Sermons on Job, Sermons · Chapter 18 · Sermon 69
The .lxix. Sermon, which is the first vponupon the .xix. Chapter.
IOb anſvvered and ſayde.
2 Hovv long vvill ye greeue my hart, and vndermine me vvith your vvordes▪
3 Yee hauehave alreadie ten times put me to confuſion, and are not aſhamed, and yee are hardened agaynſt mee.
4 If I hauehave done amiſſe, my ſinne ſhall abide vvith mee.
5 But you magnifie your ſelues, and vaunt your ſelues at my miſerie.
6 Knovv ye that god hath beſeeged me vvith his povver, & beſet me roūd about vvith his nets.
7 If I crie out by reaſon of violence, heanſvvereth me not: If I ſhreeke out yet hauehave I no right.
8 He hath ſhet vp my vvay, ſo as there is no paſſage out, and hee hath put darkneſſe in my path▪
9 He hath bereft me of my glorie, he hath taken the crovvne avvay from my head.
10 He hath deſtroyed mee on all ſides, and I am vaniſhed avvay: he hath taken avvay my hope as the hope of a tree.
11 His anger is kindled againſt me, and he counteth me as his enimie.
12 His armies are come, they hauehave incloſed me, & they hauehave pitched their camp about my tent.
WE hauehave ſeene what Bildads intent was in rebuking Iob. He tooke this for a general groūd, that God leaueth not the wicked vnpuniſhed. And thervpō he concluded, that Iob muſte needes be of that number, ſith that God afflicted him ſo greuouſly. But Iob diſproueth him, bicauſe it is not for men to deeme of his life by the aduerſities that he endured, forſomuch as god puniſheth him not for his offences, but executeth ſome other determination that is ſecrete and vnknowne to men. Howbeit before he come to that poynt, he cōplayneth of his freendes, for being ſo hardharted towardes him. Yee are not aſhamed (ſayth he) to put me too confuſion ſo often times alreadie: you hauehave hardened your ſelues agaynst mee, or you hauehave made your ſelues ſtraungers to mee: for the Hebrew worde may import the one as wel as the other. But the fitteſt is, that they had hardned themſelues, in not hauing pitie nor compaſsion vponupon his miſeries. Now then wee ſee whereto this plaint tendeth. Howbeeit whereas he ſayth that if bee hauehave done amiſſe, his ſinne ſhall abyde in him: therein he ſheweth himſelf to hauehave bene ouerpaſsionate. For if he had done amiſſe, it was for him to receyue correction peaceably. But to ſay let me alone, I ſhall beare mine owne puniſhment: no man ſhall take harme by my ſin but my ſelfe, is a maner of ſpeaking that agreeth to an vnreclaymable and deſperate perſon, rather than to a childe of God. Neuertheleſſe, Iob was tempted therevnto, when he ſawe he coulde hauehave no reaſon at his freendes handes. But yet he returneth to the principall and ſtandeth not vppon the other poynt, bicauſe he had an euill cace. And he ſayth, Thinke ye to preuayle againſt me by vaunting your ſelues bicauſe ye ſee mee in ſuch plight? or thinke you that my cace is paſt recouerie, and that I ſhall bee damned, bycauſe ye ſee me to be as miſerable a creature as may be? Know yee (ſayth he) that God hath ouerthrowne mee in iudgement (that is to ſay, ye muſt not diſpute heere by reaſon: for God ruleth not himſelfe according to mans capacitie) I can hauehave no right at his hand, I may well contende, but yet muſt I ſtande to my harmes, I muſte bee oppreſſed, and yet if I crie, or if I make moane, my miſerie is neuer the more aſſuaged, It booteth me not, for he hath ſhewed himſelfe too bee mine enimie, he hath ſent me innumerable miſeries, like an armie to beſeege mee. I am tormented, and which worſe is, I ſee no iſſue in all my way, and it ſeemeth that he hath incloſed mee, and locked me vp, and that there is no maner of meane to ſcape the miſeries that preſſe me and torment mee. This were verie ſtraunge talke at the firſt ſight, if we had not alreadie vnderſtoode partly wherevpon Iob groundeth himſelf, and that the ſame were not now newly againe brought to remembrance, as it ſhall be ſhewed anon by Gods leaue. But let vsus go forwarde with Iobs talke. This complaint which he maketh to his freendes is iuſt: that is to witte, that it was a pleaſure to them to put him too confuſion. Now (as I hauehave ſayde heretofore) if a man be ſmitten with Gods roddes, although there bee iuſt cauſe to finde fault with him, yet muſte the ſame be done with a milde ſpirite, that the medicine bee not too ſharpe, conſidering that the hand of God hath rigour ynough in it ſelfe, without adding any more to it. If a man beare himſelf ſtoutly againſt