Sermons on Job, Sermons · Chapter 17
The .lxv. Sermon, which is the firſt vponupon the .xvij. Chapter.
This Sermon is yet ſtill vponupon the last verſe of the xvj. Chapter, and then vponupon the text that followeth.
MY breath is vnſauerie, my dayes are at an ende, and the graues are vponupon me.
2 There are dallyers vvith me, and myne eye abideth in their bitterneſſe.
3 I pray thee lay dovvne a guage, giuegive a pledge for thee: vvho is he that vvill touch in my hande?
4 Bycauſe thou haſt couered theyr hart, that they can hauehave no vnderſtanding, thou vvilt not exalt them.
5 Verely as for thoſe that ſpeake flatteries to their freends, the eyes of their children ſhall fayle.
AFter that Iob had made proteſtation of his innocencie (as we hauehave ſeene:) hee addeth that the ſame booteth him not, and that hee ſeeth hymſelfe in manner forlorne. I go (ſayth hee) intoo the path whereby I ſhall neuer returne agayne. And anon he addeth a complaynt of the ſhortneſſe of our life, meening thereby that God ought to handle men leſſe rigorouſly, ſeeing they do but paſſe away ouer the earth. Afterwarde he confirmeth this matter new agayne, ſaying, that his breath is vnſauerie or his breath is quite ſpent, and hee hath no more lustineſſe in him, ſo that there remayneth nothyng for him but the graue: on which ſide ſo euer he turne him he ſeeth preſent death, and hee is hemmed in round about, ſo as he cānot ſcape the graue that is prepared for him. Ye ſee in effect what Iob meeneth. Surely as in reſpect of his motherwit, he could not perceiue but that God was minded to diſpatch him quite & cleane. But he might hauehave loked higher, acording as we know that euen in the extremitie of death, the faithful muſt ſtill hope for life, & ſo cō fort thēſelues in their tribulations, as they may not doubt but God will giuegive them a good end. Moreouer God not onelyonly giueth vsus wherewith to comfort ourſelues in oure tribulations, but alſo whereof to glorie and triumph, aſſuring ourſelues that the ſame ſhal turne to our ſaluatiō. Iob thē ſpeaketh not here throughly like a faithful mā: no, but (as I hauehave ſayd already) he vttereth his paſsions, as eueryevery one of vsus findeth by experiēce in himſelf that although he reſt vponupon gods promiſes, and comfort himſelf with them yet notwithſtanding he ceaſſeth not to be diſquieted and troubled in himſelfe. VVe ſhall not ouercome temptations at the firſt puſhe: but we muſt be fayn to fight with great force and difficultie. VVhen wee hauehave ſuch a battell, we may well ſaye with Iob, that we ſee nothing but the Graue, that our breath is foreſpente, that our liuelyneſſe is cut away, and that ther is no more recouerie. VVe may then ſay ſo: for ought that we ſee: howbeit as ſoone as we hauehave eſpied out oure miſeries and felte them, wee muſt lift vp oure ſelues higher vntounto Godwarde, and not doubte but hee will deliuer vsus, yea and make that thing turne too our profite, whiche wee thinke to bee too oure harme. Yee ſee then in effecte, after what ſort wee muſte practize this ſentence: that is too wit, firſt of all when any of vsus is in ſuche diſtreſſe as he woteth not what to ſay, ne ſeeth any ende of his cace: well, we muſt not therfore bee aſtonyed, thoughe accordyng to the fleſhe we dread preſent death, and God ſeeme too hauehave forſaken vsus, and will helpe vsus no more. And why? VVee ſee that Iob came too the lyke diſtreſſe, and yet notwithſtandyng hee ceaſſed not too beleeue that God would hauehave pitie of him in the ende, after hee had foughte a good whyle, neyther doubted hee of the victorie. Yee ſee then that our owne feebleneſſe ought not too bee any diſcomfort vntoo vsus. But as ſoone as we feele ſuche impedimentes, let vsus caſt our eye vponupon God, and ſay: well, we muſt bee fayne to paſſe heere thorough the pathe whereby neuer man returneth agayne, according to the courſe of kind. Yea but hath not God promiſed his ſeruauntes to holde them by the hande in the middes of death? Yes: then let vsus marche on boldly. Againe, hauehave wee not Ieſus Chriſte for our guyde? Then let vsus goe to death. Doe wee not know howe it is the entrie wherby to come to the glorie of heauen? Seeing that the reſurrection was ioyned too the deathe of Gods ſonne, was not that alſo too aſſure vsus that God will not ſuffer vsus too continue in rottenneſſe? Knowe we not that that whiche is written in the ſixteenth Pſalme was fulfilled in him: namely that God preſerued hym from rotting, too the ende that wee ſhoulde bee made free from it, and drawne quite out of it at length? Seeyng then that wee hauehave ſuche promiſes at Goddes hande, and ſuche aſſuraunce in the perſone of oure Lorde Ieſus Chryſte, wee ought to fyghte [manfully] agaynſt the dreadfulneſſe of death. Loe in effect what wee hauehave to remember in this ſtreyn. Herewithall wee bee alſo put in mynde of the brittleneſſe of our lyfe. My breath is forespent ſayeth Iob. And in good ſooth what is the luſtineſſe of all men? It is but a blaſte. Agayne, were our lyfe as long as wee woulde wiſhe: yet were it but a little ſtart. Then are the yeares but few in number, as in reſpecte of mannes lyfe. All the lyſtyneſſe that wee hauehave in it is but as a thyng that is ſo withered as it fadeth awaye. Seeing it is ſo, let vsus learne not too ouerſleepe our ſelues heere, knowing that God in ſhewing vsus howe frayle we be in this worlde, giueth vsus occaſion too thinke vppon him, and to ſeeke for the heauenly life, and not too torment oure ſelues out of meaſure, ſith wee ſee that oure lyfe goeth too decay, and by little and little fadeth vtterly. Therefore let vsus not bee greeued at it. And why? Aſſoone as God ſettleth vsus in this worlde, hee telleth vsus it too the entent wee ſhoulde paſſe ſwiftely awaye, and as it were too make but a turne heere, as though it ſeemed that our life were verie ſtrong, and in no wiſe to be miſliked. This is the thing whiche wee hauehave yet too remember in this ſentence. Alſo it is to bee noted vponupon this worde Graues, that we bee beſieged, not with any one kind of death, but with many. VVe hauehave but one life, yea and the ſame is verie flightfull, conſiſting in one blaſt which is nothing. But if wee looke nerely about vsus, whole hundreds of deaths beſet vsus round about. And ſo ye ſee why Iob vſeth the plurall number Graues. It had bene ynough for him too hauehave ſayde, The graue is prepared for mee, I cannot eſcape: but hee ſayeth, The graues are prepared for mee. And needeth one man anye more than one pitte? No: but Iob meeneth, that as ſone as he were neuer ſo little paſſed oute of one death, another ſhoulde wayte for hym, yea and another after that, and too bee ſhorte, hee ſhoulde bee fayne too periſhe, thoughe hee had paſſed neuer ſo many daungers. True it is, that wee come not all intoo ſuche extremities as Iob was at. But yet is there none of vsus that findeth not himſelfe in the ſame cace: that is too ſaye, that he hath but one lyfe among a number of deathes that are readie for vsus. VVhat is too bee doone then? VVe muſt learne too praye vntoo oure God, and to betake oure lyfe intoo his handes, too the ende wee may bee ſure of it. Seeing then that it pleaſeth God too be the keeper of oure lyfe, lette vsus walke on our courſe withoute ouermuche carefulneſſe. Agayne, though there were a thouſande deathes readie too ſwallowe vsus vp: God is ſtrong ynough too plucke vsus out of them, as it is ſayde in the Pſalme, that it is hee that hath the iſſues or outegoings of death in his hande: that is too ſaye, hee hathe the meanes whereby too deliuer vsus, yea euen althoughe the ſame bee incomprehenſible too vsus. Neuertheleſſe, lette vsus heereby take warning to bee alwayes readie too departe out of the worlde, and not be too much wedded to our beeing heere by low. For what ſhoulde wee gayne by it? So then lette vsus alwayes hauehave the one foote lyfted vp as if wee ſhoulde enter intoo our graue, and lette vsus goe luſtily too it, making this concluſion with our ſelues, that wee goe not thither to tarie there for euer, but that oure Lorde hath ſhewed vsus in the perſone of our Lord Ieſus Chriſte, that hee will not hauehave vsus too periſhe in death, nor too abyde in rottenneſſe for euer. But let vsus proceede further. It is ſayde, Of a truthe there be Dallyers with mee, and myne eye continueth in their bitterneſſe. Heere Iob findeth