Sermons on Job, Sermons · Chapter 21 · Sermon 82
The .lxxxij. Sermon, which is the fift vponupon the .xxj. Chapter.
22 VVho is he that vvil take vpō him to teach God knovvledge, vvho iudgeth the higheſt things▪
23 This man dieth in his full ſtrength, at his eaſe, and quietly.
24 His breaſts or teates are full of milke, and his bones flovv vvith Maree.
25 And another dieth vvith great paine, and neuer eateth vvith pleaſure.
26 They are laide both in the duſt, and the vvormes ſhall couer them.
27 I am not ignorant of theſe things, and hovv you go about to do me vvrong.
28 For you ſay, vvhere is the houſe of the Prince, and vvhere is alſo the Tent of the vvicked?
29 Aske them that go by the vvay, for ye can not denie their ſignes.
30 The vvicked is kept vntounto the day of deſtruction, they ſhall be brought forth to the day of vvrath
31 VVho ſhall ſhevve him his vvay too his face, and vvho ſhall tell him againe of that vvhichwhich hee hath doone?
32 He ſhall be brought to the graue, he ſhall be layde into the tombe.
33 The grauelly earth ſhall be ſvveete vntounto him, and euerie man ſhall go after him, and the number of them that vvent before him, is infinite.
34 And you comfort me in vaine: for in your anſvveres there is nothing but lyes.
IOB here proſecuteth the matter that was treated of yeſterday, that is to wit, that although it ſeeme ſtraunge in oure fantaſie that God ſhould intreat men ſo confuſedly: yet it becommeth not vsus to reproue him, nor to wage the law againſt his iuſtice, nor to murmure as though he did euill: but we muſt humble ourſelues before his maieſtie, knowing that his prouidence and gouernment is a wiſdome to high and to profound to be comprehended of vsus. This is the contents therof. Now to ſhew that it is ſo, he ſaith, The one ſhal die in distreſse, and the other ſhal die with …aſe: that is to ſay, we ſhall ſee ſome that all the days of their life ſhall do nothing but pine away in great miſerie: and at length they die, beeing wery to liue any longer, bicauſe in their life time they had nothing but trouble and torment: the other are fat and in perfect health, yea they are riche and wealthy. This is it that Iob meeneth by this ſimilitude, their breaſts are full of milke, and their bones are full of maree, that is to ſay, beholde they are fat euerie way. Now when we ſee this diuerſitie, the cauſe thereof is vnknown vntounto vsus. For if any would ſay, howe happeneth that ſome do ſo proſper, and ſpende their whole life in pleaſure and eaſe, and other ſome liue in continuall payne? what meeneth this? he ſhould ſee no manifeſt reaſon thereof. It is truth that there be ſome of Gods iudgements (as it hath beene touched heere before) ſo well knowne vntounto vsus, that if we would open our eyes, wee might well marke and ſee the cauſe why God dealeth ſo with men: but it is not alwayes ſo: for God intendetd too trie our obedience by holding our eyes cloſed, ſo as we know not the reaſon of his worke, but are as it were blinde in that behalfe. Then if we giuegive him the glorie, and confeſſe that he is iuſte and true, although the ſame bee not manifeſt vntounto vsus: it is a good try all of our fayth and ſeruice that wee yeelde vntounto him. On the contrarie part, if wee will bee ſharpe witted, and ſuttle, and be too curious in ſearching things, ſo that we will not allowe God for rightuous vnleſſe he ſhew vsus the cauſe why: this is a Diueliſhe pryde, and therein wee declare our ſelues that we will not be ſubiecte vntounto God but by force, and when it ſhall pleaſe vsus. So then let vsus note that Iob heere ſpeaketh of the iudgements of God, that are yet hid from vsus, as the moſte parte of them bee▪ VVell, what muſt wee ſay in this caſe? who is hee that will teache God knowledge▪ that is too ſay, who is hee that will ſhewe God his office? who is hee that will teach him his leſſon, and ſay, he muſt worke on this faſhion, or on that? Shall we bee they? Can we aſcende ſo high as to come to the infinit heigth wherein God is? Alas there is to great a diſtance. And if we will lifte vp our ſelues ſo high, God can bring vsus downe well ynough to our ſhame and confuſion, for it appertaineth vntounto him to diſcuſſe high matters. Shall we walke aboue the Angels of heauen? VVee muſt with all humilitie reuerence the ſecrets of God and his incomprehenſible iudgements and ſhall mortall man, that is but duſt and aſhes, take vponupon him to ſearche them out, and to knowe a reaſon thereof? Then muſt we humble our ſelues to beholde the iudgementes of God: and when they ſhall ſeeme vntounto vsus not to bee reaſonable, yet let vsus learne to be content with them, brydeling and as it were impriſoning our myndes, leaſt God ſhould bee