God, & ſeeme not to feele any miſerie, but playeth the madman, and is not by any meanes reformable: there we hauehave to vſe greater ſharpneſſe. For when men abuſe Gods pacience & goodneſſe, ſuch ſtatelineſſe muſt be tamed. And if God handle them not at the firſte as they deſerue ſo as they become more hardeharted and wilfull bycauſe hee beareth with them: then ye ſee wherein he ought to vſe greater rigor. For it is not to be borne that men ſhoulde outface God after that ſort, & turne his goodneſſe & gentleneſſe into ſuch poiſon, therby to inuenim themſelues more & more againſt him. Let a man handle them mildly & they runne ryot in their delights, ſo as they become as it were bewitched, & a man cannot wring any reaſon oute of them, nor drawe them to repentance. But if a man be hartbroken, and it is to be ſeene that God hath wrought with him in ſuch wiſe alredie, as we ought to be moued to compaſsion: what a matter were it to ſet vponupon him with rigor? VVee ſhoulde ſhew our ſelues to hauehave no māhood in vsus. True it is that if a man were afflicted as much as were poſsible, yet if wee ſee him ſtill hardharted againſt God, & that all the corrections which hee hath receyued hauehave not amended him, there it behoueth to vſe rigor. But yet neuertheleſſe wee muſt ſtill hauehave pitie of the miſerie that we ſee him in, and if wee be kindharted, there will bee ſome mitigation and gentleneſſe, and we will vſe him after ſome quiet faſhion. Nowe as for Iobs freendes, there was no ſuche dealing in them. For had they taken things as they ought, they had founde that he humbled himſelf vnderunder the hand of God. And ſurely although it ſeemed ſtraunge to him to be hādled ſo: Yet notwithſtanding hee ceaſſed not too confeſſe that God was his iudge, and had all power ouer him. Therevpon they fall to rayling at him, and beare him in hande cleane contrary to the truth, that hee was a wicked man, that there was nothing but hypocriſie in him, that hee had neuer ſerued God hartily, and that they whiche were not afflicted as he was, were much better & rightuouſer than hee. If Iob would hauehave agreed with them, hee muſt hauehave renounced God, and ſpoken againſt his owne conſcience. Yee ſee then wherevpon hee ſtandeth. And heereby wee bee taught, that when God afflicteth any of our neyghboures, wee muſte not by and by conclude that they be the worſt men aliue. But wee muſte hauehave regard to iudge vprightly, as wee woulde hauehave other men to do by vsus, and to ſay: It maye bee that Gods meening is but to trye their pacience. Althoughe they hauehave walked vprightly before him, and with a good zeale: yet notwithſtanding hee intendeth that wee ſhoulde hauehave mirroures. And if it pleaſe him too conceale the cauſe from vsus, or if they hauehave doone amiſſe, and God doo puniſhe them: yet muſte wee not meaſure theyr ſinnes by the puniſhmente that wee ſee. And why? For hee behaueth himſelfe more hardly towarde the rightuous than towarde the woorſer ſorte, bicauſe hee reſerueth the wickeddeſt till the ende: and that is to make them the more vnexcuſable. For they doo nothing elſe but heape vp ſtore of his wrath, and horrible vengeance vppon theyr owne heades. Yee ſee then howe it becommeth vsus too bee wyſe and modeſte when wee ſee poore men in aduerſitie, too the ende that wee go not the wrong way to woorke. Agayne, although God ſhewe vsus as it were with his finger, that there is iuſt cauſe when he ſendeth ſuche miſeries vponupon any man: let vsus learne to make oure owne profite of it. And that wee may ſo doo, lette vsus hauehave an eye to our ſelues. For when God maketh vsus too perceyue his iudgementes after that ſorte, his intent is too inſtruct vsus at another mans coſte. Therfore it is to no purpoſe for vsus to condemne ſuche as are in aduerſitie, without hauing regarde too oure ſelues. But it behooueth euerie of vsus too enter intoo himſelfe, and too bethinke him▪ Alas, in that my God hath preſerued mee, I am bounde vntoo him for it: yea and I alſo may bee chaſtyzed ſome one waye or other. VVherefore I muſte acknowldge, that my God ſpareth mee▪ and that whereas I am not ſcourged with extremitie, and ſpecially for that I am at mine eaſe and reſte, the ſame commeth of his meere merciemercy. I ſaye, lette vsus acknowledge theſe things, that we may hauehave occaſion to bee our owne iudges, and not to condemne other folkes without looking to oure ſelues. And by the way wee ſee what a temptation it is, when men gyue an outwarde