faulte with thoſe that came too comforte him, and did nothing elſe but put him too more trouble. Hee termeth them Dallyers, that ſcoffe at folke in aduerſitie, bicauſe they came not too iudge of his affliction with compaſsion and humanitie as they ought to hauehave doone, and ſo hee addeth that they could bring nothing but vexation too greeue him the more, and that he was fayne to beholde ſtill the miſerie and bitterneſſe that they had procured him. And hereby we bee aduertiſed that if wee will comforte the ſorrowfull and afflicted aright: we muſte not come with an vnkyndely heart as it were of ſteele or of yron, but wee muſt bee pitiful. Then muſt not a man thinke himſelfe meete to comforte ſuche as are in trouble and incomberance, except he cloth him ſelfe with their paſsions: that is to ſay, except hee do as it were put himſelfe into their cace. It is true. For ſuch as to their owne ſeeming are ſtouteſt to comfort poore folke in diſtreſſe, ſhall doo them ſmall good, if they come but with tongue and with breuerie of gay words. They may well diſcourſe of matters: but it ſhal be to no purpoſe. For it is impoſsible for vsus to vſe the doctrine that ſhall be fitte to aſſwage the greefes of our neighbours, vnleſſe we feele them, and be touched with them ourſelues. Therefore let vsus marke well by the word Dallyers, that all ſuche as are churliſhe or vnkynde, can by no meane comforte thoſe that are incombered with tribulation. Marke that for one poynt. Agayne, ſeeing we know that it behoueth vsus to bee pitifull toward ſuch as ſuffer any miſerie: let vsus bethynke vsus how it is ſayd in the Pſalme. Bliſſed is the man that hath conſideration of the poore, God will delyuer hym in the day of his aduerſitie. For it is to do vsus to wit that it behoueth vsus to hauehave a ſingular diſcretion to iudge aright of the aduerſities of our neighbours, and that wee muſte follow the ſame diſcrete dealing which God ſheweth vsus and giueth vntounto vsus. For without that, wee ſhall go cleane contrary to worke, and if a man be plagued, we ſhall hold talke with him ouerthwartly without any diſcretion. Thē muſt God giuegive vsus vnderſtanding too deeme aright of other folkes afflictions. And heerevpon when we come to comfort ſuch as indure any aduerſitie, ſpecially if it be to ſhew them their faultes: let vsus not go too it ſharpely as it were to ſet oure foote vppon their throte when they bee downe, but rather let vsus hauehave a mind and deſire to releeue them and help them vp. But aboue all things we muſt beſeech God to giuegive vsus the ſpirit of vnderſtanding as I ſayd. Moreouer this thing muſt alſo be practized: that is to wit, when any of vsus is in trouble, he muſt hauehave a care to apply the holy ſcripture to ſuch vſe as he may be comforted by it. VVhy ſo? For we bee offended if a man commeth too ſting vsus, and to heape vp yet more trouble vponupon vsus when we be in aduerſitie already: and wee will ſoone ſay it is a greate crueltie, and that there is no honeſtie and good dealing in men, when they handle vsus after that ſort: and yet for all that, eueryevery one of vsus will do the lyke to hymſelfe. As how? If I be in any he auineſſe and take the holy ſcripture to comfort mee with, I bethinke me not to take the texts that ſhould do it: but rather if I meete with any threatening, in ſteade that the ſcripture ſhould make mee feele ſome taſte of Gods goodneſſe to my comforte in hym, and aſſuage all my ſorrowes: I ſet my ſelfe on fire and increace my greefe more and more. See then how we ouerſhoote ouerſelues bycauſe we hauehave not the skill to cō fort our ſelues as we ought to do, and as God would wee ſhould do. And therefore not only let vsus hauehave pitie and compaſsiō of our neyghbours when they be in aduerſitie: but alſo let eueryevery of vsus looke to hymſelfe, to comfort and aſſuage hys owne ſorrowes aright, when he lighteth into ſuch extremitie. Now it followeth that Iob deſireth God to lay downe a gage, and to giuegive a pledge, or too put in a ſuretie. VVho is he (ſayeth Iob) that will touch [me] in my hand? He returneth too the matter that was declared yeſterday, which is, that hee woulde fayne go to law with God, yea and do it as with his fellowe or hys equall. For why demaundeth hee a gage? why demaundeth hee a ſuretie or warrantize? It is bycauſe he would hauehave God too abace himſelfe from his maieſtie: as if he ſhould ſay, Surely ſo long as thou continueſt in thy greatneſſe, I dare not come to diſpute againſt thee, for thou art ouermightie to confound mee. But giuegive mee leaue to talke with thee, lay me downe a gage, bynd thy ſelfe to abyde tryall, and ſubmit thy ſelfe too the authoritie of a iudge, in cace as if a man that is no dweller in a place, ſhoulde hyre a houſe and put in ſuretyes for it. VVhat Iob meeneth by ſaying, VVho is hee that will touch mee in the hand. It is as muche to ſay, as who is he that will vndertake too bee ſuretie for mee? For men vſed that ceremonie: and like as now adayes men ſigne a paper in the hand of a iudge or of a notarie: ſo in thoſe dayes the parties touched one another in the hand, too gyue theyr fayth and to bind them ſelues. Yee ſee then what Iobs meening was. But yee would knowe whither this demaund of his were to bee excuſed, in that he deſired God that hee myght pleade againſt him? It is very certayne that it was not to bee excuſed. For (as I touched glauncingly yeſterday) we ought too deſire, nothing more, than to come before God, and to hauehave hym to be our iudge, yea and that he ſhould handle vsus as hee liſteth himſelfe. True it is that if he ſhould vtter his rigour againſt vsus, there were no ſhift but we ſhould be confounded. VVo bee to thoſe wretched creatures that come to be iudged rigorouſly and without merciemercy. But foraſmuch as God loueth vsus, too receyue vsus through the forgiueneſſe of our ſinnes whiche hee offereth vsus, and ſheweth hymſelfe to bee at one with vsus in our Lorde Ieſus Chriſte, and pronounceth all them bliſſed whoſe ſinnes are forgiuen: when we heare of theſe things, can wee wiſh a better cace than to come before the face of him that taketh away oure ſinnes, and caſteth them behynde hys backe, and into the bottome of the Sea as it is ſayde▪ And ſpecially let vsus looke vppon oure Lorde Ieſus Chriſt, too whome all power of iudgemente is gyuen, whiche ſerueth to maynteyne our cace, and he is our aduocate. Thynke wee not that hee will make the bitter death auaylable which he indured for vsus? So then, if men were as well aduyzed as they ought to be: there were nothing too bee more wiſhed, than to be iudged at Gods hand, at leaſtwiſe ſo they had recourſe to his merciemercy, and yeelded themſelues intoo the handes of our Lord Ieſus Chriſt, who will not iudge vsus to our condemnation, but rather acquit vsus. And why? For in that behalfe wee may ſay with Sainct Paule, It is God that acquitteth vsus, who ſhall condemne vsus? VVho ſhall accuſe vsus, ſeeyng that Ieſus Chriſt is our aduocate that defendeth oure cace, and the partie that anſwereth for vsus before God hys father? Shall wee now feare too bee accuſed or condemned? But what? Iob hath vttered hymſelfe heere, in ſuch wiſe as hee founde himſelfe turmoyled with hys owne paſsions and torments: and heereby wee bee taught to repreſſe oure owne naughtineſſe. VVhy ſo? For wee ſee what the inordinateneſſe of our nature is. If wee giuegive oure affections head, whereto muſt we come? Iob deſyreth to go to law wyth God. Alas, and can he preuayle in his ſute? No, hee deſireth too bee vtterly ouerwhelmed. As much would we doo, were it not that God reſtreyneth vsus by gyuing vsus the grace too ſubdue our paſsions. Then let vsus marke well, firſt that when men ſuffer themſelues too bee caried away by their fleſhly affections, they ouerſhoote themſelues ſo far, & become ſo hardharted, as they make no bones to ruſh againſt God: and that is a horrible thing. For there is not that mā of vsus which abhorreth not to aduāce himſelf after that ſort againſt god: but yet for al that, we do ſo, and it is an ordinarie vyce among vsus. VVhat is to be done heerevpon? VVe muſt learne to brydle oure affections, ſeeyng they be ſo furiouſe and do arme vsus after that manner againſt God. For this example is ſet afore vsus, to the end that eueryevery of vsus ſhould indeuer to repreſſe them as much as in vsus lyeth. Marke that for one poynt.