diſguyſed by vsus, and his maieſtie and glory trāfformed. VVe muſt acquaint our ſelues (I ſay) to beholde things, and to conclude that God doth them according too reaſon, although it ſeeme not ſo in our owne eyes. And why? for (as I hauehave already ſayde) during this life our God will ſee whither we will confeſſe him to bee iuſt, wiſe, and good, although wee hauehave no knowledge of his rightuouſneſſe▪ goodneſſe, and wiſedome. True it is that hee ſheweth vsus ſignes inough of it: for he will not be glorified of vsus, and in the meane whyle leaue vsus ignoranthowe, nor wherefore: hee miniſtreth vntounto vsus matter ſufficient to gloriſie him: but ye the doth many things wherein wee are as it were blinde. Men muſt not then vſurpe that which appertayneth not vntounto them, that is to wit, that they ſhould ſay▪ well, we may iudge according to that we ſee. Yea, and where is then the prayſe which thou oweſt vntounto thy God and thy maker? wilte thou meaſure him by thyne owne capacitie? thou arte nothing. VVhat are thy mynde and vnderſtanding? Are they of ſuch cōſtancie and force, that the whole glorie of God can be encloſed and cōpriſed in them? doeſt thou not heerein take too much vponupon thee? Therfore when we ſee things in this world turned vpſide downe, what muſt we do? let vsus knowe that for all that, God diſpoſeth things as is meete, & knoweth the reaſons whiche are hid from vsus: and in the laſt day, that which is now as it were buried, ſhall be made very manifeſt, and we muſt ſuſpend our iudgement till that time. Truth it is that we may pray God to make vsus to perceiue wherefore hee doth afflicte vsus, when we be afflicted. VVhen a man is in ſuch payne and findeth himſelfe in great anguiſh and miſerie: he may runne to his God, and ſay, Alas Lorde this thing ſhould ſeeme very ſtraunge vntounto me, and therefore I might leeſe my paciēce, were I not aſsiſted of thy goodneſſe: and euen that which is for my wealth and profite, ſhould turne to my hurte and confuſion: and although I perceyue not the cauſe wherefore thou puniſheſt me ſo: yet muſt I know that it is for my wealth. Neuerth eleſſe voutſafe to let me vnderſtande, to what ende thou doeſt afflict me. If a man be at his eaſe, he muſt alſo bridle himſelfe, and pray vntounto God that he would not ſuffer him to abuſe the benefite that hee hath receyued, as to ſay, I am more worthie than other men to bee loued of God: for he dealeth with me after an other ſort: I ſee a great number of men verie miſerable, and yet I hauehave what I can deſire, which is a token that God is verie well pleaſed with me. So then let not this pryde and arrogancie enter into our heads: but leaſt we be tempted with it, we muſt pray vntounto God that he make vsus to vnderſtande, wherefore he ſpareth vsus. VVee may then deſire of God that hee would ſhewe vsus the cauſe of his workes: yea ſo farre forth as it is expedient for vsus: but wee muſt alſo come with all humilitie, not taking vponupon vsus to make God ſubiecte to our iudgement, to ſay, that he muſt diſcloſe vntounto vsus in euerie poynt wherefore he doth this or that. No: but let vsus tarie paciently vntill he declare vntounto vsus, that which we knowe now but partly. And for as much as we can not atteine to the full knowledge of Gods workes and to the cauſes of the ſame, vntill we be tranſſormed into his image: when wee hauehave in this life gotten ſome ſmall taſte of his goodneſſe, rightuouſneſſe, and wiſedome, ſuche as it pleaſeth him to communicate vntounto vsus by his holy word, where he teacheth vsus that which hee knoweth too bee expedient for vsus at this time: let vsus cōtent ourſelues with it. VVhichWhich thing can not be done, vntill we hauehave renounced this curioſitie that is in vsus, and the deceiueable boldneſſe whervnto we are too much inclined and gyuen. Let vsus then kepe this ſenſence well in remembrance, where it is ſaid▪ who is he that will teach God his dutis? Are wee ſuch great doctours that we can teach God his leſſon, and controll him? Now when men murmure ſo againſt the prouidence of God, and finde faulte with it: it is as muche as if they would take in hande to teache God. And what arrogancie is it, that a creature, in whome there is nothing but all beaſtlyneſſe and ignorance, ſhoulde take vponupon him too teache his Creator? Then is it a curſed monſtruouſneſſe and againſt nature, when men doe ſo highly exalte themſelues, as they will gayneſay and reply againſt the workes of God. True it is that wee thinke not of it at the firſte: but yet all the murmurings and replyes that wee make, and all the miſly kings that wee hauehave of that whiche God doth contrarie to our iudgement and appetite, are as many blaſphemies: