked, too the intente they maye feele the hande of God and humble themſelues vnderunder the ſame. Therefore wee hauehave neede of greate wiſedome if wee will comforte thoſe whome God afflicteth as wee ought to doo. Thus yee ſee what wee hauehave too beare in minde concerning this ſentence where it is ſayde, that ſuche as pretended to comforte Iob, were yrkeſome comforters, bycauſe they broughte not any thing whereby hee might fare the better. And nowe Iob addeth, VVhen will there bee an ende of youre wyndy woordes? Hee tearmeth thoſe woordes wyndy, wherein there is no ſubſtance: that is too ſaye, whiche are not able too edifye a man, according as the holye Scripture vſeth the ſame ſimilitude. For when it is requyred that a man ſhoulde bee taughte howe too obtayne his Saluation: It is ſayde, hee is edifyed. Howe? Euen bycauſe hee is firſte founded, and afterwarde buylded vppon, ſo as hee is confirmed in the feare of God, hee is confirmed in his lawe, hee is confirmed in pacience to beare afflictions ſtedfaſtly, and afterwarde hee is fully reſolued too praye vntounto God, too prayſe him, & to flee vntounto him. Contrariwiſe if the words be but to trouble ones brayne, and that a man do but trifle, and babble, ſo as the hearer receyueth no good inſtruction to apply to his welfare: all are but wyndy wordes. And ſo lette vsus marke that if we will meddle with exhortation or doctrine: aboue all things, it behooueth vsus too tende to the ſayde ſubſtantialneſſe: that is to witte, that ſuche as heare vsus may receyue ſome good inſtruction, ſo as they maye bee inured too walke according too godlyneſſe, and bee grounded in the truſte of his mercye, and frame themſelues too call vppon him, not doubtinglye and waueringly, but aſſuring themſelues that they ſhall bee hearde. Yee ſee then howe wee oughte too ſtudy, too inſtructe oure neyghboures ſubſtantially, that the thing whiche wee hauehave learned may not ſlippe away like winde. And furthermore eueryevery of vsus muſte alſo bende too ſuche teaching, that wee couet not too bee filled with wynde, as wee ſee manye curiouſe folke are, who woulde fayne hauehave men liſten vntoo them that they myghte feede their eares and ſatisfye theyr fonde fancies. They imagine this and that, and woulde fayne hauehave men too lyſten to theyr complayntes, too diſpute of matters that are to no edifying. And the minde of man is ouermuche inclined too this vice, yea and wholly gyuen vntounto it. For that if euerie of vsus ſhoulde followe his owne appetite, it is certaine that there woulde bee none other queſtion among vsus but howe wee myghte holde vnprofitable talke of this and that, whiche ſhoulde ſpredde into the ayre, and hauehave no ſubſtance in it, nor aught at all but winde. And therefore learne to ſeeke that whiche is good and conuenient too edifye vsus in the feare of God, and in fayth and pacience, and in all good and profitable things. Thus yee ſee what wee hauehave too remember in this ſentence where Iob maketh mention of windye woordes. Neuertheleſſe wee muſte alſo take heede too oure ſelues, that wee refuſe all talke that ſhall bee miniſtred vntounto vsus as thoughe it were wyndy: but wee muſte learne to taſte whither there bee any vanitie or good inſtruction in it, that we may knowe it to apply it to oure owne vſe. And therewithall lette vsus pray God too bee ſo graciouſe to vsus, that when any man miniſtreth any good doctrine vntounto vsus, it may not ſlippe away from vsus nor vaniſh into the ayre through our owne heedleſneſſe. For when a man commeth to informe vsus of Gods worde, it behooueth vsus to knowe that there isalwayes ſome good inſtruction towardes. But many take no profit at all by it. And why? For they applie not their whole witte and minde to it, but are fleeting too and fro, and Gods worde doth as it were vaniſhe into the winde: and that is bycauſe they hauehave no ſure groundedneſſe in them. Neuertheleſſe, for the better applying of this leſſon to our vſe, eueryevery one of vsus (as I ſayde afore) muſte looke narrowly to himſelfe. For it followeth in Iob, That if his freendes were in his cace, hee coulde ſpeake as they doo, and holde them company in talke, and pleade with them, and nod his heade at them. Truly ſome expound this ſentence, that Iob woulde not render the like vntounto them if hee ſawe them in like trouble, but woulde rather indeuer too aſſwage their miſeries and too giuegive them ſome releefe, than increaſe their ſorrowe as they did towardes him, according as wee hauehave ſeene their vnmercifulneſſe, how there was none other talke among them but too dryue this holye perſone too deſpayre, if God hadde not hilde him vp. They that take the ſentence in that ſenſe, are mooued thereto by this reaſon: namely that it were an vnſeemelye matter that Iob woulde bee deſyrous of reuengemente when God had withdrawen his hande from him, and that hee woulde then mocke poore menne that were in like calamitie, when hee were at his eaſe. For although there were none other cauſe but the affliction that hee himſelfe indured, yet ſhoulde the ſame teache him too hauehave pittie and compaſsion vppon ſuche as had neede of it. But when all is well conſidered: Iob meeneth not too ſhewe heere what hee woulde doo, but what a man myghte doo if hee were in lyke plyghte. Therefore hee meeneth not that hee woulde bee euen wyth them that hadde troubled him wilfullye, but onelyonly that hee coulde bee merrie, if hee were as they were. Then in effecte hee meeneth thus: you talke well at youre eaſe, yee ſhake your heads at me, yee paſſe not of condemning mee, no nor to plunge mee into the bottomleſſe pittes. And thus yee doo as folke that knowe not what it is too indure miſerie. If I were in youre cace, coulde I not doo as muche? And how woulde you take it if I ſhould come ſhake my head at youre calamities when I ſawe the hand of God nippe you with extremitie? If I ſhoulde ſay, O it is well beſtowed, God muſte bee fayne to chaſtize you and to make you feele howe hee puniſheth ſinners. If you were ouerwhelmed with miſerie, and I ſhould ſpeake to you after that ſorte, might yee not ſaye I were a skorner and a cruell perſone. Then bethinke youre ſelues well. Lo in effect what Iobs meening is. Nowe then we ſee he was not ſharpened vntounto reuengement as thoſe that hauehave no feare of God bee, who when anye man diſquieteth them, woulde fayne that it laye in their power to render twice as muche diſpleaſure as hath bene done them. Iob was not of that minde. And truely it ſtandeth Gods children in hande to brydle themſelues. Although men trouble and vexe vsus, yet it is not for vsus to runne vponupon thoſe that hauehave perſecuted vsus wrongfully. For God ſendeth them vntounto vsus too meeken vsus, and it behooueth vsus too knowe that they bee roddes which come from his hande. Neuertheleſſe, when men come too trouble vsus without cauſe why, wee maye well after the example of Iob tell them that wee coulde doo the like too them. And why? For a man ſhall neuer knowe his faulte well, vntill hee bee tolde it too his face. But when a man perceyueth that the miſcheefe may retourne vppon his owne heade, then hee reſtreyneth himſelfe and falleth too ſaying, Howenowe? VVhat doe I? Beholde, God too bring vsus to vpright indifferencie, ſayeth: Thou ſhalt do none otherwiſe to thy neyghboure than thou wouldeſt be done vntounto thy ſelfe. Truely hee coulde hauehave ſayde, VVhen yee hauehave too doo with youre neyghboures, ſee that yee deale indifferentlye and vprightlye with them, and that yee bee not giuen too wicked couetouſneſſe, too ſpoyle other men of their goodes, looke that yee deſire not to enriche youre ſelues by the loſſe of any man. And verely ſo ſayeth hee in the Scripture. But for a concluſion hee ſetteth downe this ſaying, doo as yee woulde bee done vntounto. For there is not that man but he is a great clerke, if the matter concerne his owne profite. Then wee lyke well too diſpute and too ſay, VVhat? Suche a man hath do one this wrong. Is it a Chriſtians parte to doo ſo? Is there no vprightneſſe? Is it not the poynte of a lewde and cruell man? Euerye man therefore can skill too diſpute well of reaſon, equitie, and righte, when the cace concerneth his owne profite. And it is the poynte whervnto Iob ſendeth his freendes bycauſe they bee blynde, ſaying, that if they were in ſuche extremitie as hee is, they woulde bee gladde that other men ſhoulde handle them more gentlye. Therefore hee coulde doo no leſſe but bryng them backe too this naturall equitie by making compariſon betweene them and himſelfe. And ſo hee ſayeth to them, come on, If yee were in like plighte as yee ſee mee, were it reaſon that I ſhoulde miniſter ſuch talke vntounto you as you do to mee? If a man ſhoulde handle you after the faſhion that you go too woorke with mee, howe woulde you take it? Then oughte they too bee mooued. And why? For (as I hauehave ſayde already) ſo long as wee bee out of oure ſelues, (that is too ſaye, ſo long as the matter toucheth not vsus, ne lyghteth vppon vsus) wee runne croſsing in and out: but if the cace touche our ſelues, then we learne to be better aduiſed. Thus yee ſee in effect what Iob meant to ſay. Nowe may wee gather a good leſſon hereof, according to our Lord Ieſus Chriſtes forealleadege ſentence, that wee ſhoulde not doo that to another man whiche wee woulde not hauehave done to oure ſelues. For wee hauehave Gods lawe printed in our hartes, we hauehave generall principles that abide with vsus. And what is the cauſe then that our iudgement is ſo peruerted and corrupted that we drawe alwayes backwarde? God hath no ſooner giuen vsus a good rule, but we be ſtraightwayes moued to ambition, hatred, pride and couetouſneſſe Lo how all is peruerted. Then if we bee ambitiouſe, and that to vaunte our ſelues wee fall to deſpizing of oure neyghboures. If wee bee raſhheaded, ſo as oure tungs runne at rouers, before wee well vnderſtande the grounde of the cace: If we be led with pryde, ſo as we woulde aduaunce our ſelues by plucking thoſe backe whome wee ſee to go afore vsus: If wee bee prouoked to hatred and malice, or if we be blinded with louelove and parcialitie: VVhat is to bee done? Let vsus enter into ourſelues, & pray God to guyde vsus and to open our hartes that wee may diſcerne arighte, ſaying: Go to, if the matter concerned thy ſelfe, what wouldeſt thou ſaye then? Lo howe wee myght become wiſe, diſcreete, and ſtayed: that is to witte, by applying the ſame thing to our ſelues, whiche we caſt out againſte others. For wee bee ſo much giuen to ſelfeloue and ſelfeprofite (as I ſayde) and nature holdeth vsus ſo harde to it, that euerye man is in louelove, yea and ouerfarre in louelove with himſelfe. Therefore wee ſhall bee the leſſe excuſed of this vice when it is founde in vsus, ſeeing we bee ſo often exhorted too followe vprightneſſe and indifferencie. But lette vsus pray God too woorke in ſuche wiſe in vsus, as this vice may bee turned into vertue by his holy ſpirite. Lette vsus conſider what is imported in this ſaying, Thou ſhalte