and wrongfull iudgement of vsus, and that it is very harde to keepe meaſure in that cace, ſith that Iob (who had ſuche a pacientneſſe as we hauehave ſeene, and as the Scripture reporteth of him) hath notwithſtanding ouer leaped his boundes, and was not able ſo too brydle himſelfe, as no euill woorde myght ſcape from him. True it is that he hath good right too complayne: but yet for all that, it is the ſaying of an vnreclaymable perſone, too ſay, if I hauehave doone amyſſe, my faulte ſhall abyde with mee. For althoughe men bee ſo vnkinde too vsus when wee hauehave doone amiſſe, (as wee ſee ſome that hauehave too firye a zeale, or at leaſtwiſe not ſo mylde a harte as were requiſite:) yet muſte Gods children alwayes humble themſelues. For what knowe wee whither God bee priuye too mo faultes in vsus, than wee oure ſelues wote of? And ſurelye wee perceyue not the tenth parte of oure ſinnes: God therefore doth now and then ſende vsus ſome harder chaſtizemente than we thinke conuenient: but that is bycauſe wee knowe not oure owne diſeaſe. VVee ſee that Dauid hath the ſelfe ſame conſideration towardes Semei. Hee knew very well that Semei was a lewde fellowe, and that hee was not ledde agaynſte him but of a cankerde and bitter minde: and yet notwithſtanding hee ſayeth, who can tell whyther God hath commaunded him too rayle ſo vppon mee or no? Yee ſee howe Dauid conſidereth that God hilde him in his handes, and that it was his will too hauehave him dealt withall ſo rudely. Nowe if the wicked mens perſecuting of vsus bee too bee fathered vppon God, bycauſe hee ſerueth his turne with them as with whippes too ſtryke vsus iuſtlye withall: what ſhall wee thinke when wee ſee that men doo of a good zeale laboure to refourme vsus, and are deſirous of oure welfare? If they come not too vsus with ſuche gentleneſſe as were requiſite, ſhall we therfore play the looce Coltes, and reiect all that is ſpoken? VVhat diſcretion were that? VVee ſhewe well thereby, that we bee not gouerned by Gods ſpirite in any wiſe. But wee ſee that Iob was tempted after the ſame maner, and therfore wee muſte bee the wa…er. For if it befell ſo to a man that was as an Angell of heauen: I praye you what will become of vsus, if wee keepe not good watche againſt Satan? VVill he not ſoone put vsus too a ſoyle? And ſurely if hee once get an entrie intoo vsus, wee knowe not well on whiche ſyde too turne vsus, to come agayne too oure right waye when wee bee out of it. So then lette this ſentence ſerue vsus too ſuche inſtruction as I hauehave ſpoken of: that is to witte, that if men lifte vp themſelues in that wiſe againſt vsus, and be to feerce vponupon vsus, and bee not ſo modeſt as were requiſite: yet notwithſtanding, it behoueth vsus to vnderſtande, that it will be alwaies for our welfare to receyue the corrections that are layde vponupon vsus. And for the humbling of our ſelues, lette vsus learne to enter into oure ſelues, and let vsus neyther fret nor repine when men rebuke vsus ſomewhat ſharpely, and diſcouer our lewdneſſe. VVherefore is it that men (as wee ſee) doo oftentymes ſtorme without rule and modeſty? It is bicauſe they hauehave not an eye vntounto God. For if the partie that is appeached woulde conſider: Verely I hauehave done amiſſe, I finde my ſelfe blame worthy, I may well excuſe my ſelfe afore mē, but let mee iuſtifie my ſelfe, let mee bleare the eyes both of my ſelfe and of my neyghbours, and let mee imagine that I hauehave greate wrong done mee: alas, yet can I not ſcape the hand of God. VVhat ſhall I gayne then by ſeeking many krinkes, & by excuſing my ſelfe to the worldwarde? For lo, God will condemne mee. And moreouer the matter ſtandeth not ſimply vponupon beeing cyted before the heauenly iudge: but beholde mine owne conſcience doth ſo cry out vponupon mee, as I carie both my iudge & my hangman with mee. Then ſith it is ſo, were it not better for mee to yeeld my ſelfe guiltie, and to caſte downe my head, & to conſider that God ſeeth all things, and that in aſmuch as he handleth me ſo, I ſhoulde acknowledge that the ſame is a fit medicine for me, & that although it ſeme bitter to mee, and I could find in my hart to refuze it if it were poſsible, yet it is for my behoofe to yeeld to it? Yee ſee then what wee hauehave too marke in this ſentence. Furthermore let vsus learne to be quickſighted in eſpying our owne faultes when God viſiteth vsus, aſſuring oure ſelues that in ſo dooing he ſheweth vsus ſingular fauour. For wee ſee howe we