for it is the tayle of all our euil thoughts. To bee ſhort, who ſo euer is not content with Gods prouidence (yea and that with all humilitie,) confeſsing generally, that what ſo euer proceedeth from him is good and rightuous: the ſame (as much as lieth in him,) would pull God out of his heauenly ſeate, and ſpoyle him of his maieſtie, and ſet himſelfe in his roume and place. VVee make faire proteſtation that we meane no ſuch thing, but the thing it ſelfe declareth otherwiſe. To be ſhort, as oft as we be tickled with this curioſitie to be to ouer inquiſitiue of heauenly matters, and in the meane ſeaſon hauehave ſuch boldneſſe mixt withal, as we rage againſt God: let vsus note that we muſt come to this cōpariſon, what art thou? and what is God? he is thy creator, and doſt thou▪ ſet thy ſelfe againſt him to diſpute of his workes, as if thou were his fellow? And what preſumeſt thou to do▪ haſt thou any thing in thee, wherfore thou ſhouldeſt enter into ſo deepe matters, and make all things ſubiecte to thy iudgement? VVhere art thou become wretched creature? VVhen we are once come to this compariſon, it muſtneedes be, that we be worſe than mad, if this pride wherewith we be puffed vp, bee not quite throwne downe. This is it that Iob ment heere to teach in ſaying, who is hee that will teach ment heere to teach in ſaying, who is hee that will teach God knowledge? Furthermore, bicauſe men be ſo bold, as they can hardly be brideled, vnleſſe they be holden by violence, and as a mā would ſay bound by chaines: he ſaith yet ſhall God iudge high matters. As if hee ſhould ſay, well, when men will vſurpe that which doth not appertain vntounto them, as to pleade againſt God: what ſhall they get in the ende? Truely, they may alledge this and that: but yet God ſhall not bee diminiſhed. Let men then exalte them ſelues as muche as they can poſsibly, yet ſhall God alwayes remayne in his place ſpite of their teeth. And hee ſhall not onelyonly remayne ſafe and ſounde: but hee ſhall alſo ſit aboue as iudge of hygh matters, and we ſhall leape here like frogges. Shall we flye aboue the cloudes? and although wee had wings to flye ſo hygh: yet are the Angels farre more glorious and excellent. But yet are the Angelles Gods fellowes, or equall with him? No: Contrariwiſe it is ſayde, that they hide their faces with their wings: as wee hauehave ſeene in Ezechiell vnderunder the figure of the Cherubins, and that the Angelles (although there bee a great Maieſtie in their nature) neuertheleſſe when they beholde the brightneſſe of God, are conſtrayned to hide them ſelues before the glorie that is in their Creator. Seing then, that ſo noble and excellent creatures are as it were aſtoniſhed, when they ſhould come neere vntounto the Maieſtie of God: what ſhal we do in compariſon of them? Seeing that God iudgeth high matters, ſhall we preſume to exalt our ſelues againſt him? VVell, we can not come ſo farre, and whatſoeuer we ſhall throw againſt him, ſhall doe him no harme: but it muſt returne to our owne confuſion: it is as much as if we ſhould caſt ſtones ouer our owne heads, they muſt needes fall ageine vponupon vsus, and yet we ſhall not be able to reach vntounto God. VVee might peraduenture ſtrike a blowe at him, if hee were on the onſide or on the other of vsus: but ſeing he is aboue vsus, yea and ſo highe that we are not able to reach vntounto him: if we lift vp our ſelues againſt him, it is as much as if wee ſhould caſt a ſtone on highe, which (as I hauehave ſayde) muſt needs fall againe vponupon our owne heads, and ouerwhelme vsus. So happeneth it to all them that will make ſuch argumentes, and after their owne fantaſie diſpute of Gods workes, and replie againſt him. They do in deede throwe ſtones, but the ſame muſt needes fall againe vponupon themſelues. And this is it that is ment by that is ſayde, that all they which ſhall daſhe againſt this ſtone, muſt needes bee bruſed and broken: yea and in the ende this ſtone ſhall fall vponupon them too crouſe them, and quite ouerwhelme thē. Let vsus note alſo, that God iudgeth high matters, not only in that he is the ſoueraine aboue all creatures: but in that he doth ſet himſelf ſpecially againſt them that do ſo highly eſteeme of themſelues more than becommeth thē, and aboue their degree: for he ſayth that hee is a mortall enemie to all the proud. Let vsus learne then, that if ther be any ſuch that will ſo exalt thēſelues, the ſame muſt needs turne to their ruine: as it is written, he that will humble himſelfe, ſhall be exalted: and contrariwiſe, hee that will exalt himſelfe, muſt be brought to nothing. It is the peculiar office of God to doe things in this ſort. Let vsus note then that there is nothing better than