louelove thy neyghboure as thy ſelfe. VVhat is the cauſe that eueryevery man ſteppeth oute of his boundes, and that wee louelove oure ſelues too muche, and deſpiſe oure neyghbours, but bicauſe wee bee not diligent inough in practizing that whiche is ſayde vntounto vsus: namely that we muſte not bee ſo muche giuen to the louelove of oure ſelues, but that wee muſte louelove our neyghboures as oure ſelues. For wee ought to conſider, that God hath created vsus all after his owne image, and therewithall that wee bee all of one nature. Heerewithall alſo hee telleth vsus, that wee oughte to agree in true brotherhoode with thoſe that are linked vntounto vsus. Thus yee ſee what wee hauehave to remember in this ſentence, where Iob telleth them that had accuſed him vniuſtly, that they woulde bee loth that others ſhould do the like to them: and therefore that it was not meete for them too abuſe his pacience after that faſhion. Lo what wee hauehave too gather in effecte. And by and by it is ſayde, I will nowe bolde my peace, but what ſhall that profite mee? And if I ſpeake, what eaſe ſhall I hauehave by it? Heere Iob intendeth too preuente the obiection that myghte hauehave bene layd againſt him. For his freendes myght hauehave ſayde. Then comforte thy ſelfe ſeeyng thou arte ſo well able too doo it: and ſeeyng that thou couldeſt woorke woonders if wee were in cace as thou arte, go too nowe and ſhewe thy cunning vppon thy ſelfe. But hee ſayeth, I ſee my ſelfe in as miſerable cace as maye bee. So then knowe not what I may hope, for God pincheth me after ſo ſtraunge a faſhion, that if I ſpeake, I do but increaſe my ſorrowe, and if I holde my peace I am neuer the more eaſed. Beholde I am a man ſwallowed vp with aduerſitie. Thus yee ſee what Iob meante to ſay in effect: namely that whether he ſpake, or whither he hilde his peace, hee was no way eaſed. Marke alſo how Dauid in the two and thirtith Pſalme complayneth, that his aduerſitie did ſo pinch him and ſtreyne him, that he wiſt not where to become nor what ſhifte to make. VVhen I lament (ſayeth he) and thinke to hauehave ſome aſſwagement of my ſorrow by that meanes: the fire is kindled more and more. If I keepe my mouth ſhut, and bee minded to caſte my ſelfe downe before God, my harte is vexed ſtill, and as it were torne in peeces, & my greefe nippeth me ſo to the quick, as it is neuer awhitte reſtrayned therby. And in another place hee ſayeth, that hee had determined with himſelfe not to ſpeake one worde but to hauehave bin dumbe, ſo long as the wicked had their full ſcope. But what? I am not able (ſayth he) to keepe touch. For when I was minded to bridle my ſelfe after that maner: in the end my boylings were fayne too burſt out, like as when there is a greate fire vnderunder a potte, althoughe the potte bee couered yet muſt the skumme needes leape out on one ſide or other. And this is well worthy to be noted. For when God ſendeth vsus any ſickneſſe or pouertie, it ſeemeth too vsus that there was neuer any man handled ſo roughly as wee bee. And that is the cauſe that either driueth vsus to deſpaire, or elſe prouoketh vsus to vtter impaciēce, ſo as we fall to lifting vp of our ſelues againſt God. Or elſe we beare oure ſelues in hand that although God afflicteth the faithfull that hauehave bene before vsus, yet they were not ſo weake as wee bee, yea and that they were vtterly voide of paſsions. And the ſame alſo is a cauſe of increaſing of oure greefe. VVherefore let vsus remember howe it is ſayde here, That God hath ſo pinched his ſeruants, (I ſay euen thē whome hee loued, and whoſe welfare was deere and precious in his ſight) and hath oftentimes brought them to ſuch extremitie, as they were not able to looke vp any more, nother wiſt they how to ſpeake or how to hold their peace. Dauid made not ſuche conſeſsion without cauſe, but for the inſtruction of all Gods children. For when wee ſee that a man indued with ſuch vertue, and hauing ſuch cō ſtācy of the holy Ghoſt, is neuertheleſſe throwen downe, ſo as hee woteth not what to doo, but is as a man out of his wittes: Let vsus make our profit of it: and if God ſend vsus ſo hard temptations, that we be driuen to the laſt caſt, ſo as wee can no more: Let vsus not thinke it ſtraunge, for we bee not the firſte [that hauehave bene ſo ſerued.] Dauid ſheweth vsus the way, hee waded out of the like myre. God reached him his hande, and when hee had humbled him to the vttermoſt, then he holpe him vp agayne. VVherefore lette vsus not doubt but hee will ſtill ſhewe vsus merciemercy, after we hauehave bene hilde downe for a time. See then how good and needefull it is for vsus to hauehave theſe examples before our eyes, for ſurely it will make vsus that oure infirmitie ſhall not ouermaiſter vsus. For if temptations be fierce vponupon vsus, and wee knowe not where too become: wee wyll by and by bethinke vsus, well, I ſee that the ſeruantes of God, which hauehave bene before vsus, although they had very greate giftes of grace, were fayne notwithſtanding too grone vnderunder the hande of God, and wiſte not where too become, and that by that meanes God mente too ridde them from all pride, and to teache them by experience, that they ought too ſtoupe vnderunder him. And if it pleaſe him too ſtrike vsus downe at this day by the ſame meane, condicionally that the ende alſo bee lyke, notwithſtanding that wee ſmarte in the meane while: lette not our mindes bee troubled for that, ſith all things ſhall turne to oure profite and welfare. Lo what wee hauehave too note cōcerning the doctrine that is conteyned here. But Iob addeth, that God pincheth him in ſuche wiſe, as it ſhoulde ſeeme he intended to rend him in peeces. In ſaying ſo he betokeneth that which we hauehave ſeene heeretofore: namely that he was not only afflicted in his bodie, but alſo touched with the greateſt and foreſt temptations that could be, yea & with very bitter ones: that is to wit, that hee was tormented inwardly, bicauſe God was as it were his mortall enemie Certeſſe he ſayth that the leanneſſe of his body was as a withering, and that in witneſſe of Gods wrath, he was full of wrinckles, ſo as all his fleſh was as good as halfe rotten alreadie. And heerein a man may ſee the tokens of a dreadfull affliction, and that God handleth him not as he is cōmonly wont to handle thoſe whome hee chaſtizeth with his roddes but that his payne is exceſsiue. This therfore is in effect the matter that Iob intended to expreſſe. And heere wee hauehave to note, that God ment to giuegive vsus lookingglaſſes in ſuche as hauehave had any excellent vertues, to the ende that in theyr perſones we might learne to knowe that according as hee dealeth foorth the giftes of his holy ſpirite, thereafter alſo doth hee ſende them greate afflictions in themſelues, trying them and chaſtyzing them too the vttermoſte, to the intente too make them the more eſteemed, and too bring foorthe the more fruite. As for example, Looke vponupon Abraham who was gouerned by Gods ſpirite, not as a common perſone, but as an Angell, and was as full of excellencie and perfection as mighte bee. And yet for all that, howe did God deale with him? If wee were too indure but the tenth part of the combattes that Abraham ſuſteyned and ouercame, what a thing were it? VVee woulde quyte quayle. But God ſpareth vsus, bycauſe hee hath not gyuen vsus ſo excellent giftes as hee gaue to him. As muche is to bee ſayde of Dauid. Beholde, Dauid was not onelyonly Gods Prophet, but alſo the King that gouerned his holy and chozen people, and had ſuch vertues in him as were well woorthie of renowme and prayſe, yea and euen of woonderment, and yet for all that, howe did God turmoyle him? VVe ſee what complayntes he maketh, not onelyonly as a deſpyzed and off ſhaken perſone, but alſo ſaying, that God hilde him heere on earth as vponupon a racke, ſo as hee was forced too ſhewe the extremitie that hee was come vntounto. For it is not without cauſe that hee ſo often ſayeth he had paſſed through fire and water, that hee had bene plunged into the deepe gulfes, that hee had felte all Gods dartes, that hee had had all Gods arrowes ſhotte at him, that the hand of God hath lyen heauy vponupon him, that his verie bones had bene broken, and that there remayned nother marye nor ſubſtance in him. VVhen wee heare theſe kinde of ſpeeches, they ſeeme too vsus too bee but a mockerie. But God purpoſed too ſet vsus foorth a liuely picture, that (according too that whiche I hauehave ſayde wee might knowe that after as God giueth greate vertues vntounto men, ſo dothe hee exerciſe them liuely, to the intent that thoſe vertues ſhould not be idle, but that they ſhould bee knowne in due time and place. Beſides this, let vsus marke by the way, that the chiefeſt temptations that euer the faythfull endured, were theſe ſpirituall battels as wee terme them: that is to witte, when God ſummoned them in their conſciences, ſo as he made them to feele his wrath, by ſmyting them in ſuche wiſe as they wiſt not in what cace they ſtood with him. And this pludged them in deeper diſtreſſe than all the bodily aduerſities that could befall them. And heere yee ſee alſo why Iob vſeth this ſimilitude, that God grated his teeth at him Alſo we ſee how Ezechias ſpeaketh bycauſe he had paſſed through the ſame temptation. God (ſayth he) hath played the Lyon with me. Likewiſe he had vſed the ſame ſimilitude afore which hee vſeth heere, namely that hee wiſt not whither he might ſpeake or hold his peace. For (I am ſayth he) like a Swallowe, I chatter and chirpe, but I want wordes to vtter the griefe of my miſerie, I hauehave no toung to deliuer it. And herevpon hee commeth afterwarde to ſhewe that God hathe craſſhed and broken his bones as a Lyon that holdeth him in his pawes and teeth. But howe can God bee likened to a Lyon, which is ſo cruell a beaſt? No: Ezechias mente not to accuſe God of crueltie: but he ſpeaketh of his owne feeling and of the terrible payne that hee endured when Gods wrath was vponupon him. So then lette vsus marke that when a poore creature entereth into doubting in what cace hee is with God, and perceyueth not that God will make him to feele his goodneſſe: he muſt needes bee in ſo greate diſtreſſe and ſo afflighted, as if he were betweene a wolues pawes. VVee muſt not imagine it too bee a ſmall thing for a man too feele Gods wrath, and eſpecially too conceiue that hee is vtterly againſt vsus: And therefore let vsus praye God to hold vsus vp, and to ſpare vsus, knowing that wee bee not able to beare ſuch a burthen, except he giuegive vsus ſhoulders to do it withall. Beſides this, lette vsus praye him, not to vſe ſuch rigour againſt vsus we might feele him like a Lyon: but rather to ſhewe him ſelfe a continuall father, and not puniſh vsus after our deſertes, but make vsus alwayes to feele his merciemercy by meanes of our Lord Ieſus Chriſt, to the end that when he hath guyded vsus in this life by his holie ſpirite, he may lift vsus vp into the euerlaſting glorie of his Angels, which he hath purchaſed ſo deerely for vsus.