be inclined of nature to hypocriſie: & thervpon eueryevery of vsus doth ſo flatter and foade himſelfe in his owne ſinnes, that if wee were not preuented on the other ſide, there were none of vsus all but hee woulde welter in his owne filthineſſe. And what woulde become of it in the ende? VVe ſhall runne on from euill to worſe till Satan get the full poſſeſsion of vsus, and then ſhall wee bee ſo caryed awaye, that there ſhall remayne nothing but blockiſhneſſe in vsus, according as it is ſayde in the Prouerbes, and as Sainct Paule ſpeaketh alſo. For behold, the extremeſt of all miſeries is, when men hauehave no more remorſe, but are ſo carryed away and gyuen vp into the handes of Satan, as they are no more wounded to feele their ſinnes, and to bewayle them before God. And ſurely we ſhould all of vsus come to to that poynte, if God withhild vsus not by ſtirring vp men nowe and then too inforce vsus to feele oure ſinnes by diſcouering them when wee hauehave forgotten them, and thinke them to be well hidden, and by putting vsus in minde, that whereas wee hauehave turned oure backes vponupon our iudge, it behooueth vsus to come before him. Therefore (as I ſayde) yee ſee heere a benefite that is not to bee deſpized. For if wee refuſed the corrections that are put too vsus: it is all one as if wee laboured too quench the light of Gods ſpirite. VVee bee in darkeneſſe ſo long as our ſinnes are hidden: and God commeth too lyght vsus vp his Creſſet, to giuegive vsus lyght to ſee our owne wantes: but yet had wee leuer too hauehave kercheefes too blindefolde our ſelues withall, and cannot finde in oure hartes too hauehave them taken away: wee refuze the light, and lyke better of darkeneſſe. I praye you what an vnthankefulneſſe is this? I pray you is it not a deteſtable ſacriledge when wee reſiſte Gods ſpirite after that ſorte, who reacheth vsus his hande, and is willing too bring vsus backe into the waye of ſaluation? Yee ſee then that the ſpeciall poynt which wee hauehave to marke in this ſentence, is that wee muſte not ſay, If I hauehave doone amiſſe, I ſhall beare mine owne burthen, other men ſhall not ſuffer puniſhment for mee, I ſay lette vsus not ſtryue after that faſhion, but lette vsus conſider that God gyueth his giftes to others too communicate them vntoo vsus: and when hee ſendeth vsus any man too ſhewe vsus oure faultes, it is a recorde of his goodneſſe, that hee hath ſtyll a care of vsus, and is deſirous too reſerue vsus too himſelfe. And in verie deede if wee bee reſtie, and kicke agaynſte the ſpurre, reiecting the corrections offered vsus by men: that manner of vnthankefulneſſe ſhooteth at God himſelfe, it is he to whome the wrong is done, and it is hee alſo that ſhall reuenge it. Therefore let vsus keepe oure ſelues from falling into ſuche pryde, and let vsus bethinke vsus, that whenſoeuer we hauehave done amiſſe, it is high time for vsus to come home too oure ſelues, and too conſider oure owne euill, that it may bee remedyed. But nowe lette vsus come too the ſeconde poynte whiche is the chiefe. For (as hath bene declared heeretofore) Iob did not vtterly refuze correction: but did caſt foorth theſe wordes as a blaſte of winde. And it hath beene noted heeretofore, that in this booke Iob ſpeaketh not onelyonly what hee was fully reſolued of in himſelf: but alſo vttereth the fittes of his affections after as he was mooued inwardely, howbeeit that he withſtode them and reſtreyned them ſo as hee was ſorie for them afterwarde. Nowe therefore hee giueth ouer that which hee had ſayde, and paſsing not for it, commeth too the principall poynte. For hee knewe that the other was but wandering talke, and not grounded eyther vppon reaſon or truthe. So returneth hee too the defence of his cace: whiche is, that his freendes vnderunder coloure of comforting him, doo vaunte themſelues agaynſte him, yea and that theyr vaunting of themſelues is withoute alleadging of any thing but his reproofe to put him too confuzion, and came thither with ſuche harde and ſhameleſſe hartes, as there was neyther manhoode nor modeſty in them. Thus ye ſee Iobs meening. And further hee concludeth alwaies that God dooth not puniſhe him for his ſinnes, but that hee handleth him after a ſtraunge faſhion, ſuche as men are not acquaynted with. And ſurely heere hee complayneth that if hee crye out, there is no reaſon for him, bycauſe that God is as it were his enimie. Heereby wee be taught, firſte that if wee will doo oure neyghboures good in rebuking