to be wiſe, onelyonly ſo farre foorth as it pleaſeth God to inſtructe vsus, and let vsus knowe that to obey him, and to ſubmit our ſelues vntoo him in all things, is our true wiſdome. And when things come not to paſſe as we would wiſhe, ſo that we be caſily ſtirred vp to enter into ſome diſputation: let vsus ſtay our ſelues, and ſay, yea but God hath ſuch a perfection in him that there can nothing proceede from him, but it is good and rightuous, and his will only ought to ſuffice vsus: for it is the rule of all well doing, this is the fountaine thereof, let vsus drawe out of it boldly. So when he ſheweth vsus the reaſon of his workes, let vsus giuegive him thankes, and with all humilitie receyue whatſoeuer hee teacheth vsus. But if hee hide them from vsus, let vsus bee content to bee ignorant, ſo farre foorth as it ſhall pleaſe him, knowing well that hee reuealeth vntounto vsus what ſoeuer he knoweth to be profitable for vsus. Howſoeuer it be, he will kepe vsus within a certeine meaſure, to the ende we ſhould learne what it is to obey him, and too confeſſe that hee is iuſt, although hee ſhewe vsus no reaſon of his dooing. This is the ſumme of that which we hauehave to learne out of this place. Nowe to ſhewe the greatneſſe of this temptation, it is ſayde afterwarde, that both of them are conered in the duſt, and that the wormes eate them. In deede when we ſee that a like ende happeneth to them bōth: although wee hauehave beene diuerſly delte withall in this worlde▪ it might ſeeme that God playeth no more the iudge. But oure ſayth muſte ſurmount the graues, and what ſo euer wee can beholde, with the eye. And this is it that is oftentymes taught vsus, that fayth is a ſight and beholding of thinges inuiſible. VVe ſhall ſee ſome good man that ſhall hauehave ſerued God all the dayes of his life, and ſhall hauehave walked verie vprightly and ſincerely: and neuertheleſſe hee ſhall bee in continuall greefe and paynes, and God ſhall not ceaſſe too ſende hym may tormentes euen too the death, to the whiche alſo hee muſt goe pyning on a long tyme. And others that ſhall runne headlong too all euill, ſhall dye at their eaſe. As I hauehave ſayde this in the conſuſion of things. And what is the ende of it? they come to the graue. Are they in the duſt? they conſume away there, the woormes eate them, it ſemeth that he that toke paines to ſerue god hath loſt his labor. And why? Behold they are all gathered into one heape, the good and the bad: as well thoſe that hauehave liued heere in great mirth and pleaſure, as they that hauehave ſound nothing but ſorrow and trauell in this world. VVhat ſhall we ſay to this? It is certaine that we ſhall be amazed if we ſtay ourſelues vponupon that which may be ſeen with the eye. VVhat is to be done then? VVe muſtaſcend higher, and knowe that God reſerueth vntoo himſelfe a iudgement that appeereth not preſently. Yea truely. For faith beholdeth things inuiſible and things that are hid. Let vsus knowe then that although in death all be like, yet there is a far diuers condition. And when ſhal that be? our God ſhal declare it in time conuenient. But in the meane ſeaſon it is our dutie to walke alwayes in his feare, and to conclude, that ſeeing hee is iudge of the worlde, iniquitie ſhall not remaine vnpuniſhed. And they that hauehave taken paynes to obey him, and to walke according to his rightuouſneſſe, ſhal not hauehave labored in vaine, nor be diſappoynted of their expectation. Thus muſt we conclude and go ſtil forward. And we ſee alſo that god ment to declare the ſame vntounto vsus by the mouth of a deceiuer. For although Balaam endeuered to ouerthrow all truth, and to turne it to a lie: yet God hilde him as it were in a racke, that he was forced to ſay that the death of the rightuous is to be wiſhed. Let my death (ſaith hee) be like vntounto the death of the rightuous. He ſaith not this of his own head. For hee would (as much as lay in him) hauehave brought too naught, atd vtterly aboliſhed the maieſtie of God. But yet ſeeing God maketh him ſpeake thus: it is more than if he had ſent all the Angels of heauen. God I ſay did then authorize this doctrine with a peculiar marke, when he did conſtrein and inforce a wicked man, and an enemie of the truth to ſpeake on this wiſe. This is it then that wee hauehave to learne: to wit that we muſt not faſten our eies vponupon the graue, when wee ſee that all is there brought vntounto one heape, and that there is no difference betweene the good and the bad, betweene the rich and the poore, betweene thoſe that hauehave liued at their eaſe, and thoſe that hauehave alwayes bin in ſorrow and paine. It is true that in death all things are turned vpſidedown▪ but God knoweth how