Nowe let vsus caſt our ſelues flat before the face of our good God and father with acknowledgement of our ſinnes, praying him to make vsus feele them in ſuch wiſe, that beeing touched with true repentance, wee maye returne vntounto him, knowing that he will be fauourable to vsus. And after wee hauehave deſired him to forgiue vsus our ſinnes, let vsus alſo beſeech him to ridde vsus more and more of our fleſhly vices, and that in correcting the ſinfulneſſe of our nature, he will bring vsus to perfection of life, that being guyded in this world by his holie ſpirite, wee may glorifie his name, and ſerue him with an earneſt zeale, dedicating our ſelues wholly vntounto him, according as hee hath prouoked vsus by his goodneſſe to do. That it may pleaſe him, &c.

The .lxiij. Sermon, which is the ſecond vponupon the .xvj. Chapter.

10 They open their mouthe againſt me, they giuegive mee buffets in vvaye of reproch, and they gather themſelues to gither againſt me.

11 God hath put me into the handes of the malicious, he hath diſmayde me before the vvicked.

12 I proſpered and he threvve me dovvne, hee hath caught mee by the necke, and ſet me as a butte before himſelfe.

13 His Archers hem me in on all ſides, he ſlitteth my reines, he ſpareth me not, he poureth my gall vponupon the ground.

14 He hath broken me vvith breaking vponupon breaking, and he hath runne ouer me as a Gyant.

15 I hauehave ſovved ſackcloth vponupon my skin, and loden my glorie vvith duſt.

16 My face is vvexed blevve vvith vveeping, and mine eyeliddes are couered vvith the ſhadovve of death.

17 Yet is there no guile in my handes, and my praier is pure.

IT is a verie greeuous and hard thing to a mortall man when God ſetteth himſelfe againſte him, and maketh him too feele that he is as it were his aduerſarie. But no man can conceiue howe greate this miſerie is, but onelyonly by experience, And that is the cauſe why Iob vſed the ſimilitude of a Lyon, (as we ſaw afore) & why he ſaid, he was rent in pieces and deuoured of god, as of a Lion. After the which maner king Ezechias alſo ſpeaketh. And (as I hauehave ſayd alredy) this was not to accuſe God of crueltie, but bicauſe the anguiſhe that wretched ſinners ſuffer when God purſueth them, cannot be expreſſed ſufficiently. And it is requiſite that we ſhould be put in mynd of theſe things, to the end that if God touch vsus to the quicke, we may not be ſo diſmaied with feare, but that we may conſider, that the faithful which hauehave liued before vsus hauehave paſſed the ſame way, and that God hathe deliuered them, too the intente wee ceaſſe not to call vponupon him. For it is alwayes to be feared. leaſt we ſhould be plunged in ſuch diſpayre, as wee could not call vponupon God nor finde helpe in him. So then let vsus marke, that when a poore creature is in maner drowned, and that God maketh him to feele his wrath: yet neuertheleſſe wee muſt ſtill flee vntounto him in ſuch diſtreſſe. For it is his propertie to draw men out of their graues, and to heale the woundes that hee hath made, yea and euen to rayſe vsus vp from death. But Iob complayneth heere of another temptation: which is, That the wicked hauehave opened their mouth to mocke at him, and that they hauehave buffeted him in waye of reproche, and that they hauehave aſsembled togither. VVhen men ſet them ſelues after that ſorte againſt vsus, it renueth the miſerie that we indure. VVhy ſo? For the Diuell ſerueth his owne turne by ſuche as ſcoffe at vsus, to ſpite vsus, and to ouerthrowe and roote vp our fayth vtterly, if it be poſsible. And Iob ſpeaketh heere expreſſely of the wicked for two conſiderations. For there is not an irkeſomer thing than when God doth after that manner giuegive bridle to the wicked, to perſecute his children, and to trample them vnderunder their feete. True it is that good men oughte not to thinke of that, but yet it ſeemeth an vnreaſonable thing that God ſhould giuegive ſuch libertie to the deſpiſers of his maieſtie, and to folke that are wholly giuen vntounto euill, as that the faythfull ſhould be ſo oppreſſed by them. Thus yee ſee one reaſon why Iob ſpeaketh heere expreſſely of the malicious. The other is (ſayth he) that the ſelfeſame people labour always to bring to paſſe that we may hauehave no truſt in God, but giuegive our ſelues to all wickedneſſe and turne away quite from all goodneſſe, as we ſee was doone to our Lorde Ieſus Chriſte, the true mirroure and patterne of all the faythfull. Verely Dauid indured the like. But when wee ſee what is hapned to the Sonne of God, the ſame is a ſure rule for vsus, and it belongeth to vsus all. Now we ſee wherevnto this ſaying of Iobs is referred, that ouer and beſides the terrible feare wherin we hauehave ſeene him, men alſo lifting themſelues vp againſt him, hauehave labored to driue him to deſpayre, and reprochfully buffeted him, as though God had caſt him vp to the ſpoyle, and made no more reckening of him. Lo what we hauehave to marke in effecte. And this is written for our ſakes, that when ſo euer God ſhall ſuffer the wicked to mocke at our afflictions, and to aduaunce themſelues with ſuch rage, as it may ſeeme we ſhall be vtterly ouerwhelmed: we may not be too greatly diſmayd. And why? Iob hath indured the like battels, and yet we ſee his ende was happie. God hath ſhewed vsus in his perſon, that when we hauehave paſſed through many temptations, he is wel able to help vsus ſtill. Therfore let vsus truſt in him, and reſt vponupon his grace & goodneſſe. Lo what we hauehave to marke in this ſtreine. But Iob ſaith expreſly, That God hath alſo deliuered him into the hands of the wicked: which ſaying is wel worthy to be noted. For we imagin that the wicked do what they liſt, and we conſider not that God gyueth them the bridle ſo farre forth as he himſelfe liſteth, and that they can not paſſe any further than he giueth them leaue from aboue. This (as I ſayde) deſerueth well to be noted. For if we be forepoſſeſſed with the opinion, that the wicked are not in Gods hande, but may take as much ſcope as they liſt and God will not redreſſe it: what will come of it? Muſt we not needes bee vtterly ouerthrowne? And whither ſhall we flee for ſuccour? But if we knowe that God holdeth Satan and all his whelpes in a Lyam, and that they can not onelyonly not ſtirre one finger againſt vsus, but alſo not intend or thinke any thing without Gods ordinance: Then will wee flee to him boldly as oft as we be ſo perſecuted, aſſuring our ſelues that the remedie is in his hande and at his good diſpoſition. Alſo wee hauehave to humble ourſelues before his face. For if the wicked might beſtirre them of themſelues, and God ſhould not meddle with them: then woulde it neuer come to our mynde to acknowledge the corrections and chaſtizementes of God, to be thinke vsus of our ſinnes, and to mourne before him that he might hauehave pitie of vsus. But if wee knowe that the wickeddeſt of all are but roddes which hee holdeth in his hande, to beate vsus and to correcte vsus withall: And to be ſhort if we practize well that which the Prophet ſayth, ſo as wee hauehave an eye to the hande [that ſtryketh vsus,] and not to the ſtones dartes, or ſtrokes of cudgelles [that hitte vsus:] it will bee a verie profitable conſideration for vsus. Beholde ſtill what wee hauehave to marke in that Iob ſayth not ſimply, that the wicked ranne vponupon him: but that it is God which hathe beſieged him, and that it is euen hee himſelfe that hathe deliuered him. And he addeth that he was oppreſſed with extremitie. All the manner of ſpeeches which hee vſeth here tende to the ende that is vttered when he ſayth, that hee had beene beaten downe, and aſtoniſhed, and that God had caught him by the neck… and rent him in pieces, and ſet him before him as a butte to ſhoote at, and that his Archers had hemmed him on all ſides, that hee had ſlitte him aſunder, yea and that hee had broken him and broken him againe. Hereby Iob ſheweth, that hee was come to ſuch extremitie of afflictions, as it was impoſsible to fynde a creature that were more preſſed or more miſerable than hee. For wee hauehave ſeene how God afflicted him, as well in his bodie as in his goodes, and alſo by his owne wife. Yee ſee then that Iob might well liken himſelfe to a marke that men ſhoote at. For God ſent him not ſome one kynd of aduerſitie alone, but did as it were digge a pitte downe to hell to caſte him the deeper into it. And afterwarde hee loded him with ſuche a weight as was impoſsible for any creature too beare, if he had not a greater ſtrength than is in man. And ſoothly it was a maruel to hauehave ſuch a conſtancie, notwithſtanding the infirmities that wee ſee in him. For when God ſtrengtheneth his owne, it is not by making them vtterly inſenſible, nor yet by taking their feebleneſſe quite away: But they muſte bee fayne to acknowledge themſelues ſuch as they bee, that is too witte, frayle creatures: and yet in the meane ſeaſon God releeueth their infirmitie and ſetteth them vp againe when they bee caſte downe. Thus yee ſee what happened vntounto Iob. Nowe by the way hee ſayth, that hee clothed himſelfe with ſackcloth, and couered his heade with duſte, and that hee did it not by hypocriſie. Beſides this, hee ſayth that none of all theſe thinges beſell him for his miſdeedes. For there is no Robberie (ſay the hee) to be founde in my handes, and my prayer is pure. VVherby hee meeneth that hee thinketh his afflictions ſtrange, ſith hee had not offended God in ſuche ſort as he might deſerue to bee ſo handled. This is the temptation that wee hauehave ſeene ſo often before, which Iob calleth ſtill to rememberance. But nowe let vsus lay foorth the matters particularly and apply them to oure vſe. The ſimilitude that Iob vſeth, importeth a good Leſſon: [which ſimilitude is,] that God hath ſet him as a white in a butte, and that he hath ſette his Archers againſte him, and beſette him round about, and that they hauehave after ſuch a ſort torn him in pieces, that his gall is tumbled out vponupon the ground, that is to ſay, that hee was wounded to the verie heart. By ſpeaking ſo, Iob mente too expreſſe that God afflicted him not after the common manner. But nowe let vsus looke to our ſelues: for if wee ſuffer neuer ſo little aduerſitie, wee thinke it ouer great, and that God keepeth no meaſure. It is pitie to ſee howe nyce wee bee, and there needeth no more, to hold vsus skirmiſh to the vttermoſt. So long as it were but a making of ſome moane, it might be thought to be but a part of febleneſſe. But when mē make ſuch a ſtir that they lift vp themſelues againſt God for any common aduerſitie that they hauehave to abide: is it not an ouergreat impaciencie? Is it not a ſigne that wee were neuer in Gods ſchoole to learne what it is to ſuffer and to yeeld obedience to his will? So then, to the end we may learne to be more ſtrong to indure the chaſtizementes that God ſendeth vsus: let vsus beare in mynde what is ſhewed vsus heere: namely that Iob who was of ſo excellent holineſſe, and whome God loued ſo well, was neuertheleſſe ſet vp as a white to ſhoote at. And I told you that we muſt be ſtrong in our afflictions: not to harden our ſelues againſte God and to chawe vponupon our brydle as wee ſee many men doe. For that maketh men hardharted, and ſuffereth them not to be brought to repentance. Therefore we muſt be tender harted in this behalfe: that is to wit, as ſoone as God ticketh vsus we muſt ſtreitways awake to thinke vponupon him and not tarie till he drawe out his ſword at vsus and wound vsus, nor till he lette his arrowes flee at vsus or thunder vponupon vsus. VVhat then? As ſoone as he giueth