them of their faultes: it behooueth vsus too bee well ſure, that they hauehave done amiſſe, and that we finde faulte with them iuſtly, and not vponupon ſingle coniectures: for it was an euill manner of proceeding of Iobs freendes, too condemne him bicauſe God ſcourged him. VVe muſte be of another minde, as I hauehave ſayde alreadie. For God keepeth not alwayes one rate, too puniſhe none but ſuche as hauehave doone amiſſe: nay rather, oftentymes the rightuouſeſt are troubled muche more than the others, as wee ſee: for according as God hath dealte of his power vntounto them, ſo doth hee alſo trie them to the vttermoſte. It behooueth vsus to beare this well in minde, too the ende wee bee not greeued when wee ſee wee muſte walke in the ſelfe ſame waye that they doo. For ought it to miſlike vsus, that God ſpareth vsus no more than thoſe whome hee loued more than all other men? VVoulde wee bee more priuiledged than the holy fathers that hauehave had ſo excellent wytneſſe of the holie Ghoſt▪ So then if wee ſhoulde condemne or acquitte euerie man according too Gods handling of him: all the poore folke in the worlde, all the ſicke folke, all deſpyzed folke, and all folke that are oute of credite or eſtimation, ſhoulde bee wicked men. And what a dealing were that? For thoſe are they whom God chooſeth too bee his, thoſe are they whome he acknowledgeth and auoucheth too bee his children And contrariwiſe, as for them that are placed in honour and dignitie, God aduaunceth them after that faſhion, too the intente theyr fall ſhoulde bee the deadlyer, ſpecially if they abuſe his gifte. Suche as hauehave riches are ſo ſwallowed vp into them, as they bee as it were an entring into hell: and they become ſo drunken in theyr proſperitie▪ and do ſo vaunte themſelues agaynſte God, that the goodes whiche they poſſeſſe do crie out for vengeance againſt them. VVe ſee that ſuche as are ſtrongeſt, are like ſtubborne horſes that cannot bee broken nor brought to handſomneſſe, and to be ſhort, there ſeemeth to be nothing elſe in thē but rage agaynſt God. Thus yee ſee an ouerſpitefull and frowarde iudgement. And therefore let vsus learne too holde ſuche an euen hande as wee condemne not men but by Gods lawe, nor before ſuch time as we bee ſure of their faultes, ſo as wee may diſcerne them. As for the perſons let vsus alwayes reſerue them to Gods hande, vntill there appeare ſome certaine marke that God hath reiected them. Then let vsus not of our parte be haſtie to take vponupon vsus▪ the thing that is not lawefull. Thus yee ſee what we hauehave to ſticke too in this ſentence. Neuertheleſſe I hauehave ſayde alreadye that Iobs meening is very true: that is too witte, that hee is not puniſhed for his ſinnes: but yet it followeth not therfore but that hee ouerſhot himſelfe in his paſsions. And that oughte alwayes too humble vsus the more. For when wee ſee ſuche a man that was indued with ſo great graces, was not able too holde himſelfe from ſwaruing aſide, what ſhall become of it? Nowe according heerevntoo hee ſayeth, That God had ouerthrowen him: that is to ſay, that hee commeth agaynſte him after ſuche a diſordered manner, as is altoogither oute of ſquare, and hath no indifferencie in it. This may be ſpoken in ſuch a ſenſe as ſhall not bee euill. For I hauehave declared heeretoofore, that there is in God a double rightuouſneſſe. The one is, that whiche hee hath ſette foorth in his lawe: and that rightuouſneſſe is well knowen and apparant too vsus: it is oure rule [too lyue by.] But there is yet another higher rightuouſneſſe in God whiche is ſecrete and hydden from vsus. For when wee ſhall hauehave fulfilled the whole lawe, (whiche is impoſsible to doo, but wee wyll put the cace it were doone) yet hauehave wee not ſatisfied God according to his perfect rightuouſneſſe: but wee ſhall hauehave contented him according too the ſeruice that hee requireth of vsus, and according too the abilitie of oure humayne nature. I meene not ſuch abilitie as wee hauehave had ſince Adam ſynned: but ſuche as wee had by oure creation from God. Put the cace that then wee were Aungelles: go too▪ wee myghte fulfill the lawe of God▪ but that were not anſwerable to his ſouerayne rightfulneſſe, for that is farre hygher than all oure vnderſtanding is able too reache vntoo, there is no proportionableneſſe betwixte them. So then, oure Lorde dooth nowe and then puniſhe men for theyr ſinnes, euen according to the curſes that hee hath ſet foorth in his lawe. Otherwhiles