Agayne, lette vsus not deſire too diminiſh the maieſtie of God for the eaſing of our ſelues. For if his hand be ouerſtrong and ouerheauie vponupon vsus when he afflicteth vsus: let vsus aſſure our ſelues that hee vpholdeth vsus by a farre ſtronger and mightier puiſſance. VVhen our Lord viſiteth vsus and ſendeth vsus any affliction, well, wee may then ſay, heere is a burthen too heauie for me to beare, I can no more indure it. But when we be ſo feeble, let vsus conſider a little by what meanes wee hold out but one minute of an houre. How are we able to reſiſt? Is it of our own manfulneſſe? Is it for that wee of oure ſelues can warde Gods blowes when hee ſtriketh vsus, or for that wee are able too outſtand his force? No no. But it is bycauſe that when hee ſtriketh vsus with the one hand, hee holdeth vsus vp with the other. For elſe it is certayne we ſhould be vndone at eueryevery blowe. God ſhould neede no more but to giuegive vsus one fillup as they ſay, or but to make countenance to ſtrike vsus, and we were diſpatched out of hande. Seeyng it is ſo with vsus that we cannot holde out when God afflicteth vsus, but by his power: were it not a greate follye in vsus, to deſyre therevpon, that his mightineſſe ſhould bee abated? VVherefore (as I hauehave ſayde erewhyle,) Let vsus learne not to deſire that his glory ſhould bee diminiſhed for the eaſing of vsus. For that were the cleane wrong way, and wee ſhould bee vtterly diſappoynted of our deſire, if we thought too bee eaſed by the weakening and effeebling of Gods hande. For that were the next way too ſend vsus packing, bycauſe there is none other meane too preſerue vsus, but onelyonly Gods vttering of his ſtrength in vsus, as I hauehave ſayde afore. That is another poynt whyche wee hauehave too conſider in this texte. And therewithall let vsus marke alſo that it is an horrible blaſphemie to require God to lay vsus downe a gage, and too put vsus in a pledge or ſuretie. And why? For it is a likelyhod that wee truſt not too his faithfulneſſe. True it is that Iob vſeth theſe words to declare that there is an ouerhygh power in God, and that no mortall man durſt incounter it, except God would releaſe his owne right: and yet neuertheleſſe, that God gyueth vsus other aſſurances to come vntoo hym. VVhichWhich are they? It is that he will hauehave men content themſelues with his ſingle word, as good reaſon is they ſhould. VVill wee then bee aſſured? Let vsus giuegive eare to Gods promiſes, let vsus imbrace them, and let vsus beleeue that hee ment not to feede vsus with leaſing, not to ſoade vsus with vayne and fruteleſſe hope, but that hee is faythfull too performe all that he hath promiſed. Thus yee ſee to what poynt it behoueth vsus too come. And beſides this, we hauehave a good gage in our Lord Ieſus Chriſt. For we ſee that all that euer God promiſed was warranted at ſuch time as he gaue his onelyonly ſonne to death, and rayzed him vp agayne. Do wee not then ſee a gage that ought to aſſure vsus ſufficiently? Beſides this, God ſealeth his promiſes in our harts by his holy Ghoſt. Marke then what a goodly record this is: namely to hauehave our Lorde himſelf ſpeake, to the end we might not doubt of his truthe, but might boaſt to our ſelues, that whatſoeuer is conteyned in his word, is altogither ſure and deceytleſſe vntounto vsus. Marke (I ſay) marke the aſſurances whiche God gyueth vsus, and the goodes that hee putteth into our handes to warrant vsus. Other pledge and aſſurance hee will not hauehave vsus to demaund: and therefore let vsus learne too content our ſelues with that. This in effect is all that we hauehave to conſider vponupon this verſe. But yet for all that, it behoueth vsus to turne backe to that which I hauehave touched: that is to wit, that ſeeing our Lord voutſafeth to handle vsus ſo ſweetly, and telleth vsus that we muſt not be afraid to come before his face: ſo much the more vnthākfulneſſe is in vsus, if we deſire to go to law with him. For muſt not a man be totoo froward, when he refuzeth to bee iudged by God? Yes: and ſith that God promiſeth that euen when he vſeth greateſt rigour, yet will hee not forget his goodneſſe, too releeue and mainteyne vsus continually as he ſhal ſee needfull, and to giuegive a good and deſirable end to all oure afflictions? muſt not we needes be toto vnkynd if we refuze ſuche a benefite and priuiledge? So then there is no way for vsus but to humble and preſent our ſelues at the iudgement ſeate of God, that wee may be vphild by his grace. Now Iob addeth: Bycauſe thou hast couered their hart that they can hauehave no vnderstandyng, thou wilt not exalte them. Heere Iob ſtrengtheneth himſelfe againſt thoſe that vexed him vnderunder the colour of comforting him. But we hauehave to remember what hath bene ſayd: namely that Iob bewrayeth all his affections, and ſo it is no woonder though he continue not all in one tale, but ſhift eft into one matter and eft into another, and ſo ſhewe himſelfe variable. And wherfore is that? Bycauſe he ſpeaketh as in his combate. VVe knowe that when a man is fighting of a combate, he keepeth not alwayes one countenance, but is fayne to trauerſe his ground, to fet a compaſſe about, to ſhift handes, to retire, and to auaunce forewarde, after as his enimie preaceth vppon him or as he himſelfe eſpyeth his owne aduauntage. Euen ſo is it with vsus when wee fall to reſiſting of our temptations. Sometimes we ſtoupe to ſaue our ſelues, and ſometymes wee giuegive backe too auoyd a blowe. After as God giueth vsus reſpit, ſo take wee hart agayne, and are releeued when it was lykely we ſhuld hauehave bene ouerthrowen. The thing therefore that we ſee here in Iob, is that now he taketh courage and ſayth: Lord it is true that it is a corzie to mee to ſee my freendes become dalyers, and to doo nothing elſe but vexe mee: but yet muſt I not diſcomfort my ſelfe for all that. And why? For I ſee well they hauehave none vnderſtanding, and therefore I muſt not take hold of them, ſeeing there is no reaſon in them. If a beaſt came running vppon mee, or if a dogge hild mee at a bay: I myght well vſe fayre woordes to appeaze them, but it could not preuayle, for they vnderſtand them not. So then, ô Lord, I muſt not take it too hart when I heare the wandering talke of theſe men here. VVhy ſo? Bycauſe thou haſt couered their hart that they can hauehave no vnderſtanding. And thys is it that I hauehave touched already: namely that if we will comfort wretched folke in their afflictions: wee muſt deſire God too giuegive vsus his ſpirit and wiſdome to do it withall. For our talk ſhall be vaine and vnprofitable, ſauing ſo farre foorth as he reacheth vsus his hand: like as on the contrarie part, wee ſhall ſpeake to edifying if he guyde vsus. It is ſayd that he couereth their hart, that they might hauehave none vnderſtanding: as if a man ſhould ſay, hee blyndfoldeth their eyes. For in the ſcripture, this word Hart is ſometimes taken for the mynd. In deede it is not taken ſo continually, for it is ſometimes taken for a trueneſſe, and for a pure conſcience. But whereas it is ſayde by Moyſes, God hath not giuen you a hart to vnderſtand, no not euē vntounto this day: wee ſee that the word Hart is taken there for the mynde. Euen ſo is it alſo in this ſentence. Iob therefore meeneth that God hath as it were blyndfolded the eyes of theſe men heere which thought themſelues very wiſe, and that thereby they became as good as beaſts. Now let vsus marke what manner of men theſe freendes of Iob were. It is euident by their talke that they were excellent men, and no fooles. For we ſee they were men of experience, and men of great wit, yea and it is ſayd that God had ſent them. And how then ſhall they do that ſcarſly hauehave one iote of wiſedome? what ſhall become of them when it pleaſeth God to blynd them? Agayne, if God do ſo blind the wiſe: let thoſe that thinke themſelues skilfull, and truſt to their owne ſharp wit, and preſume much vponupon their owne policie, learne to humble themſelues, knowing that God can ſo blynde their eyes, as they ſhall not ſee a whit at high nooneday. Thus ſee yea profitable leſſon for ſuch as take pride in their owne wiſedome, and thinke that nothing ought to paſſe but by their aduice. VVhat ſhall become of them when God ſhall hauehave blynded them? Thus, the blynde wretches hauehave their eyes ſeeled vp that they can diſcerne nothing, and what ſhall the end of them be? God will not exalt them: that is to ſay, hee will put them too ſhame in the ende. Now if this bee verified of worldly things: what is to be ſayd of the ſecretes of the heauenlye kingdome, which do farre ſurmount al the wit of mā? Behold, God blindeth the eyes of the wiſe euen in worldly affayres and in the things that concerne this preſent life, inſomuch that euen thoſe that are moſt craftie, & of greateſt wit, become like little babes, and do fond deedes and are readye to fall downe at eueryevery blowe. Men ſee this, And what is the cauſe? It is for that God hath couered their eyeſight. And how ſhall wee then doo when wee muſt be fayne to mount vp hygher to the wonderfull ſecretes which cannot be