vsus but one ſtripe with his rodde, although it be ſoftly, wee muſt bee quiet. And verely if wee were wiſe and well aduiſed, wee would not tarrie till he ſhould ſtrike ſo much as one ſtroke, but we would be warned by his threatnings, and hie vsus apace to come home to him before he touched vsus: Yee ſee then that it is expedient and profitable that the faythfull ſhuld feele Gods hand and not be hard againſt his ſtrokes. For if a horſe be dull vponupon the ſpurre, will men like the better of him for that? will menne thinke it a good propertie in him? No, it is a vice. Euen ſo is it with vsus. Though God ſtrike vsus not with the ſword, but onelyonly ſhewe vsus the ſhadowe of a rodde, yet muſt we be moued. But yet neuertheleſſe wee muſt therwithal bee ſtrong, in ſuch wiſe as I hauehave told you: which is, that we muſt not be out of heart, nor ſo ouerſorowfull as our griefe might not be aſſuaged, nor we hauehave any feeling of gods gracious goodneſſe. For they that are ſo preſſed, cānot by any means reclaime thē ſelues, bycauſe that if we once take a conceit that God is our aduerſarie, and ſo hauehave no truſt at al in his goodneſſe: it is impoſsible that we ſhuld come neere him: but we will rather flee frō him, & whē we be once gone away, we will ſtil labor to draw further & further from him. Therfore we muſt plucke vp a good hart in our aduerſities, that we may call vponupon God and not be afrayde too returne vntounto him, truſting that he will be readie to ſhewe vsus merciemercy, if wee ſeeke it with a good, pure and rightmeening mynde. Ye ſee then wherevnto the words that I hauehave touched do tende: namely that wee muſt not bee too nyce in our afflictions, but rather feele them be times, that we may returne vntounto God. Alſo if God hauing ſent vsus any aduerſitie do double the ſame, and that we may be griped exceedingly both within and without: Yet lette vsus aſſure our ſelues that we are not yet come where Iob was, and therfore that if he continued to call vponupon God, and to flee ſtill vntounto him for refuge, it is not for vsus to turne away frō him. Thus yee ſee what wee hauehave too marke in this ſentence: Nowe whereas heere is mention made of Gods Archers: it is a very notable ſimilitude. For wee ſe howe men are alwayes troubled, when they come too the afflictions of this preſent life. For wee can not father them vponupon God as wee ought to doe, but wee imagine alwayes that they come by miſfortune, or elſe by meanes of men. To bee ſhort, wee iudge diſorderly, and can not ſhape our ſelues vntounto God. For this cauſe, the holie Scripture (beſides that it telleth vsus that life and death, light and darkeneſſe, good and euill are in Gods hande) vſeth alſo familiar cō pariſons, to the ende that the matter may be expreſſed to vsus the better, according as it is ſayde heere that God did ſet his Archers in aray againſt Iob. Speakes hee heere of men? No: But of all the miſeries that Iob had to indure. Theſe miſeries are termed Gods Archers. And why? To the ende we ſhoulde learne that when God afflicteth vsus, hee commeth well furniſhed, as if a iudge ſhould hauehave his officers about him, and come with a ſtrong companie too apprehende a malefactor. Yee ſee then that God vſeth all the aduerſities which we feele in this preſent life. And therfore let vsus not thinke it to be miſfortune when ſome indure ſickeneſſe and ſome pouertie. Lyke as the aduerſities of this worlde are numberleſſe: ſo lette vsus aſſure oure ſelues that God hathe innumerable meanes too correct vsus when he liſteth, and howe he liſteth. And that is it that Moyſes meeneth when hee ſayth, that all thoſe things are locked vppe in Gods Cofers. After hee hath ſpoken of all the miſeries that can happen too man, hee addeth: And are they not in my Cofers? As if he ſhould ſay, I hauehave my Treaſurers of good thinges when it pleaſeth mee to ſhewe my fauoure and louelove towardes men: yea and I hauehave wherewith to do them good, not after the manner of the world, but by the meanes incomprehenſible. But on the contrarie part alſo, when I liſt to puniſhe men, they ſhall feele howe I can doe more than they wiſt of, and more than euer they knewe. Thus yee ſee howe God will hauehave his incomprehenſible ryches knowne vntoo vsus, as well by voutſauing too poure out his benefites vponupon vsus, as alſo by the contrarie. VVherefore let vsus be ſure that when ſo euer it pleaſeth him too plague vsus, hee can doe it, and that after a ſtraunge manner. VVell, are wee ſcaped from one miſerie? a ſecond will followe, yea and innumerable will come one after another. Lo what we hauehave to remember in this verſe. Furthermore whereas Iob addeth a newe, that his gall was poured out vponupon the grounde, and that his kidneyes were open and ſhredde in pieces: lette vsus beare in mynde that which I hauehave touched afore: that is too witte, that when God puniſheth and purſueth vsus with extremitie, and that his hand becommeth ſo grieuous and ouerheauie that we can no more beare it: wee muſte not therefore bee too muche diſcouraged, and as it were dulled: but lette vsus beethinke vsus of that whiche Iob knewe: which is, that for ſo muche as wee hauehave too doe with God, lette vsus ſighe and grone with all humilitie, according alſo as hee himſelfe addeth, ſaying that his eyes and all his face were blubbered with weeping, that hee hadde ſowed ſackclothe vppon his skinne, and that hee had couered his heade with duste. VVhat ledde Iob to doe ſo? Verely bycauſe he knewe that Gods hande was vponupon him, and that of all the miſeries that were light vponupon him, none came of fortune, but all of Gods viſitation. Had not Iob bene perſuaded of that, what had it booted hym too hauehave put on ſackcloth vponupon his backe next his skinne, and to hauehave caſt duſt vponupon his heade? True it is that they whiche thinke not at all vponupon God, fayle not to make great complaynts and to weepe and howle: but to weare ſackcloth aright, they ſhall neuer do it except they hauehave an eye vntounto God. By the way, although the Hypocrites knowe not God aright, yet hauehave they ſome conceit of him whē they ſhewe ſuch ſignes of repentance. True it is that if we ſaw them within, we ſhould finde nothing in them but fainedneſſe: neuertheleſſe, the Ceremonie whereof Iob ſpeaketh, is a ſure ſigne that men are informed to confeſſe that God is their iudge. And for as muche as Iob did it vnfaynedly: we ſay hee was not benummed as theſe vnbeleeuers are. If God handle them any thing roughly, they thinke with themſelues, See the miſfortune that is hapned me, and they looke no further. Iob did not ſo. But he knewe and was fully reſolued, that it behoued him to impute thoſe things vntounto God. Had we learned this leſſon, we had profited wel for one day: I meene if we had learned to practize it throughly as we ought to do. For moſt men can well inough confeſſe, that diſeaſes, deathes, and other miſeries, as warres, plagues, famine, and all ſuche things come of God: but if it come to the proofe, we bee amazed, and not able to make that concluſion [and to ſay in ourſelues,] VVell, ſeeing that God viſiteth vsus, and cō meth home vntounto vsus, it behoueth vsus nowe to returne vntounto him. Heretofore we hauehave played the looce coltes, & we hauehave wilfully run aſtray from him: and nowe he rayneth vsus with a rough bit, hee ſhaketh his rodde at vsus, yea and he maketh vsus to feele it: therefore wee muſt learne to ſtoupe vnderunder his hande. But contrariwiſe howe deale wee in that behalfe? If a man bee afflicted in any poynte, what wil he do elſe but chafe and grind his teeth in grudging againſt God? And why? Surely if a man tell him he hath offended God, he will eaſily graunt it to be true: but he hath no true remorſe to reſtreine himſelfe. And why? For (as I ſayd) we hauehave but a confuſed conceit of it. Hereby a man maye ſee there are fewe which hauehave this leſſon well printed in their hearte, and all afflictions are Gods Archers, and that he is garded with them to ſhew himſelf our iudge. As much is to be ſayd of the ordinarie aduerſities that happen commonly. If a people or a whole countrie be touched with warre, according to the pollings, extorcions, and other outrages that are doone there: howe many men are there that thinke vponupon God: VVe ſee that all is on a rore: and yet wee conſider not that God guydeth the ſterne. VVhen we ſee ſuch turmoyling wee are admoniſhed to marke and note ſo muche the more the textes of holie Scripture, wherein God ſheweth vsus as in a looking glaſſe, or rather as in a liuely picture, that on what ſide ſoeuer men be afflicted, it becommeth them to acknowledge the ſame too bee the hande of God: and ſpecially if a whole coūtrie be plagued, it muſt be acknowledged to be Gods viſitation. VVherfore when any ſuch thing hapneth, let vsus follow the example of Iob: which is, that after wee hauehave wepte, yea euen till oure face bee formeygred with teares: wee muſte come and confeſſe our faultes and deſire God to pitie vsus. I ſayde afore, that the vnbeleeuers alſo do weepe: but it behoueth vsus to ſet our ſelues vntounto God, and then no doubt but he will make account of our teares, according alſo as we heare how Dauid ſaith, that God putteth them all as it were into a bottle. VVhen we bee ſcourged that wee can no more, lette vsus flee for ſuccour to our God. And if we weepe before him, ſo it be with true lowlineſſe, ſurely ther ſhall not one teare droppe from our eyes which ſhall not come to bee accounted of in his preſence. For they be ſacrifices euerychone of them, according alſo as it is ſaide in the one and fyftith Pſalme, that a ſorrowfull hearte, and a hearte that is caſt downe, is a pleaſant ſacrifice vntounto God. If our teares tende to this ende, and be as witneſſes of our fleeing vntounto God with all lowlyneſſe, acknowledging that in ſo much as his hand is againſt vsus, there is none other remedie but to beſeech him to be mercifull to vsus: it is certayne (as I ſayde) that he will make account of our teares. And ſpecially when wee be troubled by wicked men, if inſteade of making two diuels for one as they ſay, that is to wit, if in ſteade of rendering euill for euill, we come and beſeech God to aſſuage his hande, and to ſet order in the things that are confuzed: let vsus aſſure oureſelues, that lyke as hee put vp Dauids teares intoo a bottle: ſo will hee do ours too: And they ſhall not be loſt, though they fall too the grounde: God (I meene) will neuer forget them. Yee ſee then howe we muſt applie this doctrine to our owne inſtruction: that is to wit, if wee weepe when God afflicteth vsus, oure teares muſt not bee as the teares of ſillie witleſſe folke, who knowe not what they themſelues meene by it, nor wherevnto they ought to directe themſelues: but wee muſt directe our ſelues vntounto God and mourne before him. And this is confyrmed by that Iob ſayth, that hee clothed himſelfe with ſackcloth, and couered his heade with duſt. Surely theſe things were ſignes of repentance, like as when a wretched offender will ſue for grace, hee will not cloth himſelfe in wedding apparell, hee will not come combed and friſled and in a brauerie before his iudge: but hee will rather come ſo as hee maye moue him too compaſsion, I ſaye hee will come with a ſorrowfull and heauie countenance, hee will come courſly apparelled as a mourner. And ſo the faithful hauehave had the outward ſignes of repentance when God afflicted them, and hauehave confeſſed their ſinnes that they might obteine forgiueneſſe: their wont was to cloth them ſelues in hayre and ſackcloth, and to caſt duſt vponupon