to bring all things into an order and perfect ſtate as it is ſaid that at the coming of our Lord Ieſus Chriſt, when he ſhall appeere to iudge the world, then ſhall be the reſtoring of all things. If it be ſo then that Ieſus Chriſt ſhall come to reſtore the world: It followeth that the world at this day is out of frame, and things therin are out of order: but in the meane ſeaſon let oure faith ſurmount all theſe things here, and let vsus paciently abide till God finiſh his works, and finde a remedie for all. Nowe Iob addeth furthermore that the thoughts of them that went about to confounde him, are not vnknown vntounto him, nor the ways that they vſed to do him wrong: as if hee ſhould ſay, I ſee whereto yetend. For yee are as it were ſuborned of Satan to bring men to diſpaire. But I will hold me faſt in the hope that I hauehave in my God. And although I be here ſo much oppreſſed as is poſsible for any man to be: yet will I ſtill continue calling vponupon him that hath promiſed to be my ſauiour, and I ſhal not be ouercome for any of your temptations. Thus then doth Iob arme and defend himſelf againſt al that was obiected againſt him by his friendes: For hee ſawe well ynough that they tended to no other end nor purpoſe but to bring him to diſpaire. Nowe this place here conteineth a profitable doctrine: which is, that wee ſhould alwayes learne to knowe the ſubtilties of Satan when he goeth about to bring vsus into diſpaire: and that we ſhould bee armed againſt him. For if we hauehave the wiſdome to take heed of the malice of men, when we ſee that they go about to hurt vsus, and ſeeke our vtter ruine and deſtruction: muſt wee not much more ſharpen our wits and ſpirites to reſiſt Satan, who is the Prince of all iniquitie. The thing then that we ought to knowe, is that when men goe about to do vsus harme, we muſt ſtand vponupon our garde, and conſider the force and ſtrength that is in our enemies. And if we cā not ouercome him by force, we muſt fall to pollicie. If we ſee a man go about to beguile vsus by wicked ſlight: we will beware of him well inough. But (as ſayth Saint Paule) our fighting is not againſt fleſh and bloud: that is to ſay, when we hauehave to deale but with men, it is nothing: but we hauehave to deale with ſpirituall enemies which are principalities. Behold Satan vttereth all his force, and wee hauehave to fight againſt the Diuels in the ayre, which winde about vsus, and inuiron vsus on all ſides: and they hauehave firie dartes wherewith wee ſhould bee ſtricken downe incontinently: if wee were not well furniſhed and armed at all poynts. Therefore, it ſtandeth vsus in hand to be watchfull in this cace aboue all things and to bee acquainted with Satans wyles, according alſo as Sainte Paule ſpeaketh of them in another place. This is it which wee hauehave too marke in this ſtreine: namely that foraſmuch as Iob was fenced againſt all the temptations that were put to him by thoſe whom the diuell ſtirred vp againſt him: when we ſee men go about to leade vsus to deſtruction, we muſt hauehave our eyes open to eſpie their ſlightes, that we may prouide to diſappoynt them. And if we hauehave this aduiſedneſſe in reſpecte of men, let vsus much more hauehave it in reſpect of Satan. For he is our cheefe enemie whome we hauehave cheefely to reſiſt, that we may repulſe all the practizes and deuiſes whiche he can attempt againſt vsus▪ And herevpon let vsus mark, that all excuſes are taken from vsus, if we bee ſurpriſed by the temptations whereof euerie man ought to take heed. If wee ſteppe awrye, euerye of vsus will alledge that there was ſome meanes or other, and that hee was ſeduced by ſome other man. And finally, wee put the ſame thing in vre which was ſhewed vsus by our father Adam, when hee ſayde, The woman which thou gaueſtme hath deceyued me. Yea, but our Lorde hath giuen vsus diſcretion ynough, ſobeit that wee can finde in our heartes to be watchefull. But as for them that will bee wittingly rocked aſleepe: muſte not Sathan needes ſnarle them in his ſnare, and make them to wander here and there? Are they not well worthy of it? Yes: For they ſeeme to be willing to breake their owne neckes, and to hauehave ſought pittes to fall into, and that they be well at eaſe when they find any meanes to ſtart out of the way. There are many that ſeeke ſtumbling blockes, and afterward ſay: Oh, beholde, ſuch a one hath beguiled me. But if we kepte watch as God warneth vsus, wee ſhould alwayes be preſerued from the daungers wherewith we be ſnared. Thus ye ſee what wee hauehave to marke vponupon this place. And immediatly Iob ſayth, Inquire of them that go by the way, you can not denie their ſignes. This ſtreyne is expounded diuers wayes. There