knowne, vnleſſe God hauehave inlightened vsus by his holy ſpirit. Heereby wee bee warned not to take offence, when wee ſee the wyſe men of the worlde hauehave no taſt of the Goſpell, nor of any poynt of the doctrine of Saluation. And why? It is not a diſhe whereof eueryevery man may be hys owne caruer: God muſt bee fayne too worke there by his holy ſpirite. And that is a thing well worthy too bee noted. For wee ſee many wretched weaklings at this day which reſt themſelues vponupon thys, that the wiſe men of the world cannot frame themſelues to the Goſpell. How is it (ſay they) that ſuch a man, being a man of ſo great reputation, ſauoreth not of the Goſpell? Yea and there needeth no alledging of ſome one man, but of whole Nations. For men will ſay, what? In ſuche a Nation where there are ſo many wyſe heads, we ſee the Goſpell is not receyned. As who ſhould ſay, that the receyuing of the Goſpell came of our owne towardneſſe, & that we by our own motherwit were able to comprehend what ſoeuer God ſheweth vsus in the holy Scripture. No. But cleane contrariwiſe it is ſayd, that we be blinded in that behalfe, and that all the wiſdome of God is fooliſhneſſe to mans reaſon. Seeing then that the cace ſtandeth ſo, let vsus not thinke it ſtraunge, though ſuche as preſume to know themſelues, be blynded after that ſort. And why? For God forſaketh them by reaſon of their pride. And further hee is no ſchoolemaiſter, but for the humble and little ones. But theſe men will be great ones: and are they then able too take any profite at all in Gods ſchoole? No. So then ſeeing wee perceyue that God blyndeth men after that ſort, let vsus for our part learne not too truſt in ourſelues, but to deſire him to guyde vsus by his holy Ghoſt, and ſo to gouerne vsus, as we may ſee cleerely in the middes of the darkneſſe of this world. Yea: for hys word is the creſſet that muſt ſerue too that purpoſe, as S. Peter diſcourſeth. Although then that there be nothyng but darkneſſe in the world: yet ſhall we be well guyded, if wee followe the doctrine of the holye ſcripture. But yet aboue all things God muſt bee fayne too inlighten vsus with hys holy ſpirite, hee muſt take away the kerchiefs where with Satan hath blindfolded vsus, and hee muſt open oure eyes. Seeyng then that it lyeth in him only too do that, let vsus craue that grace wyth all lowlineſſe, vtterly diſtruſting in our ſelues. And moreouer let vsus marke the ſaying that is added: Lorde, ſeeyng thou hast couered theyr eyes: thou wilt not exalte them. For when Iob ſayeth that the blind folke of whome he ſpeaketh, ſhall not be exalted, hee meeneth (as I hauehave told you before) that they ſhall bee confounded, and God ſhall laugh them to skorne, and make them a ieſtingſtocke. Therefore let vsus bee afrayd, leaſt when wee bee deſtitute of Gods ſpirit and of the lyght which wee ſhould receyue thereby, we be confounded in the end, and our Lord cauſe vsus too be driuen foorth headlong like wretched beaſtes, and ſo wee fall intoo ſo manye irkſome thinges, as eueryevery man bee aſhamed of vsus, and yet in the meane whyle we ourſelues perceyue not our owne ſhame. For behold how the world goeth with all thoſe whome God hath giuen vp too a lewde mynd? how that (as Sainct Paule ſayeth in the firſt Chapter too the Romanes,) when God hathe bereft men of witte and reaſon, they ſhall no more diſcerne aught at all. And in good fayth, wee ſee howe the wretched idolaters caſt themſelues downe before a pecce of wood to worſhip it: and is not that a beaſtly thyng? Yes verely. Howbeeit when God hath blinded men after that ſort, they muſt needs become ſtarke beaſts, and fall from euill too euill, and finally giuegive themſelues ouer to ſo ſhamefull deedes, as they forgo all countenance [of honeſtie,] and fall too working againſt nature, and too dooing of things which men would abhorre. If we would but looke vppon drunkards, which are as ſwine, if wee would looke vppon whorehunters whiche are ſo chafed with the fire of their owne luſt, as they hauehave no more modeſtie nor honeſtie in them: ought we not to tremble at the ſight thereof, knowtng that all of them are the frutes of Gods vengeance, when he blindeth men and ſieleth vp their eyes in ſuche ſorte, as they bee not able to ſee or diſcerne aught any more? And yet is not this the laſt parte of their cōfuzion. VVe muſt come to that which the prophet Eſay ſayeth. VVhen God hath ſpoken of his puniſhing and of his blynding of men: and vntill when (ſayeth the prophet?) vntill their Cities be beaten downe, theyr people deſtroyed, and nothing left vnconfounded. See what the frute is of this blinding of men. And therfore we muſt walke aduiſedly in feare, and pray God that he wyll neuer ſuffer vsus to hauehave our eyes ſo blyndfolded. Thus much concerning this ſentence. Now Iob addeth, That hee which telleth his freend flattering tales, ſhall hauehave the eyes of his children to fayle. Heere Iob ſpeaketh according to the circumſtance of the place. For wee hauehave ſeene heeretofore of what opinion his freendes were: namely that it might be perceyued and iudged in this worlde, whiche be Gods chozen, and which be the reprobates. But that were as much to ſay, as there were no laſt iudgement wherevntoo any thing ſhould be reſerued. For if wee wyll eſteeme of men according to Gods preſent handling of them heere: what a thing were it? Ye ſee then it were a very vntoward doctrine to iudge ſo. But Iob vſeth this worde Flalterie of ſet purpoſe: as if he ſhould ſay, he that preacheth proſperitie to his freend, that is to ſay, he that ſhall ſay to a man, Gotoo, thou art happie, thou art beloued of God, for thou proſpereſt, thou liueſt at thine eaſe, thou art rich, and in the fauour of the world: he (I ſay) that talketh after thys ſort, is curſed, ſo as the eyes of his children ſhall fall out: that is to ſay, hee ſhall be accurſed, not onelyonly in his owne perſone, but alſo in his ofſpring. And heereby we be warned firſt not to reſt our ſelues vponupon the proſperitie of this tranſitorie life: for that will bring nothing but flatterie. Marke that for one poynt. And this leſſon will greatly auauntage vsus, if we can practyſe it throughly. It is ſayd too be a flatterie when men reſt wholly vponupon the proſperitie of this tranſitorie and worldly life. And why? For they beare themſelues in hande that they bee beloued of God. And this was the cauſe of the ruine and deſtruction of the Sodomites. Liued they not in pleaſure and eaſe, whyle their arreignement was a making in heauen? Verely that was the ſentence that was giuen and pronounced againſte them in the perſone of Abraham. Sixſcore yeeres before the Flud, the world did ſo exceede in delights and pleaſures, as it ſeemed that God ſhoulde no more hauehave any charge of men, and they were ſore abaſhed at their ſuddayne ſurprizing when they doubted it not. So then it were a playne falſhood too eſteeme Gods fauour by the preſent proſperitie. And therefore let vsus not take occaſion to flatter our ſelues for it, nor to ſay, O, God loueth and fauoreth vsus, for he proſpereth vsus. I ſay, let vsus beware wee beguyle not ourſelues after that ſort: for that will bee but our confuzion. Thus yee ſee what this word Flatterie importeth. And therewithall wee hauehave to note, that it is too wretched a dealing, both for our ſelues and for our neybours, when we vſe the ſayd flattering. And why? For eueryevery man dazeleth his owne eyes, and ſeeketh too lift vp himſelfe againſt God, when he is in proſperitie. And again we deceyue our freendes alſo. For wee make them that are at their eaſe, to beleeue that they bee as good as in Gods lap, & yet for al that, they be as it were in the gulfe of hell, or very neere it. Therefore it is not without cauſe that Iob doth here pronounce ſuch greeuous puniſhment againſt thoſe that preach proſperitie after that ſort to their neighbours. VVhat is to be done in effect? VVhen we be in proſperitie, let vsus cheere vp one another to ſerue God, & to buſie ourſelues in yeelding him thāks for the goodneſſe that he ſheweth vsus And when we be in aduerſitie, let vsus take the promiſes that are giuē vsus to cōfort vsus withall, and make them to ſerue our purpoſe. And therewithal let vsus be alwayes ready too receyue aduerſitie, notwithſtanding that God do ſhew himſelf gētle and louing towards vsus. I ſay let vsus not ceaſſe to prepare ourſelues to chaſtizement, but let vsus bee willing to receyue the ſtripes of hys hand, if it pleaſe him to handle vsus rigorouſly. Furthermore let not our mind be troubled to ſay, that God doth hādle men heere according to their deſerts. But whenſoeuer he afflicteth vsus, let vsus vnderſtand that he chaſtizeth vsus for our ſinnes. And if hee ſpare vsus: let vsus vnderſtand that hys meening is to draw vsus to him by gētleneſſe. And ſo whatſoeuer betide vsus. Let nothing hinder vsus to lift vp our heds cōtinually, to ſeke our life & cōtentatiō in heauē & in the happie reſt that tarieth for vsus, And let it not greeue vsus to be aflicted here, ſeing our god calleth vsus to the triūph that is purchaced for vsus by the death of our Lord Ieſus Chriſt.