their heades, and their ſo dooing was allowed of God. VVhy ſo? For firſte of all, men had neede to quicken vp themſelues, bycauſe they be ſlowe and colde. Therefore when they take conuenient helpe too ſpurre them ſelues forwarde, it is not ſuperfluous, ſyth wee knowe that when it commeth to the humbling of our ſelues before God: we go ſo lazily to it, as it is not but for faſhions ſake. VVee can well ſay wee bee faultie, and wee can well caſt foorth ſome ſighes. But in the meane ſeaſon wee conſider not our offences: the number of them is infinite, and they be exceſsiuely great, as wee ought of right to be diſmayd with feare of death, when wee come before oure iudge. Neuertheleſſe to our ſeeming it is ynough to caſt foorth a ſigh or twaine, and away. Seeing then that there is ſuch a coldneſſe in vsus, lette vsus aſſure our ſelues that wee hauehave neede to be ſpurred lyke Aſſes. Lo wherevnto the ſackcloth and duſt of the auncient fathers ſerued. For when they vſed this ſayde Ceremonie, it was not for nought. Alſo it behooueth vsus too come vntounto God when wee caſt duſt vponupon oure heades. For was not the bodie created by him? Then like as we muſt hauehave our hearts ſettled [vponupon God] ſo muſt oure bodies alſo bee anſwerable therevnto, and all the whole man muſt be dedicated vntounto God and do him homage. Nowe then wee ſee that theſe things were no fond trifles, when the auncient fathers ware haire and Sackcloth on their backes, and therewithall did alſo caſt duſt vponupon their heades. And that is it which Iob ment by ſpeaking ſo. Neuertheleſſe the Prophete Ioell ſayth, Rende your heartes and not your garmentes. His meaning there is nor to reiecte thoſe outward ſignes: but he directeth his talke to the hypocrites, who thought themſelues well diſcharged, when they had playde a fewe Apes toyes before men, and made a goodly ſhew, ſo as it might ſeeme that they were well ſeaſoned with repentance. Yea (ſayth hee) your garmentes beare good recorde, and yee make many bragges to ſhewe your ſelues to be good penitents. But what for that? Your harts continue ſtill ſtubborne in naughtineſſe, they are as harde as Stithies, which is the thing that you ought to hauehave begonne at. Furthermore all this notwithſtanding, hee ſayth that the people take ſackcloth and aſhes, and caſt themſelues vponupon the ground, and weepe before God, and that the gouernours and ſuch as hauehave publike charge do begin, and all the reſt of the people follow. Now then we ſée how the auncient fathers vſed ſackcloth and duſte, when they came to the open witneſsing of their repentance before God. True it is that nowe adayes wee bee not tyed nor bound to ſuche manner of doings. Neuertheleſſe, if our repentance were ſuch as it ought to be, wee would not bee frozenharted as we are. For all the neceſsities that I hauehave alledged, are to be found in vsus alſo. If the men of olde time were willing to ſpurre vp themſelues to the knowledge of their owne ſinnes, by putting ſackcloth on their backes: I praye you what ſhall become of vsus? HaueHave we ſuch and ſo feruent a zeale to craue pardon of God? Are wee ſo pulled downe that we miſlike of our offences, and are as ſorie for them as were requiſite? Alas no. It were much for our behoof: but wee bee dull in that behalfe. Then if the auncient fathers needed too humble them ſelues in acknowledging their ſinnes: much more neede we to doe it. But what? VVe thinke not on it a whit. And thereby it is ſeene that we can no skil, neither of God, nor of his iudgement, nor of our owne ſinnes. True it is that our ſinnes may perchaunce be well ynough knowne to vsus. But to perceyue our owne filthineſſe, and to bee aſhamed of it, and to bee grieued with our ſelues for it: that is no part of our care, we hearken not after it. And yet notwithſtanding, this was not written in vaine. Then let vsus learne, that if any of vsus be afflicted, although he ware no ſackcloth, ne caſt duſt vponupon his heade: yet ought we (as much as we can) to ſtirre vp our ſelues by all the meanes that we ſee meete for vsus. VVhen a man is by him ſelfe alone, let him bethinke himſelfe thus: well, I pray not to God ſo hartily as I ſhould doe. And let him aduiſe himſelfe, ſuche a meane were good for mee, if I did caſt my ſelfe vponupon the earth, and lay there as it were with my mouth in the duſt, beeing abaſhed and aſhamed before God: that ſhoulde touch mee more neerely to the quicke, and I ſhould be prouoked to flee to my God for ſuccour. Beholde (I ſay) howe euerie man ought to prouoke himſelfe particularly, ſpecially when neede conſtreyneth vsus, as wee ſee wee hauehave great neede preſently. And alſo let all of vsus ſtirre vp our ſelues togither. As ſoone as God ſendeth any plague, or famine, thinke wee it ſhould not bee a pleaſant ſacrifize to him, if men made ſolemne proteſtation, and that both great and ſmall confeſſed their ſinnes before him, and euerie man ſtirred vp his neighbours to doe the ſame? Contrariwiſe when we come bolt vpright, and it ſeemeth that wee perceiue not Gods chaſtizements, but giuegive him the ſlip: doe wee wonder if hee double his blowes, yea and puniſhe vsus ſeuen folde more, as it is ſayde in his lawe? VVee hauehave skill inough to chafe and to demaund wherefore he preſſeth vsus ſo ſore: yea but wee conſider not, that when hee went about to meeken vsus, we did beate backe his blowes with ſuch pryde and ſturdineſſe, as he is fayne of neceſsitie to double them. So then let vsus bethinke vsus to practize better this leſſon that is ſhewed vsus here by Iob. And furthermore let vsus marke well what he ſayth for a concluſion: that is to witte, that there was no extorcion or robberie in his hands, and that his prayer had bene pure. Iob addeth this (as I ſayde) to ſignifie that ſuche manner of affliction was ſtraunge to him. For ſo hath he ſpoken heeretofore. And ſurely when ſo euer God afflicteth vsus, beholde what wee muſt do, wee muſt enter into our ſelues and examine our owne liues, and therevpon according as wee hauehave offended, ſo muſt we lament before God, and ſay: Alas Lorde thou afflicteſt me ſore in deed, but if I compare my faults, and wey them in the ballance with the aduerſitie that I indure, Alas Lorde I knowe I hauehave offended thee ſo many wayes, that if thou ſhouldeſt plunge me euen in hell, I were well worthie of it. Lo what we hauehave to doe. But if we perceiue not that God afflicteth vsus for our ſinnes, that is a verie ſore temptation to vsus. [And we fall to reaſoning in oure ſelues,] howe nowe? VVhat hauehave I treſpaſſed? VVherefore doth God handle me ſo rigorouſly? I ſee he ſpareth the wicked: I hauehave indeuered to ſerue him with a good and vpright conſcience: In deede I come farre ſhort of diſcharging my dutie throughly: But yet hauehave I euer kept on forwarde: and yet notwithſtanding I am vſed as the vnhappieſt and curſe dſt creature that the earth beareth. And what is ment by this geere? Ye ſee here a great temptation, and ſuch a one as is able to diſmaye vsus, according as befell to Iob. But what is to bee done in this behalfe? Firſt let vsus be well aduiſed that wee may be like to Iob, ſo as wee may ſay that there is not extortion in oure handes. For it is an eaſie matter for a man to vaunte and bragge of his ſoundneſſe, as wee ſee that the wickedd eſt ſort are not aſhamed to do. And nowe adayes if a man admoniſheth them of their miſdoings, O there is nothing but perfection in them, and the diueliſheſt of them all would be eſteemed as halfe Angels. So then (as I ſayd) let vsus for our part ſerch throughly what is in vsus without flatterie, and let vsus not proteſt that wee hauehave cleane handes, except wee bee throughly like vntounto Iob: and for performance of that, we muſt not be our owne iudges to iudge after our owne fancies. After what manner is it that men ought to examine oure liues, or in what fourme ſhoulde they frame their inditement? It muſt not be with ſaying, I weene I ſuppoſe, I take it ſo, or I weene not. All this ſtuffe muſt be layde away. VVhat then? Let vsus come to Gods lawe, and praye him to inlighten vsus with his holie ſpirite, that we may throughly ſerch out our owne darkneſſe for the ſinnes that are in vsus are terrible lurkingholes. God therefore muſte bee fayne too light vsus vp a Creſſet, and to giuegive vsus wiſedome and diſcretion to knowe and vnderſtande our faultes in ſuche wiſe as wee may confeſſe them. Thus yee ſee what wee hauehave to doe. But let vsus put the cace that Gods handling of vsus ſo is not for oure ſinnes, as in good ſooth hee mente no ſuche thing towardes Iob as to puniſhe him for his deſertes. VVherefore did hee it then? Hee intended to trie his pacience. God then may afflicte the good men more than the euill: according as wee ſee that Ezechiell indured much more than the wickeddeſt that were in Ieruſalem. VVherein God had not a ſpeciall eye to his ſinnes. Howbeeit although God puniſhe vsus not according to our ſinnes, yet is not that as much to ſay as hee may not doe it if he liſt. If we ſhould bee ſcourged a hundred tymes more than Iob was, and that God would ſend vsus ſorer aduerſities than hee ſent him: Yet ſhould he not do vsus any wrōg at all. Thus yee ſee what wee hauehave to marke: and therewithall it behooueth vsus to knowe, that in ſo doing God executeth his iudgementes, which are concealed and kept from vsus for a time. Beholde ſometimes when hee chaſtizeth vsus, it ſeemeth that hee were minded to deſtroye vsus: and yet hee doth it for our welfare. True it is what wee knowe it not preſently. But wee ſhall knowe it when he diſcoureth that which is now hidden. Againe, if Iob were handled ſo roughly, notwithſtanding that he had pure and cleane handes, as will appeere by the proteſtations that wee ſhall heare him make heereafter: I praye you ought wee to wonder nowe adayes if God afflict vsus: I ſay, vsus that hauehave rebelled againſt him ſo many wayes? Let eueryevery of vsus a little bethinke himſelfe: and we ſhall finde wee hauehave committed ſo many iniquities and offences, as it is horrible. God afflicteth vsus: but after what manner? Not as hee did Iob: hee beareth with vsus a great deale more. For he giueth vsus but a ſtripe or twaine with a rodde. But put the cace he ſtrake vsus with great blowes of his ſword: yet are not his ſtrokes deadly. Then ſeeing it is ſayde that Iob was handled ſo rigorouſly, notwithſtanding that hys handes were cleare, and his prayer right before God: let vsus learne that if all the worlde were plagued after the ſame ſorte, there were no cauſe why they ſhould wonder. VVhy ſo? For wee are ſure that iniquitie is as a water floud, and that as eueryevery man feeleth it particularly in himſelfe, ſo are wee all of vsus infected with vices in common. For who he is that can ſay he hath walked ſo vprightly, as hee may truely proteſt, that his handes bee cleare before God? Alas, he commeth farre ſhort. Then ſeeing it is ſo, let vsus be ſure that whenſoeuer we indure any afflictions, the ſame is Gods puniſhment for our ſinnes: and therefore, that wee may beare them paciently, let vsus aſſure our ſelues we hauehave deſerued much more. Neuertheleſſe let vsus bee bolde to flee vntounto our God, praying him to voutſafe to clenze vsus from all our vnrightuouſneſſe, which is the cauſe of the miſeries that wee endure in this preſent life: and that it maye pleaſe him to beare with our infirmities, and make vsus feele his goodneſſe, to the ende wee may alwayes hauehave occaſion to glorifie him, euen vntill he hauehave diſpatched vsus out of this flightfull life, to make vsus partakers of his euerlaſting glorie.