hee hath no ſuche reſpecte in puniſhing them, but reſerueth the intente of it in his owne ſecrete purpoſe, as wee ſee in his afflicting of Iob. For if it bee demaunded why he did it: when wee hauehave ſoughte the vttermoſte, wee ſhall not finde it too bee for his ſinnes, and therefore there muſte needes bee ſome other cauſe. VVee ſee what troubles Iacob indured: and yet for all that hee had ſerued God purely. And what ſay yee too his fathers, Abraham, and Iſaac? It ſhoulde ſeeme that God had conſpired agaynſt them, too make them paſſe through all the aduerſities and miſeries that coulde bee deuized. As muche is too bee ſayde of Dauid. VVas it for that they were more diſordered than other men, and for that they had deſerued more rigorous puniſhment? No. But yee ſee that God hath ſecrete iudgementes whiche are hydden from vsus for a tyme. Therefore Iobs meening heere, is that the affliction whiche hee endureth muſte not bee taken as one of the common puniſhments that are implyed in the thretnings that God hath publiſhed in his lawe: but that there is a hygher cauſe whiche can not bee knowen of men. Surely if Iob had ſimply had that reſpecte with him, hee had had good reaſon in his ſo dooing. But when hee ſayeth, that God had ouerthrowen him, and all was out of order: hee ſheweth himſelfe too bee ouermayſtred of his affections. True it is that hee alwayes knewe God to be rightuous: according as wee ſee that although hee were ſhaken, and that ſuche woordes had eſcaped him, yet hee returneth home againe, and acknowledgeth that he ought too holde his mouthe ſhette. Neuertheleſſe hee cea…eth not too hauehave his skumme, as a boyling pot that ſeetheth vp into greate walloppes muſte needes ſpirt ouer on one ſide or other. Euen ſo doth Iob. And it behooueth vsus too knowe that hee ſtormeth to muche agaynſt God: whiche thing is greatly for oure profite, if we can apply it to our inſtruction. For touching the firſte place, wee ſhall hauehave profited greatly, if wee beare away this leſſon, that God dooth ſometymes puniſhe men not in reſpecte of theyr ſinnes, but too humble them, bycauſe his intente is too ſhewe that hee hathe full authoritie ouer his creatures, and hathe ordeyned them as mirroures of pacience, bycauſe hee wyll make them too feele theyr owne infirmities, that they maye knowe themſelues the better, when they perceyue that there bee couert vices in them which are diſcouered by afflictions, and that they hauehave not had ſuche conſtancie in them, as were requiſite, but hauehave ſwarued aſyde: and that when they ſhall hauehave ſeene themſelues ſo ſtumbled, they maye bee the more prouoked to call vponupon God, knowing that if he had not reached thē his hand, they had bin vtterly vndone. And ſurely whenſoeuer we indure any affliction: the beſt remedy is for vsus to enter into the knowing of our ſinnes, and eueryevery man to accuſe himſelfe, ſaying▪ Alas, I hauehave offended my God ſo many wayes, that if he ſhould puniſh mee a hundred folde, I hauehave deſerued it, and much more. Agayne, if wee ſee not alwayes wherefore God ſcourgeth vsus: let vsus ſay, VVell Lorde, thou art rightuous. Although I bee not able to atteyne to the reaſon of thine intent: it ought to ſuffize mee too knowe that thou doeſt not any thing, but rightly and indifferently. Then lette vsus aſſure our ſelues, that wee hauehave true wiſedome, if wee can ſo glorifie God, notwithſtanding that hee holde oure eyes cloſed vp and leade vsus as poore blinde ſoules. Let vsus bee contented to walke whitherſoeuer he leadeth and directeth vsus, aſſuring our ſelues that his onelyonly wyll muſte bee to vsus the infallible rule of right: whereas wee ſee Iob ſo ouermayſtred of his affections, let vsus vnderſtande that it is a right harde thing for vsus too ſubmitte our ſelues too the ſingle will of God, without asking a reaſon of his woorkes, and ſpeciallie of thoſe woorkes that ſurmounte our witte and capacitie. And this is it that I ſayde afore: namely, that it is a perfect and more than Angelicall wiſedome, too hauehave the skill too yeelde ſo muche honour vntoo God, as too reſt meerely and ſimply vponupon his pleaſure, that although wee finde the matter ſtraunge, and (to our ſeeming) vtterlye contrarie too all ryght and reaſon: yet wee bowe downe our heades, and ſaye, Lorde, although thy iudgementes bee as a deepe gulfe: yet will not wee preſume too encounter them. And truely Iob was fully diſpozed ſo to doo. Yea, and althoughe hee had had rough