But let vsus caſt ourſelues flat before the face of our good God with acknowledgement of our faultes, praying hym to make vsus feele what his wrath is, in ſuche wiſe by oure aduerſities, as wee may not ceaſſe too taſt alwayes his fatherly merciemercy, and to hauehave recourſe to the ſame, ſo grounding and ſetling ourſelues therevpon, as wee may neuer ſwarue from it, not doubting but he will deliuer vsus from all our afflictions in conuenient time, and eaſe vsus of al our miſeries: and that although we bee pinched to the vttermoſt as nowe, yet wee ſhall bee fully diſpatched of them when he hath bereft vsus of this fleſh, too make vsus parttakers of all the benefites whych hee hathe prepared for vsus aloft in hys heauenly glorye, where wee ſhall triumphe with oure Lorde Ieſus Chriſt, according as hee hath gone afore vsus in the glorye of his reſurrection. That it maye pleaſe him to graunt this grace not only to vsus but alſo too all people and Nations of the earth, &c.
The .lxvj. Sermon, which is the ſecond vponupon the .xvij. Chapter.
6 He hath made me a common byvvord, and ſet me to be an open gazingſtocke.
7 Myne eyes is dimmed vvith ſorovve, and all my limbes are as a ſhadovve.
8 The rightuouſe vvill bee aſtoniſhed at this, and the innocent ſhall lift vp himſelfe againſt the hypocrite.
9 The rightuouſe vvill hold his vvay, and he that hath cleane hands ſhall be ſtrengthened.
10 All of you returne, turne ye agayne, for there is not one vviſe man among you.
11 My dayes are glyded avvay, mine enterprizes are paſt, and the thoughts of my hart,
12 HaueHave turned day into night, they hauehave offered mee darkneſſe for light that approched.
13 If I tarrie, the graue is my houſe, I ſhall make my bed in the dark.
14 I vvill ſay too the duſt thou art my father, and to corruption thou art my mother and my ſiſter.
15 VVhere is then myne expectation? and vvhat is it that my hope muſt looke for?
16 They ſhall go dovvne into the bottom of the graue: there vvee ſhall bee layed in the earth, or our bed ſhall be in the duſt.
IOb following the matter that he entered into afore, intēdeth to ſhew briefly that as in reſpect of his preſent ſtate he is vtterly forlorne, and there is no remedie for his miſeries. Seing the cace is ſuch, he muſt be faine to conclude, that if the talk of thoſe that ſpake afore him be true, (that is to wit, that mē are delt within this world according to their deſerts, and that we muſt eſteme Gods grace or his louelove or hatred according to the ſtate of this preſent lyfe) it ſhall not boote him at all to flee vntounto God. Ye ſee then in effect what we hauehave to marke. And firſt of al it is ſayd, that God hath made him as it were a mockingſtocke, & that he was ſet to be a Gazingstock and for men to make tales of. For the ſecond woord which he vſeth (which I hauehave tranſlated Gazingſtocke) ſignifieth a Timbrell. And marke here how ſome men hauehave thought that Iob ment to compare heere his proſperitie with his aduerſitie ſo great and extreme as it was at that time, as if he had ſayd, Heretofore I hauehave bene in great triumph, and nowe God hath handled me in ſuch wiſe, as I ſee my ſelf to be a byword and a gazingſtocke. True it is that in ſteade of Gazingstocke, ſome trāſlate it Hel: and whereas I hauehave tranſlated Open, it is before them, or in their ſight. And ſo their opinion is that Iob ment too ſay, that men had damned him as a wretched creature before the tyme. But when all is well conſidered, the playne meening is that which I hauehave touched. For it is but a repeting of one matter twyce, for the greater confirmation of it, according to the common cuſtome of the holie Scripture. And therefore the thing that he intēdeth to ſet downe, is that in aſmuch as God hath made him as a mirrour of aduerſitie, if wee ſhould eſteeme men in Gods fauour or diſpleaſure by the ſtate of this preſent life: wee ſhould hold him for a forlorne perſone. But yet for all that, he takes himſelfe for none ſuch, howbeit that he were not vtterly without feeling: but what infirmities ſoeuer he had in him, yet did he fight agaynſt them, and was ſure and fully reſolued, that God would at length pitie him, and therefore hild his mouth as it were ſhet, vntill he ſawe ſome end of his miſeries. And in this reſpect he addeth, That the rightuouſe ſhall be astoniſhed at it, but yet neuertheleſſe the innocent ſhall lift vp himſelfe againſt the hypocrite, & the rightuouſe ſhall hold on their wayes, and ſuch as hauehave cleane handes ſhall gather new ſtrength to be the more ſtedfaſt. In ſaying that the ryghtuouſe ſhall bee astoniſhed, Iob meeneth that when wee ſee the aduerſities that God ſendeth too ſuch as hauehave ſerued him and walked in his feare with a pure conſcience: we thinke it ſtraunge and are abaſhed at it. And in good ſooth, we ſee it runnes in our minde, that if God do gouerne the world, it is good reaſon that he ſhould ſpare good men and ſuch as hauehave indeuered to walk purely before him, and that he ſhould handle them as a father doeth his children. And if we ſee thē afflicted extremely at Gods hand: we imagin eyther that he hath turned his backe & wil not think vpō earthly things: or elſe that he paſſeth not how mē liue, nor how they behaue thēſelues. This then is the cauſe why we be oftētymes aſtoniſhed at the aduerſitie of rightuouſe mē, when God ſeemeth to ſhewe himſelf their enemie and they ſee nothing but ſignes of crueltie. And that is the cauſe why Iob ſpeaketh of aſtoniſhment. Howbeit he ſayeth, that yet neuertheleſſe the innocentes ſhall auaunce themſelues aboue the hypocrites: that is to ſay, they ſhal not be ſo ſore aſtoniſhed, but they ſhal make a good winding vp. And there is not a ſentence which we ought to marke better thā this. VVhy ſo? For we know by experiēce how hard it is for men to iudge aright of Gods dooings, as in reſpect of that which we ſee preſently. For (as hath bene declared more fully already) god executes not his iudgemēts after ſuch ſort in this world, as that all things ſhould be well ruled and nothing out of ſquare. But contrariwyſe things are confounded, and if we ſee a wicked man puniſhed, a rightuouſe man is puniſhed much more: and if wee ſee a good man proſper, a wicked man ſhall proſper double. VVhere are we when we ſee ſuch things. VVee be aſtoniſhed, wee be at our wits end, and (as they ſay) we know not which way to turne vsus. So then if wee iudge of preſent things by our naturall reaſon, wee muſt needes be as it were rauiſhed, and the holie Scripture telleth vsus wee ſhall be ſo. And although God ſuffer vsus to hauehave experiēce of it, yet hath he alſo voutchſafed to warn vsus by his woord, that our wits ſhall be troubled and as it were dazeled if we looke vponupon things as they ſeeme to be now, and go no further. Therefore let vsus marke well this ſentence, where it is ſayd that the ryghtuouſe ſhall be aſtoniſhed, when they ſee God afflicteth his children after that ſorte. And in verie deede there is this point alſo, that the croſſe miſliketh vsus, according alſo as we terme all ſuch things aduerſities, as miſlike vsus, or are harde and comberſome. Now in aſmuchas wee ſhunne afflictions after that ſorte, needes muſt wee be as it were caryed away with aſtoniſhment by reaſon of this gaynſtryuing that is in our nature, when we ſee that God afflicteth his children after that maner, and layeth vponupon thē with great ſtrokes. For whē we ſee that our Lord ſpareth not thoſe whom he hath chozen to himſelf, and to whom he hath giuen the grace to walke purely in his feare and ſeruice: we doubt of our ſelues. I ſay that when we ſee that, wee are in forced to be aſtoniſhed. But what a thing were it if we had not learned this leſſon? VVe might be ouertaken with ſuch a feare, as wee ſhould neuer returne into the right way againe. VVherfore let vsus take warning before the blow come. And when wee ſee good men handled roughly at Gods hand: let vsus not therefore be offended and ſet al at randon. But let vsus keepe our ſelues from tarying in that myre, and let vsus vnderſtand that it behoueth vsus to paſſe further, and to come to that which Iob ſayeth, and to follow it: that is to wit, what ſoeuer come of it we muſt not ceaſſe to lift vp our ſelues againſt the deſpizers of God. And hereby ye ſee wherein the faythfull differ from the faithleſſe. For they may ſeeme too bee bothe in like cace to the worldwarde. But what? Some there be that are vtterly plundged ouer head and eares in this imagination, that God gouerneth not the worlde when he ſheweth not himſelf as a iudge, but winketh at things, and ſpecially when his children are oppreſſed without releef, wheras in the meane while the wicked hauehave their full ſcope, and the bridle layd looce vppon their necke, without any redreſſe of things. There are that reſt vponupon that point, and cannot rid their hands of that trouble and temptation. VVhat behoueth it vsus to do then? As a man that is in the myre muſte be fayne to wade out by force till he come to firme grounde (as it is ſayde in the fortith Pſalme): Euen ſo when wee feele that the Diuell goeth about too make vsus ſinke into