Nowe let vsus fall downe before the preſence of oure good God with acknowledgement of our faults, praying him to make vsus knowe them in ſuch wiſe (ſo farre foorth as is expedient for vsus) as that therewithall hee comforte vsus by his goodneſſe, and ſo reforme vsus by his holie ſpirit, as wee may not neede to bee perſecuted roughly at his hand, but that aſſoone as he giueth any inckling, we may bee throughly moued to humble oure ſelues vnderunder him. And that it maye pleaſe him to accepte our prayers, not only for our ſelues, but alſo for al thoſe that hauehave need in theſe dayes, according as wee ſee howe ſore the whole wretched worlde is plagued. VVherefore let vsus beſeech our good God to looke vponupon it with the eye of pitie, that by reaſon of the ſpreading out of his merciemercy vponupon vsus, and vponupon all Nations of the earth, wee may hauehave occaſion to ſound forth his prayſes eueryevery where. And ſo let vsus ſay, Almightie God our heauenly father, wee acknowledge and confeſſe, &c.

The .lxiiij. Sermon, which is the third vponupon the .xvj. Chapter.

This Sermon is yet ſtill vponupon the .xvij. verſe, and then vponupon the text that followeth.

18 O earth, hide thou not my bloud, neither let there be any place for my cries.

19 For euen novve is my vvitneſſe in heauen, and he that vvarrant eth me is in the higheſt places,

20 My friendes are Rhetoricians againſt me, and myne eyes poure out teares vntounto God.

21 O that it vvere lavvfull for man to reaſon vvith God, as vvith the ſonne of man his neighbor.

22 Beholde the ſhort yeares ſhall ſlide avvaye, and I enter into the vvaye by the vvhichwhich I ſhall not come backe againe.

