Sermons on Job, Sermons · Chapter 27 · Sermon 99
The .xcix. Sermon, which is the third vponupon the .xxvij. Chapter.
8 VVhat is the hope of the hypocrite vvhen he ſhall hauehave heaped vp, and God ſhall hauehave plucked avvay his Soule?
9 VVill God heare his crye vvhen trouble commeth vponupon him?
10 VVill he ſet his delyght on the Almightie? vvill hee call vponupon God at all times?
11 I vvill teach you vvhat is in the hande of God, and I vvill not conceale from you vvhat is vvith the Almightie.
12 Beholde, yee hauehave ſeene all theſe things, and vvhy do yee vaniſhe avvay in vanitie?
WE ſawe yeſterday, that if we will iudge of the ſtate of men, wee muſt not reſt vponupon this preſent life, but we muſt go further: for if we loke no further thā to the life of man: we ſhall ſee that it is but as a ſhadow, & although it were graūted that he had all his own harts deſire, ſo as god wold giuegive him whatſoeuer he wold wiſh: what were al that but a ſmoke that paſſeth away out of hand? Therfore it behoueth vsus to come too the hope that Iob ſpeaketh of heere, that we may hauehave skill to diſcerne whither a mans life be happie or vnhappie. And hee bringeth vsus purpoſely vntounto death, declaring that ſith the vnbeleeuers or deſpiſers of God are plucked out of this world by violence: it behoueth vsus to cōclude, that they be all vnhappy, and that the pleaſures, riches, honour, & ſuch other like things which they hauehave, are but deceitfull vanitie, and we muſt not buſie our heads about them. Therfore when a mā liueth after ſuch a ſort in this world, as he knoweth himſelfe to be in Gods hand, ſo as he reſteth & diſpoſeth himſelfe vponupon his goodneſſe, and therewithall is readie to remoue hence as oft & whenſoeuer God ſhall call him, aſſuring himſelf that his euerlaſting abiding place is not here but in heauē: then is he in the cace that he may be deemed a happy mā. But as for him that regardeth not God, ne truſteth in his goodneſſe, ne knoweth himſelfe to be in his keeping, but woulde fayne dwell euer in this worlde, and cannot bee gotten hence but by force and conſtraynt: although ſuch a man hauehave all that he can wiſh for a time: yet is he but a wretched creature. And for the better confirmation of this matter, Iob addeth as now, That God wyll not beare the wicked when they pray, no not euen in the middes of their distreſſes. This deſerueth too bee well marked. Iob ſheweth wherein the cheefe weale that wee can hauehave or wiſhe to hauehave conſiſteth, namely in hauing recourſe vntounto God, & that he be mercifull to vsus to ſuccour vsus at our neede. Let vsus put the cace that a man had all things elſe that coulde be imagined, and yet wanted this: ſurely all the reſt were nothing woorthe, but ſhoulde bee turned into his bane. VVhat if a man laugh, what if he liue in ioy and pleaſure, what if hee hauehave goods ynough and to muche, what if all men honour him, and (to be ſhorte) what if hee ſeeme to be a Petigod here by lowe as in a Paradiſe? yet if he hauehave not this priuiledge of reſorting vntoo God, with full beleefe that his reſorting to him ſhall not bee in vayne, but that his requeſtes ſhall bee graunted: all that euer he can hauehave beſides, ſhall bee but a curſe to him, and an increace of his decay. Then lette vsus marke well, that it is not for nought that Iob bringeth vsus heere to the principall poynt of our whole life, as in reſpecte of the weale that wee can wiſhe: which is that God ſhoulde be at hand with vsus, and that we ſhould reſort vntounto him: that he ſhould heare vsus, and that we ſhoulde obteyne our requeſtes and be ayded at his hand according to our neede, and as he knoweth to be conuenient for our welfare. And this is not done here onelyonly: but if wee looke vppon the whole doctrine of the holy Scripture, wee ſhall ſee that men are alwayes vnhappie if God looke not vponupon them, and bee readie to heare them. True it is that we conceyue not ſo much, by reaſon of our greate dulneſſe: but ſurely if we had but one ſpark… of good vnderſtanding, there is none of vsus but he ſhould perceyue, that this doctrine is totoo true. So then let vsus open oure eyes, and learne too inioy this happineſſe, and know wherevpon the ſame is chiefly grounded, ſo as wee may vnderſtande, that if we hauehave not God ſo fauourable vntounto vsus, as we may reſort vntounto him with aſſured truſt and certaintie that he will be ready to help vsus at our neede: we be