the deepeſt of the bottomleſſe pit, and by that meanes would driue vsus to deſpayre: let vsus ſtreyne our ſelues, I ſay, let vsus inforce our ſelues till we be come to the point that wee hauehave wonne ſo much as to be able too ſay: yet will God neuer forſake his ſeruants, though they ſeeme to be oppreſſed (for ſo will it ſeeme in deede) and that he ſheweth not himſelfe too be ſtrong ynough to ſuſteyne thē continually with his hand, and to make them feele at length that they be deliuered, and that after a woonderfull faſhion. Marke I ſay what our exercizes are: marke in what battels God intendeth to imploy vsus. That is to ſay, when we ſee things confuzed in this world, and are greued at it for a time: we muſt labour to releeue our ſelues, vntill wee hauehave gotten the victorie of ſuch temptations. And now Iob expreſſeth more at full, that whiche he had touched breefly, ſaying, that the rightuouſe ſhall hold on his way, and that he whiche hath cleane handes ſhall be ſtrengthened. Behold a verie profitable leſſon. For what cauſeth many men to ſtep out of ſquare, but bicauſe they would be recōpenced at the firſt day? And if God cōtent thē not after their own appetite: they thinke it labour loſt to ſerue him, & that they ought not to take ſo much peynes, ſeing there is not more wages for the good than for the bad. So then, impacience cauſeth many men to be greeued and turne backe, yea & loſe their corage though they hauehave begon well to folowe God. VVherefore let vsus marke how it is ſayd here, that the rightuouſe may take ſome conceyt too diſquiet them ſelues, ſeing that good men ceaſſe not to bee perſecuted, in ſomuch that God ſeemeth either too hauehave forgotten them, or elſe to be become their aduerſarie, ſeing he perſecuteth them after that ſort. But although the good men feele thēſelues greeued for a time, yet muſt they ſtrengthen themſelues again, vntill they hauehave cōcluded to hold on their way, that is to ſay, to continue throughout, and although they ſee the way wherthrough they muſt paſſe, to be full of thornes and bryers, ſo as they muſt be fayne too leape ouer hedges Rocks and Diches, yet muſt they not ceaſſe to continue in Gods ſeruice. For if that were not, what triall and examinatiō of our faith ſhould there be? VVere we as it were in a faire medow, that we might runne along the riuers ſide in the ſhadow, and that there might be nothing but pleaſure and ioy in all our whole life: who could vaunt, that he had ſerued God with good affection? But when God ſendeth vsus things cleane contrarie to our deſire: and that we muſt be fayne one while to enter into a quamire, another while to marche vppon rugged ſtones, and anotherwyle too bee combered with bryers and thornes: whē we muſt be fayne to meete with hedges and diches, and to leape ouer them: and when we ſhall hauehave traueled a greate while, it ſhall ſtill ſeeme that we hauehave gone verie little or nothing foreward, & yet we ſee no ende of our iourney: behold, it is a troubleſome tēptation to vsus that couet to walk according to Gods wil. And why ſo? Bicauſe we hauehave not vtterly renounced our ſelues. He that hath not yet learned to tame his affectiōs, & to ſubdue his will to the ſeruing of God, notwithſtanding that it be hard for him to doo: knoweth not yet in good earneſt what it is to liue well and faithfully. So thē let vsus practize that which is ſpoken here of holding on our wayes, that is to ſay, of knowing that if wee be deſirouſe to rule our life according to Gods lawe, the way is verie difficult, and it will not be done without many lets and hinderances: and yet we muſt be firme and conſtant to hold on our way ſtill. Now ſith that God ſendeth his children ſuch triall, that is to wit, that hee ſuffereth them to be in much vexation, and yet neuertheleſſe they muſt hold ſtill to their tackling: what ſhall be become of ſuch as forſake the right way without vexing or troubling at all, as we ſee many men do? Behold our Lord is ſo graciouſe vntounto ſome, as to beare with thē in reſpect of their weakneſſe: well, he handleth them after their owne nature, ſo as he ſendeth them not any, ouerſtrong temptations: and yet they fayle not to go awrie as though they tooke pleaſure in forſaking God wilfully. I pray you what would they doo if they were aſſayled with like temptation as Iob ſpeaketh of here? Then would the vnthankfulneſſe that is in moſte men appeere. For howe many are there that repine at God without any maner of diſtreſſe? If a man aske them why they doo it, or what temptation hath moued them to it: there is none other matter but bycauſe they bee of ſo maliciouſe and froward a nature, as they wil needes be vtterly accurſed. But let vsus for our part be well aduized, that although the way wherby God will hauehave vsus to paſſe, be full of greate hardneſſe, and that we ſhall hauehave much a doo too ſteppe foorthe one pace, but wee ſhall meete with ſome hard incounter: yet notwithſtanding wee muſt keepe on our way ſtill, according to that which is ſhewed here. Howbeit foraſmuch as that cānot be done, without gathering of new ſtrength. Therfore Iob addeth, that he which hath cleane hands ſhall gather new ſtrength. Now hereby let vsus note, firſt that there is in vsus ſuch feebleneſſe, that if wee flatter our ſelues and become werie ſo ſoone as we know our ſelues to be weake, all that would ſerue God were quite vndone, and there ſhould be no conſtancie nor ſtedfaſtnes in vsus. And why? Let vsus conſider a little how frayle wee be, I meene euen thoſe too whom God hath giuen ſome good zele. Iob ſpeaketh not here of ſuch as ſticke only to their naturall reaſon. He treateth of ſuch as hauehave the ſpirite of God dwelling in thē, which hauehave already receyued ſuche vertue from aboue, as they be diſpozed to weldoing. Yet neuertheleſſe euen ſuch maner of men are frayle ſtill, and find themſelues ſo voyd of all ſtrength, that if God preſſe them, they knowe not where they be when they ſhoulde withſtand any temptation. And therefore we hauehave neede to gather new ſtrength, and wee muſt not ſhrink though wee feele ſuch weakeneſſe in our ſelues. And why? for when it is ſayde that Gods children ſhall be ſtrengthened therby, we ſee that although we be weake, God beareth with vsus and ſhakes vsus not off for that. No verely, ſo wee flatter not our ſelues through hypocriſie as a number do which fode themſelues in their owne vices, ſaying, ô I am a man, and what are we able to do, when notwithſtāding, they know they hauehave ſo many fleſhly infirmities in them. They beare themſelues in hande that they are well diſcharged, by alledging the commō and ordinarie vice that is in all men. But cōtrarywiſe it is ſayd, that as oft as God maketh vsus to feele our owne weakneſſe, it is a warning to make vsus learne to ſeeke the remedie. VVherefore let vsus beware of nurriſhing our owne vices by ſelfflatterie, and let vsus beware we ſeeke not fond excuſes, where with many folke beguile themſelues, weening that God will forgiue our faults, though we labour not to amend them: but cōtrarywiſe let vsus looke to gather ſtrength. And wher ſhall we get it? Certainly it is not too be found elſwhere than in God. Do men then find themſelues weake? Let them go ſeeke ſtrength where the holie Scripture telleth them that it is. It is ſayd that God hath the ſpirite of ſtrength and ſtedfaſtneſſe in him. Do wee then feare too be borne downe by temptations? are we afrayd of ſwaruing? Let vsus deſire God to ſtrengthen vsus. Lo how the faythfull ſtrengthen themſelues, not with a vayne ouerweening as they doo which truſt in their owne free will, chalendging woonderfull things to themſelues, and bearing themſelues in hand that they be come to the compaſsing of their intent, whereas in the ende they ſtep aſide, and it is well ſeene that there was nothing but vanitie in them. VVill we then be well ſtrengthened? Let vsus not preſume vponupon our owne ryghtuouſneſſe, but let vsus returne vntounto God beſeeching him to ſtrengthen vsus in ſuch wiſe by his holie Ghoſte, as the Diuell may not be able to fell vsus downe though he aſſayle vsus with neuer ſo many battells. Lo what the lyfe of the faythfull is in effect: that is to wit, that they ſhall neuer bee without many temptations: and ſpecially that wee bee ſubiect to ſo many miſeries during the tyme that we be in this earthly wayfaring, that ſuch as indeuer to ſerue God beſt, ceaſſe not to be often ouerpreſſed with many inconueniences, and many afflictions. But what for that? VVhen we be aſtoniſhed, (as it cannot be but we muſt thinke it ſtrange at the firſte brunt) let vsus fight againſt ſuche temptations, and let vsus holde on in the right way without ſtarting out of it. And although we find much hardneſſe in ourſelues, let vsus pray God to giuegive vsus ſuch an inuincible ſtrength, as we may continue in his ſeruice euen to the end, notwithſtanding that Satan labour too thruſt vsus out of it. Iob ſpeaketh purpoſely heere of ſuch as hauehave cleane handes. Surely the true pureneſſe conſiſteth in the hart, or at leaſt wiſe the harte is the place where it taketh his roote. For it were