IOB intending too make proteſtation of hys owne vpryghtneſſe, ſetteth downe heere twoo thinges, that is too witte, that hee hath not delte amiſſe towards men, and that hee hathe called vponupon God purely. And that was by referring his life too the lawe, bicauſe that there our Lorde ſheweth both howe wee muſte ſerue him, and howe wee muſte bee conuerſant among men: inſomuch that we be often ſpoken to of it, and not without cauſe. For it is no ſmall matter to bee able to guide our life in ſuche wiſe as it maye pleaſe God. VVe ſee then what Iobs intent was: namely, [to ſhew that he had indeuered to ſerue god, and to walk with his neighbours without hurting or annoying of any bodie. True it is that heere hee ſetteth downe but two particulars. Howbeit his meening is to comprehende the whole. For when hee ſayth there is no outrage nor exceſſe in his handes: it importeth as muche as that he had liued withoute giuing any man cauſe to complayne of him, as who ſhoulde ſay, hee had not procured them any harme or loſſe. True it is that wee may doe ſome wrong and iniurie without any ſhew of violence. But for as much as when men giuegive themſelues too harmefulneſſe, they ſtarte out of their boundes, and ſtreyne themſelues too racke one, to pill another, and to deuour the third: therefore Iob purpoſely ſayeth, that there had beene no rauening in his handes. As much is ment by the ſeconde ſaying For the ſeruing of God conſiſteth not only in the exerciſe of prayer: But for ſo much as that is the chief point: vnderunder that particular, Iob hath comprehended the whole. Nowe then wee ſee after what ſorte our life may bee allowable afore God: that is to witte, when it is duely referred to his lawe. For God will not hauehave men to liue after their owne ſwinge, nor too delight in this or that, as they thinke beſt themſelues, nor to be their owne iudges. But hee himſelfe will hauehave the whole authoritie ouer vsus, and that wee ſhould be gouerned according to his word. So then to the ende that wee labour not in vaine, let vsus learne too walke according to Gods commaundement. Marke that for one poynte. Verely this is oftentimes ſhewed vsus: but yet for all that wee ſee howe the worlde doth alwayes runne aſtraye, and men delight to much in their owne fancies. Therefore it is not without cauſe that the holie Scripture doth ſo often ſende vsus to this poynt, that wee ſhould liue, not after our owne liking, but according as God hath commaunded. Againe, whereas vnderunder the worde Prayer, heere is mention made of the whole ſeruice of God: wee ought to weye the ſame throughly. For the moſt part of men thinke not at al of praying vntounto God, and wee ſee howe the world diſchargeth it ſelfe of it verie lightly. Neuertheleſſe, when the Scripture ſpeaketh of the honouring of God, the chiefeſt poynte of it which it ſetteth downe to vsus, is prayer: and had this bene obſerued as it ought to bee: the manner of praying had bene much more eſteemed among men, ſo as they would not hauehave ſwarued one waye nor other, but hauehave followed that which the holie Scripture ſheweth. But nowe cleane contrariwiſe, it is come to paſſe that men hauehave taken ſuch a ſcope in praying vntoo God, as there is no reckening made of knowing what is good and profytable too bee prayed for, or in what maner: but euerie man ſteppes to it like blinde Bayarde, and commes not duetifully vntoo God. And whence proceedeth this ouerweenyng? Bycauſe wee take not Prayer too bee a thing of ſo great eſtimation as it is. For if wee tooke it for the cheefe poynte of Gods Seruice, it is certayne that wee woulde go to it with farre greater heartineſſe than we do. Againe wee ſee, that in ſteade of praying vntounto God, menne are giuen to praying to Sainctes deceaſed: and the worlde, which yeeldeth that thing to creatures which is peculiar vntounto God, thinketh not the ſame to bee otherwyſe than good. If a man aske the Papiſtes why they terme the Virgin Marie their hope of ſaluation, why they flee to hir, and why eueryevery one of them hath his ſeuerall Saincte to be his patrone: if a man tell them it is blaſphemie againſt God: it is verie hard to make them beleue ſo. And why? Bicauſe they neuer knewe nor taſted of that which the holie Scripture vttereth ſo diligently: that is to wit, that to ſerue God aright, it behooueth vsus to praye vntounto him. Surely the greateſt and honorableſt ſeruice that he requireth of vsus, and the greateſt and ſoueraineſt worſhip that he alloweth, is for vsus too hauehave oure recourſe vntoo him. Now had the Papiſts conſidered this: would it not hauehave yrked them to hauehave gone to a deade creature, and to ſay, I worſhip God, or rather I yeelde him his due? Prayer is the principall ſeruice that he requireth at oure handes, and yet they will conuey the ſame ouer to a creature. Is not this a peruerting of the order of nature? So much the better therefore ought wee to marke throughly what is conteyned here: that is to wit, that by this word prayer, Iob ment to ſhewe that he had ſerued God purely. And ſo if men will nowe giuegive proofe of their vprightneſſe: let them not alledge their Gewgawes, as the hypocrites are wont to doe, ſaying, HaueHave wee not faſted? hauehave wee not done this or that? But wee muſte vnderſtande, that our Lorde will hauehave vsus ruled after his lawe, and hee will hauehave the whole authoritie ouer vsus. Marke that for one poynt. Furthermore wee hauehave alſo to note, that our prayer ſhall neuer bee pure before God, nor acceptable vntounto him, vnleſſe our handes bee cleere from violence. And why? If wee bee cruell and wrangling with our neighbors, God putteth vsus backe, and we hauehave no acceſſe vntounto him. True it is that many do giuegive the aduenture to pray vntounto God: although they be full of rauening, and hauehave troubled one, and tormented an other: yet ceaſſe they not to bee hardie ynough to call vponupon God. But ſurely their prayers are abhominable, bycauſe their handes are ſtayned with bloude, that is to ſay, with wicked doings. And heere yee ſee alſo why God complayneth by his Prophet Eſay, that the Iewes came to weare the pauement of his Temple: And ſo hee mocketh them, meening that hee liketh not their comming to his Temple, and of their making of reſemblance as though they ment to worſhippe him. For (ſayth he) your handes are full of bloud: that is to ſay, ye hauehave not ceaſſed to anoy and hurt your neighbors. Nowe thinke you that I will giuegive you acceſſe to me, or that I will hauehave any acquaintance with you? Thus yee ſee in effecte what we hauehave to conſider in this ſentence. And nowe Iob addeth, O earth, byde not my bloude, neither let my teares take place. Some hauehave miſinterpreted this ſentence, that the earth bideth not the bloud. For they vnderſtood it that Iob ſhould wiſh to hauehave his miſeries knowne, and that for as much as hee was afflicted after ſo exceſsiue a faſhion, hee deſired that his bloude might not be hidden, but that the earth might crie for vengeance of it. But to what purpoſe were that? He was not plagued by men. And ment he that the earth ſhould aske vengeance againſt God? Againe on the otherſide, the texte declareth it ſelfe anon after: And needes muſt a man ſhet his owne eyes if he will be ouerſeene in ſo eaſie a matter. For Iob heere toucheth two points. The one is in theſe words, O earth hide not my blud, & the other is in theſe, neither let my cries take place. VVhat meeneth hee by wiſhing that his cryes ſhould not take place? It is as muche to ſay, as when hee hathe ouerlaboured himſelfe in crying and turmoyling, it ſhall bee but laboure loſt, bycauſe God refuſeth it. And that if hee come to men, he ſhall gayne nothing by it. Syth the cace ſtandeth ſo, wee maye eaſily conclude, that in ſaying, O earth, hide not my bloude, he graunteth that if he hauehave done amiſſe, the matter ſhall come to account and iudgement, and all his whole life ſhall bee layde afore him, and his inditement ſhall bee framed with extremitie, and God will handle him according to his deſerts. And doubtleſſe, in the holy Scripture the worde Bloude, is oftentimes taken for all horrible crimes. [As for example.] Lorde deliuer me from bloude: that is to ſaye, Lorde deliuer mee from all the deadly ſinnes that I hauehave commited. VVherfore wee ſee that Iob in this place termeth all the trāſgreſsions and crimes that hee might hauehave committed, by the name of his Bloud. And that is according to his matter. For he had ſayde that his handes were cleere from rauin. And for a confirmation thereof hee addeth, that if God finde him guiltie in any thing whatſoeuer it be, hee is contented that the ſame ſhall come to light and to account, and that his ſinnes ſhould bee no longer concealed, but that God ſhoulde bring them abroade: and that when he is throughly examined, if hee bee found faultie, hee is contented that God ſhould ſhewe him no fauoure nor merciemercy. And afterward hee ſayth, that although hee ſighe and ſhreeke, yet notwithſtanding let it not boote him, but let al his outcries be loſt, ſo as it may ſeeme that Gods eares are ſtopped. Now we ſee what Iobs meening is. And heere we hauehave to call to mynde a thing that hath beene treated of afore: that Iobs raging is bycauſe hee looketh not at Gods ſoueraine iuſtice, whiche is ſo perfecte and exquiſite, as no creature is able to ſtande with it, no not euen the Angelles, as hath beene ſayde heeretofore. For had Iob looked well vponupon that, it would hauehave hilde him in awe, ſo as he ſhould neuer hauehave made ſuche proteſtations. Moreouer wee muſt call to remembrance that Iobs intent is not to iuſtifie himſelfe, as though hee were vtterly innocent: but he loketh at the reſpect why God ſhould puniſh him: which was not that he had deſerued it, as men are commonly puniſhed for their miſdeeds. Alſo God had another reſpect: that is to wit, he ment to ſet him forth as a mirrour to all men, and to trie his pacience. Iob then meeneth not to declare heere that his life was wholly pure, and that he had neuer done amiſſe: but his meening is that God puniſheth him as rigorouſly as if he were a wicked caytife, and had led a more licencious life than all other men. Lo heere in effect what we hauehave to beare away. But as for vsus, let vsus aſſure our ſelues that if God plague vsus, it is for our ſinnes. And although our conſcience witneſſed that wee deſire to ſerue and honour him, yea euen without hypocriſie: yet notwithſtanding we ſhall come farre ſhort of beeing ſo cleare as we ought to bee, and wee ſhould bee found indaungered a hundred thouſand wayes. Therefore let eueryevery man looke neerely to himſelf, and whē we know our faults beſt, let vsus be ſure that God knoweth a hundred times more by vsus than we our ſelues do. For if we knowe ſome one fault, is not God more ſharpe ſighted, as ſayth Sainte Iohn in his Canonicall Epiſtle? So then, let vsus learne too humble oure ſelues and to beſeech God to hide our faultes. For it behoueth vsus to come backe to that which is ſayde in the two and thirtie Pſalme: namely, Bleſſed is the man whoſe ſinnes the Lorde couereth, and whoſe iniquities hee calleth not to remembrance. If God diſcouer oure faultes, we muſt all of vsus periſhe, yea euen the perfecteſt. So then the onelyonly refuge of our welfare, is to praye vntounto God to hide all our tranſgreſsions, that they maye not come too account before him. For if he intende to iudge them, there is no ſhift but hell muſt be prepared for vsus. Furthermore, let vsus deſire God to hearken to our cries, vnworthy though they bee. For if God delay the graunting of our requeſtes till wee hauehave ſerued him in all perfection: alas, what ſhall become of vsus? There ſhall not be any one but the gate ſhall bee ſhet againſt him, ſo as hee ſhall hauehave no entrance vntounto God. Our cries therfore muſt be receiued, notwithſtanding that we hauehave deſerued to be ſhaken off. Neuertheleſſe, it behoueth vsus to doe our indeuer, to liue quietly with our neighbors, that we may hauehave Gods fauour, and finde him ſuch a one towards vsus as we deſire. VVhy ſo? For it is written, iudgement without merciemercy ſhall he hauehave, that hath bene mercileſſe. Ye ſee how Saint Iames telleth vsus that God will deale rigorouſly with vsus, if we hauehave no pittie and compaſsion vponupon our neighbors heere. VVhat thing can betide vsus ſo dreadfull, as when God handleth vsus rigorouſly? And contrariwiſe where is there any hope for vsus to conceyue, but in Gods vſing of his infinite goodneſſe, which he ſheweth in not imputing our ſinnes to vsus? Againe Salomon ſayth, that hee which ſtoppeth his eare at the crying of the poore, ſhall cry himſelfe and not be heard. Then if our neighbours be in aduerſitie, and deſire our ayde, and yetnotwithſtanding we be deafe, ſo as we ſhake them off, yea and (which worſe is) we alſo torment them: needes muſt we feele this vengeance, that God ſhall make vsus to crie, yea and bring vsus to ſuch an after deale as we wote not where to become, and yet for all that ſhall not hearken to vsus. Therefore (as I hauehave ſayd alreadie) if wee will hauehave God mercifull to vsus, let vsus beware that we hauehave compaſsion of ſuch as are in aduerſitie, and that we ſuccor them: and let vsus kepe our ſelues from all crueltie and outrage, leaſt the thing that is written be performed vpō vsus: which is, that the ſame meaſure ſhall be moten to vsus which wee mote to our neighbours. Thus ye ſee in effect what we hauehave to marke in this ſentence. Now there followeth immediately after. Alſo now I ſee my witneſſes in heauen, and hee that warranteth mee is in the highest places. My friends play the orators againſt me, and mine eyes guſh out teares vntounto God. Heere Iob appealeth vntounto God as the onelyonly competent iudge, bicauſe hee had bene wrongfully condemned by men. And he doubteth not to appeale vntounto God, for as much as hee knowes his cace is good. True it is (as I hauehave ſaid already) that he miſſehandleth his cace: howe be it in ſo doing hee had iuſt cauſe to mainteine his own ſoundneſſe. Ye ſee then that the cauſe why he is not afrayde to appeale vntounto God, is for that he ſeeth that men do perſecute him wrongfully. But let vsus conſider what a one Iob was, to the intent we vſe not ſuch raſh boldneſſe as moſt men do. VVhen the matter commeth to calling of God to witneſſe, I pray you who is he that maketh any curſie or conſcience at it. The world now adays is full of forſwearing, and ther is no faithfulneſſe in it. VVhereof cōmes this? It is bicauſe we hauehave no feeling of Gods iuſtice, but we come ruſhing againſt his ſeate like wilde beaſtes. For what is periurie or forſwearing? It is a ſpiting of God, as though hee had neither might nor authoritie to puniſhe vsus. VVe can not denie but it is ſo when wee call God to bee oure witneſſe and iudge. Hee therefore that ſweareth falſely, doth mocke Gods maieſtie to his face: and yet for all that we ſee that men make not much account of it. Then is it apparant hereby, that wee beare ſmall reuerence too the Maieſtie of God. VVherefore ſo muche the more oughte wee to marke that whiche I ſayde: namely, that wee muſte not bee ſo bolde in proteſting before God, and in calling him too recorde: but wee muſte goe too it as if wee were at the poynt to yeelde an accounte before him. After the ſame maner was Iob ſummoned, as we hauehave ſeene heretofore, and ſhall ſee yet more fully hereafter. Nowadays if a man bee accuſed of any crime, althoughe he be taken tardie, yea and vtterly conuinced: yet will hee make no conſcience too ſaye, God is my witneſſe that I am wronged, and falſely accuſed. And howe happeneth it that Gods name is ſo ryfe in mennes mouthes? Alſo when the hypocrites will magnifye them ſelues, they will alwayes ſaye, God is priuie too my hearte, he knoweth what I am, I referre my cace too hym. And how happeneth this? Doe wee thinke, that bycauſe God wynketh at menne, when they call him ſo to recorde, as it were to falſe ſtandarde larum, and puniſheth not thoſe at the firſte daſhe whiche doe ſo dallie with him: therefore hee will not at lengthe ſhewe that whiche hee hath vttered in his lawe, that is too witte, that hee will not ſuffer his name too be taken ſo in vaine, but will reuendge the wrong that is doone him in offering him ſo great reproch as too ſcorne his Maieſtie after that ſorte? Then lette vsus marke well, that as ofte as we muſte come before God, it behoueth vsus