are that take theſe Iourneyers and wayfaring men, in an allegoricall ſenſe for the faythfull, bycauſe they bee pilgrimes in this worlde, and hauehave no reſting place: but that is too muche ſtreyned. Some vnderſtande that Iob ment too ſaye heere, that his freendes tooke him as a wayfarer, that is to ſaye, as an vnknowne man. As if hee ſhoulde ſaye, yee handle mee worſe than you would doe a wayfarer or an vnknowne man. Otherſome take it after an other faſhion: but let vsus holde vsus too the playne meening: whiche is, that Iob meeneth too ſaye heere, that if his friendes, (or at leaſtwyze thoſe that bare the name, and were come vntounto him vnderunder that pretence) had a ſounde and vncorrupted iudgement, they would not hauehave vſed ſuch ſlaunders againſt him. His ſaying then is, yea, aske the wayfaring menne, the thing whereof yee hauehave hithertoo reaſoned, and euerie one of them can tell it you. And why? Bycauſe they are not yll mynded. For in as much as theyr heades bee not forepoſſeſſed with cruell iudgemente, they will ſpeake the truth and as the thing is. It behooueth vsus then too bee likewiſe moderated. This is the ſumme of that whiche hee ment too ſaye. Nowe by this wee are taught, that there is nothing ſo contrarie too reaſon and truthe, as an euill affection that a man ſhall hauehave nouriſhed and conceyued within hymſelfe? for hee ſhall bee ſo blynded therewyth, as hee ſhall not bee able too diſcerne anye more, and the lyght ſhall bee vntoo him alwayes as it were darkeneſſe. This maye helpe vsus muche, if wee applye it too oure vſe as it behoueth vsus. VVherefore? VVee ſee howe euerie man letteth looce the bridle to his affections. VVhen we iudge of any thing, hauehave wee reſpect vntounto reaſon to bee guided by it? No ſurely, but our affections do ſo rule vsus, that we ſee nothing, bycauſe wee are before occupied with ſome fantaſie. One is caried away with his pryde, and hee will not turne whatſoeuer happen. And if a man aduertiſe him of it, he will not hearken to it: what reaſon ſo euer a man ſhal vſe vntounto him, it ſhal preuail nothing with him. VVhē a man is ſo hardned againſt God and all equitie, he thinketh he could not get better eſtimation, than to remayne ſtubborne to the ende. Againe, an other is poyſoned with ſome hatred or diſpite, wherevpon hee will iudge raſhly hauing no power too inquire whither the thing bee ſo or no. Foraſmuch as this vice reigneth ſo in vsus, & doth preuail: ſo much the more ought we to note this place where it is ſayd, that euen the wayfaring men ſhall teach vsus. That is too ſay, that they which iudge of a thing at the firſt ſight, and as it were paſsing by the way, ſhal be better and more vpright iudges than we be. And why? They ſhall not bee forepoſſeſſed with their euill affections which hinder thē from iudging aright and according to truth. This is it that Iob ment to ſay in this place. Nowe he addeth in the end to cōclude his matter which he hath in hand, that the wicked is reſerued to the day of his destruction, and that ſuche men ſhall bee as it were trayned on to the day of wrath. This is a meane that we ſhould not run headlong into raſh iudgement when God puniſheth not the ſinnes of men ſo ſone as we thinke good. And when he afflicteth the good men, and holdeth them as it were vnderunder many tormentes and troubles: then let vsus ſay, yet is the wicked reſerued to his day. If wee had this worde Reſerued, (as it was yeſterdaye handled) well printed in our mynds, it would be a meane to kepe vsus in a feare, that we ſhould not be ſo much caried away as we be, ſeeing the troubles and diſorders that are in this life. But wee can finde in our hearts to reſerue any thing vntounto God, and we think if he bring not this matter to paſſe to day, to morrow he ſhall not come in time. The cauſe that all things are peruerted, is for that we hauehave our minds encumbered: And againe, we ſpeake ſo haſtily and vnaduiſedly, as in the meane ſeaſon we giuegive no place vntounto faith, nor knowe any more of God and his rightuouſneſſe, than experience teacheth vsus. And by this means we exclude the whole worde of God, and ſay that it helpeth vsus no more, and that we will beleue nothing that is therin conteined: but that we will beleeue our owne eyes. Is not this as much as to ſeparate our ſelues from God, and too eſtrange vsus from his ſchoole to be no more his ſcholers? Is it to be maruelled, if after this, men become ſo madde, that a man can do no more good with them, but the diuel poſſeſſeth them and carieth them cleane away? as we ſee many ſuch nowe adayes? No, we muſt not maruell, it is a iuſt iudgement. So muche the more muſt wee marke this doctrine where it is ſayde, that