nothing woorth though our life were more perfect and more Angellike than a man could wiſhe, except we had a pure and rightmeening minde to ſerue God. A man may well withhold himſelf from working euil, he may forbeare too do any bodie wrong or harme, he may refreyne from giuing folke cauſe too complayne of him, or to caſt any thing in his teeth. But if his hart bee inflamed with vaynglorie, if he be atteynted with hypocriſie, if he be ſelfwilled, or if he bee infected with any other vice ſecretly: all his whole ſtate is but filthineſſe, yea though it be neuer ſo highly commended of men. Thus ye ſee why I ſayd that wee muſte begin at our minde, as hath bene ſhewed heretofore not only in this chapter but alſo in diuers other places. But nowe Iob hauing ſpoken of the rightuouſe and of the innocent or ſoundmeening man which is matched againſt the hypocrite, addeth the partie that hath cleane handes. So then it ſtandeth vsus in hande to hauehave this inward ſoundneſſe before God: but yet moreouer, we muſt alſo ſhewe by our deedes that we bee ſuch as we ſeeme. And why? For wee ſee that ſuch as are full of naughtineſſe and vtter deſpyzers of God, are more bold to brag of themſelues, than thoſe that are the beſt Chriſtians, with whom no man can finde fault. To bee ſhort, now adayes if a man will hauehave faire proteſtations, he muſt ſeeke out the wickeddeſt ſort, for thoſe are they that are puffed vp with ſelfe eſtimacion, inſomuch that they come foorth like ſhameleſſe harlotts of the Stewes, with, who am I? who cā find any fault in me? And yet the verie babes can deſcerne of their life, for it is ſo abhominable that the verie ayre ſtinks of it. By reaſon hereof it is purpoſely ſayd, that if we intend to ſhewe that we be ſound afore God: our hands muſt alſo be pure & cleane: that is too ſay, wee muſte liue after ſuch a ſort among men, as our doings may ſhewe the feare of God that is within vsus. To be ſhort, yee ſee in what wiſe it behoueth vsus to yeeld record of the goodneſſe of the roote. For if a man ſhould ſay vntounto vsus. This is a good tree: and yet it appered not that the frute which it beareth is good, where were the goodneſſe of it? Verely the frute that cō mes of it ſhall neuer be good except the roote & the nature of the tree be good. But yet muſt we yeeld frute (as I ſayd) if wee intend to ſhewe truly that we hauehave the ſayd right & ſound meening in our harts, & that we ſtudie to ſerue God. Thus ye ſee in effect what we hauehave to remē ber in this ſentence. And now Iob addeth, turne ye, turne ye (ſayeth he) for there is not a wiſe man among you. His ſpeaking ſo, is to diſproue the talke that had bene miniſtred by thoſe three that had diſcourſed with him, (as we hauehave herd heretofore) to ſhewe that he was a man forſaken of God, and that there was nothing but curſedneſſe in him, bicauſe they ſawe him ſo perſecuted. Iob hath ſhewed, that iudgement muſt not be giuen by the aduerſities that are ſeene in this preſent life, to ſay that a man is forſaken of God. Marke well that point. Afterward he ſayth againe, that God doeth not alwaies puniſh men for their ſinnes, and that the good men are ſometimes afflicted & noman knowes why: the reaſon therof appereth not. Inquire a man neuer ſo much, and trauel he neuer ſo much, yet ſhal he be neuer the neerer, bicauſe Gods iudgments are ſecret and incomprehenſible. Now foraſmuch as Iobs freends conceiued no ſuch thing, he ſayth there is no wiſedome in them. And certeſſe (as we hauehave ſayde afore) it is no ſmall point of wiſdome to diſcerne aright of the afflictions that God ſendeth vponupon men. I ſay, when a man in his owne cace is viſited by the hand of God, it is a great wiſedome in him, if he hauehave skil to know his own ſinnes, and can enter into himſelfe, and humble himſelfe, and acknowledge, Behold here is a right profitable medicine for mee, God knew ſuche a vice in me, and he hath done me the grace that I knowe it, and therefore muſt I now apply it wholly to mine owne vſe. By this meanes he ſhal know how to profit himſelf greatly by Gods corrections: & beſides this, although he know not preciſely why he is afflicted, nor be able to lay his finger vponupon it: yet it ſhal be wiſdome for him to conclude. VVell Lord, thou knoweſt priuie diſeaſes in me, though I hauehave done amiſſe and perceiue it not my ſelf, thou Lord knoweſt it. For thou art the true Phiſicion: giuegive me the grace that when I am ſmitten by thy hand, I may alwayes take good by thy correction and diſcipline. Yea and albeit a mā perceiue that God doeth not in any wiſe puniſh his ſinnes: yet muſt he neuertheleſſe humble himſelf ſo farre as too ſay, Alas Lord I knowe not wherefore thou doeſt it, but ſure I am that thou art rightuouſe, and it is ynough for me though thou doo it but too make mee too forget the world, to draw me the more to thy ſelf, to make mee taſte of the heauenly life, and to reſtreyne me that I be not giuen to any worldly delights. Then if a man be ſo skilfull as to know how to apply Gods chaſtizings to his own inſtruction, ſurely it is a point of great wiſdome: and wee ſhall hauehave profited greatly all the time of our life, when we once come to that point. As much is to be ſayd of the corrections that God ſendeth to our neighbours. VVhen we ſee a man ſo ſmittē, we may ſuppoſe that he is chaſtized for his ſinnes. Yea truly if we hauehave knowne him to be a deſpyzer of God, or a diſordered perſone: then is it good too thinke that God puniſheth him for the ſame cauſe. But wee muſt not iudge our neighbours, leaſt the ſame come home by vsus againe immediatly. After what ſorte? now my God, if thou puniſh ſuch a one, ſhalt not thou much more puniſh me? And wheras thou haſt giuen me the grace to hauehave ſome deſire to ſerue thee, Lorde I am ſo much the more bound vntounto thee. But if thou liſt to chaſtize me I muſte indure yet more, for I am woorſe than he. All this geere muſt come to our remembrance. Againe: when we ſee him puniſh one mans whoredome, another mannes drunkenneſſe, a third mans blaſphemie, and ſome other mens robberies, guilefulnes, or periurie: well, we muſt alwayes profit our ſelues by all ſuch things, according alſo as S. Paule ſayeth that they be peynted tables wherein God ſheweth vsus howe ſore he hateth and abhorreth all vnrightuouſneſſe, and how it behoueth vsus to make our owne gayne by other mennes loſſes as it is ſayd in the prouerbe. And furthermore let vsus not be ouer rigorous, when we ſee God ſmite ſuch folke as hauehave not bene detected of any ſuche great and vnmeaſurable miſdoing, as we might ſay, behold yonder naughtipacks, behold yonder deſpyzers of God. But if there be a man that hath had ſome infirmities, & yet ſhall hauehave ſhewed ſome ſignes of vprightneſſe, if wee ſee him in great aduerſitie, wee muſte ſay, well, God knoweth why he afflicteth his poore creature, but yet muſt we hauehave pitie and cōpaſsion on him. And here ye ſee why Dauid ſayeth, Bliſſed is the man that can iudge aright of him that is in aduerſitie: that is to wit, when we cā beare with Gods ſeruants and children when we ſee them oppreſſed with aduerſitie: & can pitie them, and be gende to them, and not condemne thē by hooke or by crooke, aſſuring our ſelues that men may condemne vsus double, if the like rigour ſhould be vſed againſt vsus. Then is it not without cauſe that Iob doth here reproue his freends, of finding no wiſdome in them, bicauſe they iudged at randon of his aduerſities. Hereby we be warned, that to be well taught in Gods ſchoole, and to get a true wiſdome that may be to our welfare: it behoueth vsus to apply our mindes to the conſidering of Gods iudgements in this world, as well vponupon ourſelues as vponupon our neighbours, and to beate vponupon that point earely and late. For when a man indeuereth himſelfe to put that in vre, ſurely the time is well imployed. And why? For the cheef point of the doctrine that God bringeth vsus, is that we ſhould apply his iudgements to our owne vſe, and be edified by them in his feare. Therfore when we proceede after that maner, ſurely there is perfect wiſedome in vsus. But without that, we may hauehave all the ſhewe of wiſdome that can be deuiſed, we may diſcourſe curiouſly vponupon the holy ſcripture, we may bring many faire allegacions: but yet all ſhal be but vanitie till we be come to the point that we can iudge aright of that which our Lord requireth of vsus, when he ſendeth vsus chaſtizements and afflictiōs. And herevpon, to conclude his matter, Iob ſayeth, that his dayes are paſſed, his thoughts vaniſhed, and all his enterprizes broken of and diſappointed, and that he had bad darkneſſe in ſtead of the light, and when he thought that the day ſprang, he had night. To be ſhort, he ſheweth vsus that there was no end at all of his miſeries, and that there was no hope that euer he ſhould continue as touching the preſent life. And for this cauſe he addeth, Then ſayd I to rottenneſſe thou art my father, and vntounto the duſt, thou art my moother and my ſister. As if he ſhould ſay, It is not for me to regard eyther kinſfolk or freendes any more here bylowe. For God hath