aſſaults and temptations: yet in the ende he got the victorie. Neuertheleſſe, wee ſee that hee ſwarued in ſaying, God hath ouerthrowen my iudgement: that is to ſay, he handleth mee not lyke a iudge, but ſteppeth too mee with extraordinarie rigoure as thoughe hee had no compaſsion of mee. Seeyng that Iob was tempted ſo farre, what ſhall becomme of vsus? Therefore lette vsus applye all oure wytte and all oure indeuoure too this leſſon, namelye too reſte ſimply and meerely vponupon the good will of our God, and not too tarrye vponupon temptations, althoughe they cary vsus ſometimes away, but to holde our ſelues ſhorte and too reyne our ſelues with that bridle when wee ſee that God playeth the iudge with vsus, and that mortall men auaunce themſelues agaynſt their maker, and cannot find in theyr hates to ſubmitte themſelues too that which hee ſendeth. For although they proteſt the cleane cōtrary: yet in their doings they ſhewe that they blame God of crueltie, and woulde fayne go to lawe with him. Thus yee ſee what we hauehave to beare in mynde. And Iob muſt ſerue vsus for ſuche example, ſith wee ſee the exceſſe of his pangs. Howbeeit if wee compare him with thoſe that ruſhe intoo diueliſhe boldeneſſe: wee ought yet to be better warned to humble oure ſelues. As howe? VVe ſhall ſee manie that are not like vntoo Iob. For they not onelyonly hauehave a pang or twayne in chafing: but they alſo continue from euill to woorſe. And when any matter falleth not out too theyr minde, firſte they fall too murmuring agaynſt God, and afterwarde take libertie to chafe at him: and then if they meete with any vneaſie ſaying, theyr headineſſe is ſuche as they make no bones too auaunte themſelues agaynſte God, yea and to bee wilfull to the vttermoſte, as wee ſee theſe ſelfewize folke doo, inſomuche that if there be any thing in the holye Scripture that agreeth not with theyr witte and fooliſhe brayne, it muſte bee condemned▪ at the firſt daſhe, without ſcanning from whence the ſame proceedeth. And afterwarde although they bee conuinced: yet ceaſſe they not to be ſo ſhameleſſe as to lifte vp themſelues agaynſt God and agaynſte his ſecrete and incomprehenſible iudgementes, and to ſay, Tuſhe it is impoſsible for this to enter into my heade. VVell my freende, if you bee blinde, is the Sunne therefore darke, and ſhineth it not? If a blinde man ſay, I ſee no lyght, is that as muche to ſay as the Sunne doth but darkē men? That were well to the matter. Therefore ſith wee ſee the Diuell caryeth away men in ſuche a rage, that they conclude theyr reaſons agaynſte God, ſo muche the more ſtandeth it vsus in hand to indeuer to bridle our ſelues ſhort. And if our impaciency do erewhiles prouoke vsus, and pricke vsus forward to bee angry with God, and too fret with our ſelues: at leaſtwiſe yet when wee hauehave well ſtormed, lette vsus come home againe, (for it is better to turne late than neuer) and let vsus ſay, Lorde what would become of mee, if thou hilde mee not backe? Euen ſo my God, it behooueth me to be gouerned by thy ſpirite, that thou giuegive mee the wiſedome to bee wholly ſubiect to thy good will, whatſoeuer may betyde mee. Lo what we hauehave to marke. Moreouer let vsus alſo compare our miſeries with Iobs. For if wee conſider well the afflictions that he indured: they bee ſo ſtraunge as hee myght well ſay, I know not how I may take them, for▪ God oppreſſeth mee ouerſore. And for proofe hereof, if God touche vsus but with his little finger: wee bee ſo tender that by and by we are angrie, [and fall to ſaying,] Howe goes this geere? If God ſende vsus any common diſeaſe, we beare our ſelues in hande that hee ought rather to hauehave ſpared vsus. If hee afflict vsus in any wiſe: that wyll make vsus to ſtorme. To bee ſhorte, lette him giuegive vsus but one laſhe with his rodde: and wee will ſaye hee hath thundred vponupon vsus. Seeing we be ſo impacient, let vsus conſider what Iob indured, and what woulde become of vsus if we ſhoulde come to the ſame poynt. VVoulde he do no more but caſt vp ſome skumme and aſſwage againe? No. It were the nexte way too ſette vsus quite ouer oure ſhoes, ſith wee bee ſo inclined therevnto vppon eueryevery ſmall occaſion. So muche the more therefore behooueth it vsus to knowe that wee hauehave not profited in Gods ſchoole, tyll wee hauehave learned too take paciently all corrections that he ſendeth vsus, ſeeing that they tend to our welfare. Thus yee ſee what wee had more too note vponupon this ſentence. Howbeeit