the wicked is reſerued to the day of his deſtruction. To be breef, when we ſee the wicked here to be at their eaſe and proſperitie, and to triumph: it is true that it can not be choſen but we muſt be tempted, and hauehave ſome griefe inwardly [ſo as we thinke thus with our ſelues.] And howe, what meeneth this? that God is ydle in heauen, and ſeemeth to be aſleepe and careth not for things here beneath. There might indeede ſuch fantaſies come into oure heades. But wee muſt beate them backe, and ſay, well Lorde, thou teacheſt me that I ſhould looke further than vponupon this worlde. At the firſt ſight it would ſeeme vntounto vsus that thou were aſleepe: but yet it is clean contrarie. For in as much as we ſee there is another iudgement vponupon the wicked, which is vnknowne vntounto vsus: we muſt alſo know that there is an euerlaſting reſt for the godly. God then giueth vsus alreadie a declaration of his rightuouſneſſe, that there is a iudgement reſerued, in the which all things ſhall bee reduced into good order. Thus muſt wee take ſome profite by the examples that are before our eyes. Therefore if things come not to paſſe as wee woulde hauehave them, ſo as the wicked triumphe, and God maketh no countenance to puniſhe them: and contrariwiſe, the good be tormented, and wee perceyue that they be not ſuccoured nor holpen, but many iniuries and violences are committed againſt them, and in the meane ſeaſon God putteth not to his hand to prouide for them: let vsus run to this that is ſaid vntounto vsus, wel, there is another iudgement: for the wicked is reſerued to his deſtruction. And for aſmuch as the wicked at this day are ſpared, let vsus note that their vengeance ſhal be ſo much the more horrible: Their market is nothing the more amēded for that: but their condemnation is augmented eueryevery day more and more. And why? the time is dearely bought, for that they hauehave ſo mocked at the goodneſſe of God, and hauehave abuſed his wiſedome, and continued ſtill in euill, yea and hardened therein, and exerciſed their malice againſt the good men and children of God. So then the faithfull ought to reioyce in the midſt of their ſadneſſe, when they ſee the wicked ſo reſerued to the day of their deſtruction. True it is, that for a time the wicked ſhal be in this world as it were in a Paradiſe: But ſhall it be always ſo? No, for this life is ſhort and frayle, and they muſt needes come to an account. And when it ſhall bee caſt in their teeth, that they hauehave mocked with god, & diſpiſed his maieſtie, what ſhall become of them, what horrible vengeance ſhall bee prepared for them? Let vsus then conceiue ſuch horror of the finall ſtate and condition of the wicked, that wee may be ſtayed from companying with them, leaſt we be ſpotted with their vices and infections, and be wrapped togither with them in the wrath of God. Furthermore, are we oppreſſed? do we ſee the godly men to be in trouble and anguiſh? VVell, let vsus knowe it to be true that our life is miſerable in ſight: but it is to make vsus go forwarde: they are as it were prickings with the ſpurre for to encourage vsus, and to ſtirre vsus vp too the beholding of the heauenly life, that whyleſt wee labour to come vntounto it, wee might contemne and deſpiſe all thoſe things wherin the wicked are wont to delight, and place their whole felicitie heere in this world. Nowe in the end Iob ſayth, who is he that can iudge in the face againſt him, who is he that ſhall pay him again that which he hath done? It ſeemeth at the firſt ſight, that hee ſpeaketh heere of God: but it is ſpoken rather of the wicked. Neuertheleſſe it tendeth too approue the iuſtice of God, and to ſhewe that the wicked, although they hauehave eſcaped the handes of men, ſhall not fayle but come before the heuenly iudge. This is the ſum of that which Iob ment to ſay. So then although the wicked hauehave ſo paſſed their life as no man durſt ſet himſelfe againſte them, and whyleſt they liued, it ſeemed that they were exalted vp to the cloudes: yet ſhall they not fayle but come to the graue. And it is true, that according to mans iudgement, the ſame might alwayes bee alledged for proofe of the temptations: as howe? VVe ſee that all are equall. But Iob heere concludeth againſt his enemies, that although (to the ſight of men) the ende be like, yet there is a iudgement of God aboue that, and men muſte not become ſo brutiſhe as to ſtay themſelues onelyonly vponupon the graue, and vponupon the things that are ſeene heere, but they muſt know that God ſhal ſo reſtore things, as the gotes ſhall be ſeparated from the lambes, when God ſhall declare himſelf to bee the iudge of the whole worlde: but the time is not yet come. This is the