hidden me from them, and cut me of from the rank and companie of the liuing I am like a wretched carion, and I muſt not looke to returne again, to ſay that any creature can eaſe me, That matter is out of all queſtion, & ſo am I vtterly diſpatched, there is no more remedie in my cace. VVhat is mine expectation? I hauehave no more (ſayeth he): when I hauehave looked vp and downe, I must go downe into the pit, and my bedde muſt be bylowe: that is to ſay, in death, whatſoeuer I hope for, or how ſoeuer I build: for the Hebrew woord that Iob vſeth may come of building. And it is a verie fit ſimilitude when he ſpeaketh of hope or expectation, and yet neuertheleſſe hath an eye to this building. There was a doubtfulneſſe in the woord as in reſpect of the ſignification. Therefore it is all one as if he had ſayd, Although I bee patient and prolong my miſerie continually: yet remayneth there nothing for mee but the graue. And he likeneth this expectation of his to a building. I may well builde (ſayeth hee) in thinking there is ſtill ſome hope left for me: but ſhal I ſpeede euer the better? No (ſayes he). VVhen I hauehave builded my beſt, I ſhall hauehave none other houſe but my graue. It ſeemeth that Iob ſpeaks here as a man that had no more taſte of the heauenly life, nor wiſt what Gods merciemercy ment. But it behoueth vsus too conſider too whom he telleth his tale. True it is that heretofore when he was in his fittes, and diſputed againſt God, he ſhewed wel that he had terrible conceits, which notwithſtanding he reſiſted. But after he hath treated of the fitts that he felt, he ſheweth what the follie of them is, which would hauehave Gods fauor to vtter it ſelf [vnchaungeably] in this preſent life, vpō the good and faithful, and that if God ſhewe not himſelf merciful here in the open face of the world towards thoſe that are his, it ought to be concluded that he hath forſaken them, and they be vtterly paſt hope of recouerie. Iob mocketh at this geere. So then, he telleth his tale too ſuch as would ſee mennes full payment in this tranſitorie and decaying life. But it were an ouerfroward doctrine to iudge ſo, (as I hauehave declared alredy.) VVherfore let vsus mark that Iob is not here as a mā in deſpayre: but he reproueth the follie of ſuch as ſayd they were his freendes, and yet would make him beleue that euen here in this worlde wee ſhall ſurely perceiue whither wee be in Gods fauour & grace, or whither we be forſaken of him. For the better cōprehending hereof, let vsus looke vponupon the argument that S. Paule maketh, when he intendeth to aſſure vsus of the laſt reſurrection. VVe are (ſayeth he) the wretcheddeſt of all men on the earth. Let a man compare the Chriſtiās with the deſpyzers of God, with the Heathen folke, with the hypocrits and with all them tha: ſpyte God to the ful, & ſee which of thē are beſt intreated. It is certaine, that take one with another, a man ſhall ſee more proſperitie in thē that are giuen to all euill, than he ſhall doo in them that walke in the feare of God. And why? For as our Lord is neere vntounto vsus and watcheth ouer vsus, ſo if we do amiſſe he amendeth it: as a man will hauehave more care to correct his children thā his neyghbours. God therefore, to ſhew the louelove that he beareth vsus, chaſtizeth vsus whē he ſeeth vsus do amiſſe. Againe he intendeth to proue our obedience as good reaſon is he ſhould: and he intendeth to ratifie our faith. For faith is ſo preciouſe a thing, that it deſerueth to be tried as gold and ſiluer, or rather more, as S. Peter telleth vsus. And moreouer we know that the Diuell ceaſſeth not to practize all that is poſsible againſt vsus: and after as he ſeeth vsus heedfull in the ſeruice of God, ſo much the more is his rage ſet on fire. Alſo looke how many wicked folk there are, ſo manie enimies hauehave we, and Satan ſerueth his turne by them to trouble vsus. Therfore we muſt not maruell though Gods children bee moſt miſerable in this world. And S. Paule vſeth the ſelfſame argument to ſhewe that we looke for a better ſtate. Sith that mē ſhake vsus of (ſayeth he) ſith they treade vsus vnderunder their feete, ſith we be a reproch and laughingſtocke to the whole world: in what cace were we if we hoped not for the reſurrectiō that is promiſed vsus, that our lord Ieſus Chriſt muſt come, and that then we ſhall perceiue we hauehave not ſerued God in vayne. If we had not this, there were no more God in heauen, there were no more Iuſtice, there were no more prouidence. Ye ſee then how S. Paules argument muſte ſerue vsus as a key to open this text. Yee ſee mee (ſayth Iob here) as a man paſt hope. VVhen I hauehave made all my windlaſſes, I muſt be fayne to come to the graue, there is my lodging, I ſee nothing but rottenneſſe round aboute mee. Sith it is ſo, will yee make mee beleeue that God doeth handle men here beneathe thereafter as he doeth louelove them or hate them? For as for mee, I knowe I hauehave indeuered too ſerue God, and I am not diſappointed of myne expectation. Yet do I ſee my ſelfhandled as roughly as may be, eueryevery man lookes a skew at mee, I am as a gazingſtocke and a cōmon by word. VVhat remaineth thē? Eyther I muſte burie all the benefits and priuiledge that God hath giuen mee, and caſt them quite away: or elſe I muſt conclude that God mocketh and abuſeth his ſeruants, and that it is in vaine for thē to truſt vntounto his promiſes. And would ye hauehave me to fall into ſuch a wickedneſſe? Then ſith the cace ſtandeth ſo, let vsus vnderſtād that we muſt not iudge of Gods louelove or hatred by the things that we ſee now. But let vsus procede further, and conſider that God loueth thoſe whom he ſcourgeth, and keepeth the taſte of his goodneſſe in ſtore for them, though it bee hidden from thē for a time, whē he ſheweth nothing but vtter rigour againſt them. Therfore let vsus cōfort ourſelues in it and ſay, yet will I hold ſtill this hope continually, that my God will at length pitie mee, and that I ſhall perceyue him to be my father. And although I hauehave happened to lift vp my ſelf againſt him for a time, yet wil I ſtill returne to the ſayd concluſion. VVe ſee then what maner of doctrine we hauehave to gather of this ſentēce for our better edifying: that is to wit, that we muſt take al the miſeries of this preſent life (and ſpecially all thoſe which wee ourſelues feele and which we ſee in al Gods children) as an opē declaratiō that God reſerueth much better things for vsus: and the ſame muſt be a cauſe to confirme vsus in the hope of the heauenly life as we now ſee that Paule ſpeaketh in the ſecond to the Theſſalonians. For in reherſing that one had ſuffered many things, and had bene vexed by the wicked: It is (ſayeth he) an euident token of Gods iuſt iudgement, for it is a reaſonable thing and agreeable to his nature, to giuegive you releef when ye hauehave ben ſo oppreſſed: [and therfore] aſſure yourſelues that ſeing you hauehave not had your reſt vponupon earthe, God prepareth it for you in heauē. Again on the otherſide, if it be a thing that ſtandeth vpō Gods Iuſtice, that the wicked ſhuld be puniſhed according to their deſerts, and yet notwithſtāding we ſee it not done in this worlde: aſſure yourſelues, that in your aduerſities, troubles and miſeries, God doth as it were in a glaſſe ſhewe you, that you ſhall oneday come vntounto him: and that alſo is the verie thing wherevnto your hope muſt bee referred. So then as long as wee be in this world, if God ſend vsus neuer ſo much pouertie and tribulation, let vsus learne to be drawen to the hope of the heauenly life. VVhen we ſee good folk and Gods ſillie children roughly handled, laughed to ſcorne, their pacience abuſed, and themſelues left ſuccorleſſe: I ſay whē we ſee al this, let vsus vnderſtād that God declareth, that although things be confuzed in this earthly life: yet muſt wee not therfore runne out of ſquare, but looke further afore vsus, how wee muſte not neſtle ourſelues in this world, nor in theſe corruptible things, but onelyonly paſſe through thē, and right ſwiftly and as it were a full gallop. Furthermore if god ſpare vsus, let vsus acknowledge that he pitieth vsus, & that his interteyning of vsus in reſt, is to giuegive vsus ſome taſt of his goodneſſe. But ſpecially he will hauehave the ſame too ſerue for the time to come, to the intent we ſhould lerne to be the bolder to truſt in him, not doubting but he will deliuer vsus from all the battels and aſſaults of this world, too make vsus partakers of all the benefits whiche he hath prepared for ſuch as come willingly to ſhroude themſelues vnderunder the ſhadow of our Lord Ieſu Chriſt.
Now let vsus caſt ourſelues downe before the face of our good God with acknowledgmēt of our ſinnes, praying him to make vsus ſo to feele them, as we may returne to him vnfeinedly, & in returning come with true fayth and repentance, deſirouſe to be rid of all the vices & corruptions of our fleſh, not douting for all that, but that our Lord will alwayes behold vsus with pitie, and receiue vsus to merciemercy, for his ſake whom he hath giuen vsus to be our mediator. And ſo let vsus all ſay, Almightie God, &c.