among other things, lette vsus marke that it is a harde and verye daungerous temptation when God heareth not our cryes and complayntes. And why? For it is ſayde that Gods name is as a ſtrong and ſure hold for all ſuche as flee vntounto it. VVhoſoeuer calleth vponupon the name of the Lorde ſhall be ſaued. Yea and although that heauen and earth were medled togither, and the whole order of nature confounded: yet ſhoulde we ſtill be preſerued by calling vppon the name of God, as …oel ſayeth. God hath promiſed that he will heare vsus before we opē our mouth: and reach out his hande to helpe vsus before we ſpeake. Ye ſee then that God ſheweth himſelfe ſo bountifull as yea would maruell, aſſuring vsus that he will ſuccour our neceſſitie: and yet for all that, when we ſhall hauehave called vponupon him, more than once or twice, and when wee ſhall hauehave perſiſted in praying him to hauehave pitie vponupon vsus, wee ſhall continue ſtill in one ſtate, (and whiche woorſe is) it ſhall ſeeme too vsus that God ſharpeneth himſelfe agaynſte vsus, to torment vsus the more when we hauehave called vponupon him: And what a temptation is that? It is ſayde to mee that the name of God is my refuge, and that God is neere vntounto all them that call vppon him faithfully: I hauehave aſſayed what thoſe promiſes meane, & I feele no cōmoditie by them: but rather my miſerie is increaſed the more. And what a thing is that? Yet notwithſtanding Iob came too that poynte, and not Iob onelyonly, but alſo Dauid and the reſte of the faythfull. And ſpecially it behoueth the ſame thing too bee fulfilled in oure Lorde Ieſus Chriſte, according alſo as it is he on whome this ſentence is veryfied: namely, I crye vntoo thee daye and nyght, and yet thou eaſeſt mee not of my miſeries. Thou ſeemeſt too hauehave forſaken mee: when oure fathers reſorted too thee, they alwayes perceyued that it was not in vayne, but thou putteſt mee heere too confuſion. But hereby wee note, that although God hauehave promiſed too bee neere vntoo all them that call vppon him, and too ſuccoure them before they open theyr mouthes too deſire him: yet dooth not that importe that hee ſheweth it alwayes to the eye. How then? After hys owne manner. It is certaine that before wee call vppon God, hee is willing and readie too helpe vsus. And for proofe heereof, whence commeth the affection of praying? Commeth it not of the holie Ghoſte? For a man woulde neuer of his owne minde reſort vntounto God. Then it is bycauſe God looketh vntounto vsus with pity, when we thinke he hath turned his back vponupon vsus. Agayne, if we hauehave ſtoode vp any tyme: it muſte needes bee that it was through the power whiche hee gaue vsus, and that his ſuccouring of vsus with his hande, made vsus to bee pacient and lowly in our aduerſities. And true it is that we may hauehave ſuche a conceyte as it maye ſeeme too vsus for a tyme that God hath gyuen no eare too vsus. VVee ſee howe it was ſo with Iob, and with Dauid, yea and that Ieſus Chriſte alſo was fayne too come to that poynte: not that hee was tempted after our maner, that is to ſay, with impacience: but yet notwithſtanding bicauſe hee had to fight agaynſte his owne humaine nature, hee was fayne too ſuffer anguiſhe of minde. And foraſmuche as God had lefte him deſtitute of all helpe, hee was inforced too crie out: My God, my God why haſte thou forſaken mee? Therefore when wee hauehave ſuche temptations, and are greeued by reaſon of the infirmities and greate ſtore of vices that are in vsus, according as wee are full of diſtruſte, ſtubbornneſſe, pryde, and other like things: let vsus hauehave recourſe vntounto this poynte, that we bee not the firſte whome God hath minded too ſuccoure, and hauehave in the ende felte the profyte of theyr prayers, notwithſtanding that they languyſhed vnderunder his hande for a tyme. So then let vsus hold oute, and ſuffer God to keepe vsus in languyſhing as long as it pleaſeth him, euen tyll hee hauehave delyuered vsus and ſhewed himſelfe oure Sauioure [too the full] according as hee hath gyuen vsus ſome taſte of it already in this worlde.
Nowe lette vsus fall downe before the face of our good God with the acknowledgemēt of our ſines, praying him ſo to clenze vsus of them, as there may be nothing in vsus to hinder vsus from comming right foorth vntounto him, and that in our comming wee may finde him ready too receyue vsus for our Lorde Ieſus Chriſtes ſake. And ſo let vsus all ſaye: Almighty God our heauenly father. &c.