compariſon that Iob maketh heere. Nowe againe hee repeateth that which he had ſayde, that is to ſay, that a man can not diſcerne betweene them both by the outwarde appeerance. And why? This is the man that will be glad of the grauelly ground, but it is that his bodie maye bee buryed therein: it is all one too him after death, and they are laid both togither in the graue. Beholde this is the ſtate and condition of mankynde, as it is ſaid in the Pſalme, that they bring to the graue the bodies of the great and little, of the old and yong and that all go like flockes of ſheepe to the graue. So then by the outward ſight we can not diſcerne the iudgementes of God. And wherefore ſaith Iob thus? Is it bycauſe he mindeth to make a confuſion of all? No: but it is good and profitable for the children of God (as we hauehave alredy declared) to be armed long time before againſt the tēptations that might happen vntounto them, when they ſee the ende of the Godly and of the wicked concerning the outward appeerance to be like: to the end that when they themſelues be afflicted they might call vponupon God, knowing that if their ſtate & condition be poore and miſerable in this world, there is a ioy prepared for them, the hope whereof may well diminiſhe, and mitigate all the heauineſſe and troubles that might happen vntounto them in this world. It is good that mē ſhould know the temptations that may happen vntounto thē. It is true that we muſt not be herein to haſtie, ſo that whē we heare any mention made of the deliuerance that god will ſend vsus in our aduerſities, wee begin by and by to replie. Yea, but when ſhall it be? we muſt not ſtay vponupon ſuch fantaſies: but we muſt generally learne to be pacient in all things, leaſt we fall head long into fleeing fantaſies, and conceyue in our mindes things that God will hauehave yet to remaine vnknowne of vsus. Let vsus then leaue the iudgement to him, vntill he reueale it vntounto vsus, and let vsus know perfectly, that he doth ſuch things as we cannot preſently comprehende. This is the cauſe why Iob ſheweth here that all go to the graue, and that all are brought thither: and it is to the ende that we ſhould gather thus: well, it is true that in death all are like, wee put no difference betweene the godly and the wicked: and (as Salomon ſayeth in his booke of the preacher) a liuing dogge is better than a dead Lion: and the death of a man is like the death of a dog, inaſmuch as the bodie of a man ſhall rot as well as the carkaſſe of a beaſt. VVe ſee all theſe things: but yet we muſt not ſtay there. Let vsus then beholde that which is ſhewed vsus in the mirrour of Gods worde. That is to wit, that there is a greater iudgement which God reſerueth, and will execute when he ſhall ſhewe himſelfe to bee the iudge of the whole world. Thus behoueth it vsus to knowe temptations, & when we hauehave known them, we muſt reſiſt them, & go forward: & let vsus not be ſo foliſh as to ſay Oh whoſoeuer ſhall find proſperitie in this world let him enioy it: for in deth there is no hope. But contrariwiſe, we muſt ſay, if we hauehave aduerſitie in this world, let vsus know that a better hope is layd vp for vsus: and this is it whervnto God calleth vsus. If we hauehave proſperitie in this world, let vsus thanke him for all: but let vsus not put any confidence in it, for proſperitie may be taken from vsus betwene this & to morrow, ſpecially when we abuſe the ſame. Thus I ſay muſt we wey things preſent, and thinke with our ſelues, that if we iudge of them according to mans iudgement, al ſhall be done out of order: and it is to the ende that fayth might preuaile in vsus, and that the woorde of God might guide vsus, ſo as it may be as a candle to ſhew vsus the way in the midſt of the darkeneſſe of this world, vntill we come to that heauenly brightneſſe wher ther ſhal be no knowledge in part, but all perfection, at which time we ſhal behold God face to face.
Now let vsus fall down before the face of our God, with acknowledgement of our faults, deſiring him to make vsus hauehave a better feeling of them, and that wee may be more and more touched with them, ſo as we may be diſpleaſed with them, too the ende wee may inioy the grace that is promiſed vsus in the name of our Lorde Ieſus Chriſte. And that when oure ſinnes paſſed, bee forgiuen vsus of him, it would pleaſe him to guide vsus by his holie ſpirit, ſo as we may alwayes more and more aſpire too the perfection of the heauenly riches, to the which he calleth vsus, where being rid of all our imperfections, and infirmities of man, we may be clothed with his heauenly glorie, which hath bene purchaſed for vsus by the bloud of our Sauiour Ieſus Chriſt. That it may pleaſe him, &c.