too hauehave examined oure lyfe after the example of Iob, and that wee bee not ſo raſhe as to ſteppe foorth to ſaye, God is my witneſſe: but that wee hauehave thoroughly ſerched oure conſciences, and that God anſwere within vsus, that hee alloweth them. Marke that for one poynte. And heerewithall wee hauehave further too marke, that if all the worlde beare vsus recorde, it is nothyng till God hauehave allowed it. And hereby wee bee warned not too diſpoſe our lyfe to any fayre outewarde ſhewe, as wee ſee howe there is nothing but vayngloriouſneſſe alwayes in the worlde. If men clappe their handes at vsus, and wee bee in good eſtimation among them: it is ynough for vsus, and wee woulde fayne that God ſhould content himſelfe with it too. Yea but hee is not lyke mortall men, as the holye Scripture ſheweth. And why? VVee ſee, the outwarde appearance: but God ſearcheth that which is hidden within, and hath an eye too truth and vprightneſſe, as he ſpeaketh by his Prophete Hieremie, accordingly too the other texte in Samuell. Seeing it is ſo, let vsus learne to knowe that it behoueth vsus not only to hauehave oure handes, oure eyes and feete cleane, neyther muſt wee thinke our ſelues too hauehave doone muche, when oure ſinnes are not manifeſte. And why? For the chief poynt is to hauehave our recorde in heauen: that is too ſaye, that God allowe of our doings, as I hauehave declared alreadie. VVhat manner of allowaunce muſt wee hauehave before God? Verely that wee hauehave walked in pureneſſe of heart, that there hath not bin any hypocriſie in vsus, and that wee hauehave not onelyonly had ſome outwarde ſhewe, ſo as wee might ſaye, the worlde can not charge me with this or that: but that wee hauehave had a right meening mynde, that wee hauehave continued in good dooing, and that wee hauehave indeuered ſo too behaue oure ſelues, as if God marked not onelyonly all our woorkes, but alſo our thoughtes too. Marke yet further what we hauehave to beare awaye in this ſentence. Beholde (ſayth Iob) euen nowe is my recorde in heauen. VnderUnder this woorde Euen, or Alſo, hee comprehendeth, that he may wel take men to witneſſe with him, but hee paſſeth yet further, and commeth euen vntoo God. And that ought to bee weyed. For whereas hypocrites call God too witneſſe, they dare not put themſelues to the triall of menne. If there bee a wicked perſone that is notoriouſly knowne too bee ſuche a one, ſo he be not caſte in priſon, or ſo hee bee not a drawing to the gallowes, hee will brag of his honeſtie to the vttermoſte: and yet in the meane whyle euerie man wil condemne him, yea and in ſteade of three or foure Iudges, he ſhall hauehave a hundred or a thouſande. For euerie man will ſaye, Marke mee yonder naughtypacke, marke mee yonder Theefe, marke me yonder murtherer, marke me yonder extortioner, yonder ſwearer, yonder extortioner, yonder ſwearer, yonder deſpizer of God. And yet for all this, ſuche manner of menne are ſo ſhameleſſe, that they make no bones to take God to recorde of their honeſtie, and too proteſte that he knoweth them, and that they bee readie to anſwere before him, where as if the matter come but too the tryall of menne, they ſhoulde hauehave a thouſande voyces too condemne them, as I hauehave touched alreadye. And howe dare they then preſent themſelues before God? Bicauſe they conceyue not his Maieſtie. Lo why wee oughte too weye well thys woorde Euen, ſayeth Iob. For hee preſuppoſeth that hee maye call men to recorde, and that euerie man will beare witneſſe with him, that hee hadde ſo behaued himſelfe as that hee had bene an eye to the blynde, a gardian too the fatherleſſe, a defender of the widdowes, that hee had ſerued in ſtead of legges to the Cripples, and that his hande had neuer bene ſhet too the poore, as wee ſee he maketh his proteſtations afterwarde. For Iob had walked in ſuche wyſe afore men, as hee ſayeth hee myghte come euen before God alſo, whyche is a greate thing. Alſo wee ſee howe he magnifyeth heere the witneſſe of heauen. And by this it is well too bee coniectured, that hee flung not out at aduenture too iuſtifye himſelfe with vnbrideled libertie as theſe mockers doe, who proteſte with their mouth that God knoweth them, and yet their life is ſo villanous as the verie ayre ſtinketh of it, and the verye babes canne skyll too ſpeake of it. Thus yee ſee what wee hauehave too marke in this texte. Afterwarde hee addeth, that his freendes playde the Oratours against him: and that in the meane whyle his eyes poured oute teares afore God. Here Iob ſheweth why hee is fayne too referre himſelfe too Gods iudgement: namely, bycauſe he fyndeth no reaſon nor vprightneſſe among men. Surely it is a verie greate temptation when wee bee plagued, and that the worlde taketh vsus to bee forſaken of God: for it is a pollicie of the Diuels too driue vsus too deſpaire. VVhen a poore man is ſmitten with Gods roddes, the miſerie that he indureth is heauie inoughe of it ſelfe: nowe if one come and laye a double loade vppon his backe, by caſting him in the teeth howe it appeareth plainly that hee is vtterly forſaken of God: it is ynough to ouerwhelme him. For I ſpeake not of the wicked ſtubborne ſorte, whome God plagueth for their ſinnes: but I ſpeake of ſuche as hauehave walked vprightly, and yet notwithſtanding God hathe not miſſed too afflict them. True it is that they hauehave wel deſerued it: but hee hath not alwayes an eye vntounto that. Nowe and then hee intendeth too mortifye them for the tyme to come. Bicauſe they be not yet ſufficiently tamed, he is fayne to cut away all the leude affections that are in them. And furthermore he will hauehave them learne that it is needfull for them too pray vntounto him, and to put theyr whole truſt in him: and finally he wil hauehave their pacience ſhewed. Thus ye ſee, that a good man, which tendeth too Godward, and walketh playnely, ſhall notwithſtandyng hauehave greate plagues. Nowe is that a proofe that God taketh him to be a greater ſinner than other men. No ſurely. And yet if a man ſhould threape that vponupon him, it were inough to caſte him intoo deſpaire. But ſo was Iob delte with. Then let vsus marke well, that the ſayde temptation is hard and burthenſome, and therfore let vsus reſort to the remedie that we muſt vſe, that is to wit, that we preſente our ſelues before God, without tying of our ſelues ouermuche vntounto men, according as Iob hathe diſcourſed heere afore. My frendes (ſayth he) play the Oratours againſte mee. He meeneth that they which oughte to hauehave comforted him, and partly to hauehave aſſuaged his grief, hauehave taken pleſure to mocke at him. For this Rhetorike wherof he ſpeaketh, is nothing elſe but that they had filed their toungs to mock at him, to vexe him, and to put him beſides himſelfe. This hapned vntounto Iob, to the ende it ſhould bee an example vntounto vsus. Therfore whenſoeuer it ſhal pleaſe God too afflict vsus, if the world iudge amiſſe of vsus, and diuers take occaſion to condemne vsus, as though our mynd had neuer bene rightly diſpoſed: let vsus take all paciently, aſſuring our ſelues, that when oure Lorde ſtirreth vp men after that ſort agaynſt vsus, and Satan practiſeth too caſt vsus quite downe, the ſame is a parte of our Croſſe, and wee muſte ſeeke too remedie the miſchiefe in ſuche wyſe as Iob ſheweth vsus. And how is that? Oure eyes muſt poure out teares vntounto God. VVhy ſo? VVe ſee men come too vexe vsus after that ſort, and therfore we would encounter them to driue them backe. And howe? O, they doo mee great wrong, and it is a greate crueltie too handle me after this maner. True it is that we maye well make ſuche proteſtation: but wee muſt not ſtande too muche vponupon that point, we muſt but glaunce at it, yea and it muſte be done to an other ende, namely, as ſorie that men ſhould …ake occaſion of ſtumbling at vsus. But to the intente wee be not an example of euill, let vsus ſaye thus: Beholde, although men iudge euill of mee, yet hauehave I endeuered to ſerue God. Neuertheleſſe, this conceite muſte glyde away lightly, for we neuer bethink vsus of Gods iudgementes, neyther doe we enter intoo our owne conſciences, ſo long as we pleade after that ſort with men. VVe ſee this vice too bee ouer common. Therfore let vsus remember this leſſon that is ſhewed vsus heere: that is too wit, that our eyes muſt ſhed out teares before God. And how? By lifting vp our eyes aloft. For when we ſee men ſo malicious towards vsus, that we can draw no reaſon out of them, though it be eaſie for them to iudge of oure life, and that we hauehave not doone any thing worthie of blame: lette vsus learne to reſort vntounto God, and to be content to hauehave him for our warrant. Thus yee ſee wherevntoo Iob leadeth vsus when wee follow his example duely. And heereby alſo it is ſhewed vsus more plainly, wherefore he made the proteſtations which we hauehave heard not long ſince. And ſo his complayning in this ſentence, is bycauſe men condemned him wrongfully. But let vsus nowe proceede further. He wiſheth that it were lawfull for hym to pleade with God as a mortall man doth with his equall. But (ſayeth he) the ſhort dayes ſlide away, and I enter into the way by whiche I ſhall not come backe ageyn. VVhen Iob wiſheth that it were lawfull for him to plead with God, it is according to that whiche wee hauehave ſeene alreadie. For hereby he ſheweth that his chafing is bicauſe the miſerie that he endured was ſo greuous as he could not beare it any more. But in ſo doing hee did amiſſe. It is not for vsus to accuſe Iob in all points: but let vsus hauehave an eye to that whiche I hauehave ſayde, namely, that where as he had a good matter, yet he was caried away and ouerſhot himſelf [in the handling of it.] And why was that? For had he knowne his owne tranſgreſsion, and the faults that he had cōmitted, he had ſubmitted himſelfe quietly to Gods will, and not entred intoo any pleading or faultfinding. He had ſayd afore, how he knew that the Angels were not clere before God: and that there was ſuch a perfect rightuouſneſſe in God, as that all that euer the creatures can bring, muſt of neceſſitie bee nought worth: inſomuch that if the brightneſſe of the Sunne do dimme the Starres, much rather muſte Gods rightuouſneſſe ſwallowe vp all the rightuouſneſſe that we ſuppoſe our ſelues to hauehave. Iob therefore ſpake after that maner. But if he had well remembred the ſaid conſideration [of Gods rightuouſneſſe:] he would not hauehave ſo ouerſhot himſelfe, as to ſay, I would it were lawfull for mee to goe to lawe with God. But (as I hauehave touched already) albeit that he knew this doctrine: yet was his paſsion ſo vehement, as he forgate himſelf. And hereby we be warned, ſo to beare away the things whiche we reade in the holie Scripture, as wee may learne too bridle our paſsions when wee bee tempted to impaciencie, or anye other vice: and as the thing that wee hauehave learned by Gods worde, may bee ſufficient to drawe vsus from the trouble that riſeth vp againſt vsus. Saint Paule ſayeth, that the Goſpell is of power to ſubdue all things that lifte vp themſelues againſte God. Beholde oure wittes, beholde oure fleſhly affections, and ſee howe they lifte vp themſelues agaynſt God and bid him battell. VVhat is to be doone? They muſt be hilde in captiuitie, that is too ſaye, what ſoeuer it be that we finde in vsus, and in oure nature too bee agaynſt God and his doctrine, wee muſt ſubdue it by force. Thus yee ſee a perfect conſtancie wherein it behoueth vsus to continue. Therefore when we fall to diſputing of this and that, and ſpecially when we come too encountering: let vsus ſhrinke downe meekely lyke ſillie ſheepe, and let vsus alwayes conclude: God is my iudge, and there is nothing too bee found fault withall in hym: though I had libertie too pleade, yet ſhould my cace quayle: for I coulde not alledge one poynt for myſelfe, but hee woulde alledge a thouſande againſte mee. Yee ſee then that wee muſte glorifye God without ſtanding in contention with hym, yea euen althoughe it were lawfull for vsus to pleade for our ſelues. And heere ye ſee alſo why our Lord (of purpoſe to conuince mē the more) doth now and then ſay, Go to, let vsus go to law togither: as he doth cheefly by his Prophet Eſay. I am content (ſayth he) to go to law with you, let vsus hauehave a iudge or an vmper, and let it bee tryed who hath wrong, or who hath right. VVhereof can ye accuſe me? VVhat harme hauehave I done you? But contrariwiſe, I can accuſe you of ſuche poynts and ſuche. It is out of all doubt, that there is no iudge betweene God and vsus. VVhy then vſeth he ſuche maner of ſpeach? He letteth himſelfe downe from his Maieſtie and highneſſe, and ſheweth that if hee were a creature, and that there were an vmper or dayeſman appointed, ſo as hee ſhould bee fayne too abyde another bodyes iudgement: yet could not men cleare themſelues of that which hee had to alledge agaynſt them. VVe ſee then that Gods vſing of thys manner of ſpeech, as thoughe he were a mortall man, or were clad with our perſon: is to ſhew vsus that he plagueth vsus not lyke a Tyrant, ne dealeth with vsus by abſolute authoritie, as the popiſh diuines hauehave ſurmized, which is a diueliſh doctrine. God vſeth no ſuche abſolute power, that is to ſay, no lawleſſe power (as they terme it) whiche ſhould bee ſeparated from his rightfulneſſe. But hee vſeth all vprightneſſe, inſomuche that all mouthes muſt be ſtopped before him. Hath he condemned vsus? He will bee founde righteous in iudging, as it is ſayd in the one and fiftie Pſalme. True it is that wee will hauehave falſe and wrongfull verdites, and make many allegations againſt it: but in the ende God ſhall bee founde rightuous, yea euen to our confuzion. VVhat remayneth then? VVe muſt humble and meeken our ſelues, too acknowledge that all Gods iudgements are rightfull, notwithſtanding that vntounto vsus they ſeeme contrarie. Furthermore let vsus not go about to diminiſh his Maieſtie, neither let vsus ſay, I would that God were a mortall man as I am, and that I had to deale with my match. But let Gods Maieſtie bee continued ſtill in full ſtate: for lyeth it in vsus to imbace it? And it is not a curſed blaſphemie to attempt it? Surely Iobs intent was not to blaſpheme: for had hee bin of that mind: Satan had caried him quite and cleane away. But (as I ſayde) hee bewrayeth his owne paſsions, wherevnto he conſented not. Then had he the firſt moouing to it, and by and by he did cut it off. And ſo when it cōmeth in our mynde to lift vp ourſelues againſt God, bycauſe his hand ſeemeth to lye too heauie vponupon vsus: let vsus by and by turne backe and reſtreyne the vnruly affections, aſſuring our ſelues that God hath iuſt cauſe to puniſhe vsus a hundred tymes more roughly than hee dooth, if he liſted. Yee ſee then in what wiſe it behoueth men to humble themſelues, and to acknowledge God to bee their ſoueraine iudge: and therewithall not to fayle too take holde of his merciemercy, aſſuring themſelues that inaſmuch as he is the welſpring of all goodneſſe: hys Maieſtie will not be too terrible to vsus, but that he will looke vponupon vsus with pitie, and knowing oure infirmities, will beare with them. And in very deede we know he hath gyuen vsus a good pawne, and a good aſſurance of it in our Lord Ieſus Chriſt, whome he hath made our iudge, to the intent we might find merciemercy in him, as in the partie that ſheweth himſelfe our redeemer and aduocate.

Now let vsus caſt our ſelues downe in the preſence of our good God wyth acknowledgement of oure ſinnes, praying hym to make vsus feele them in ſuch wiſe, that being aſhamed of them, we may flee no whither elſe for ſuccor but to his merciemercy, and that we may know how needeful the ſame is for vsus, and therevpon imbrace it. And therwithall alſo let vsus learne to bee diſpleaſed with our ſelues for our ſinnes, ſo as we flatter not our ſelues in them, as we hauehave bin wont to do: but that wee may bee more and more clenzed from all oure owne filthineſſe, and be clothed ouer wyth hys rightuouſneſſe, whiche is as yet but a little begonne in vsus. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people and Nations of the earth, &c.

Sermons on Job, Sermons · Chapter 16

p. 316The .lxij. Sermon which is the first vponupon the .xvj. Chapter,

The .lxiij. Sermon, which is the ſecond vponupon the .xvj. Chapter.

The .lxiiij. Sermon, which is the third vponupon the .xvj. Chapter.

The .lxij. Sermon which is the first vponupon the .xvj. Chapter,