totoo wretched. And furthermore if we bee in ſo good cace, as that we can hauehave recourſe vntounto God: there is nother affliction nor miſerie, that can hinder vsus from beeing happie. For beholde, the remedie that ought to ſuffize for all oure miſeries, is that God promiſeth to ſtrengthen vsus vp, when we be as good as beaten downe, to deliuer vsus in time conuenient, yea and to turne all our miſeries to our welfare & ſaluation, ſo as they ſhall become as many furtherances to helpe vsus forward to the euerlaſting life, & he wil make vsus perceiue that he ſent vsus not any thing, which was not conuenient and behouefull for vsus. Such promiſes ſerue to aſſwage our ſorowes: and morouer, eueryevery one of vsus may glorie in them, according alſo as S. Paule ſpeaketh in the fifth to the Romanes. For vnderunder the peace that hee maketh mention of there, is cōprehended that which Iob ſpeaketh here. VVe can hauehave no peace with God except we be ſure of his louelove, ſo as the gate be opē for vsus to hauehave acceſſe vntounto him. VVhen wee hauehave that once (ſayeth S. Paule:) we be ſure & fully perſwaded that we be the childrē of god, ſo as we may glory of the euerlaſting heritage which he hath promiſed vsus. This in effecte is all that Iob ment here by ſaying, will God heare the prayers of a wicked man? yea though hee call vppon him in his trouble? But heere it may be demaunded, howe it happeneth that God refuſeth a man that calleth vponupon him, ſeeing he hath promiſed that he will alwayes bee inclined to ſuccour vsus, yea and that he will not tarry till he be intreated, but will preuent our ſute: or at leaſtwiſe we be ſure that as ſoone as we open our mouth, God will be ready to ſuccour vsus, as he ſayeth by his Prophet Eſay. Howbeeit in the other ſentence that I touched afore, it is ſaide, I will heare them before they crie. But here we ſee a threate which is cleane contrarie, whiche is that although the wicked hauehave theyr recourſe vntounto God, & deſire him to hauehave pitie vponupon thē: yet will hee not heare them. The ſolution is verie eaſie, if we wey well what is ſayd in the Pſalme: namely that god is neere vntounto all ſuch as call vponupon him in truth. There the Prophete ſheweth, that many ſeeke God, howbeeit faynedly. By reaſon whereof we bee conuinced, that there is none other meane to rid vsus of our miſeries, but only that God ſhould take vsus to his mercy and be pitiful to vsus. The very vnbeleeuers do calvpō God without regard of him, notwithſtanding that they hauehave mocked at the religion, and at all things that are ſpoken to vsus in the Scripture cō cerning Gods prouidence, & the merciemercy and grace which we muſt looke for at his hand. Therefore if they bee pinched with aduerſitie, they cry out, alas my God. And what is it that driueth them therevnto? Euen their mother wit. So the hypocrites and deſpizers of God maye well hauehave ſome forme of praying. Not only to pray from the teethe outwarde while theyr minde is otherwiſe occupied: but oftentimes (as men may perceyue) euen with ſome harty affection (for they bee forced to it:) but yet is it not in truthe. For they hauehave not the knowledge to ſay, my God calleth me and allureth me to him, and I ſhal not be diſappoynted in cōming to him. Seing it is his pleaſure to recken me in the nūber of his children: I will go to him, not vponupon a fooliſh raſhneſſe and preſumption, but with obedience to the voyce of my God, truſting to his promiſſe. The hypocrites cannot ſpeake that language: and therefore they hauehave no truth in them. For it ſtandeth them in hand to hauehave fayth, & faith depēdeth vponupon Gods promiſes, which the vngodly neuer taſted of. Againe, we ought to hauehave a feeling of our miſeries, ſo that whē a mā approcheth vntounto God, he muſt be abaſhed in himſelfe, he muſt be ſorie for his ſinnes, he muſt hate himſelfe, & he muſte acknowledge himſelf to be exceeding wretched. But the wicked & hypocrites hauehave none of all this. Although thē that they hauehave their mouths open to call vponupon God: yet do they but vnhalowe his holy name, bicauſe there is no right meening in thē. And therfore they fulfill that which the Prophet Eſay ſayth in his nine and twentith chapter: whiche is, that they preace vntounto God with theyr mouth & their tung, but their hart is alwaies a great way off. So then let vsus marke well, that when our Lord ſayeth and auoucheth, that he will heare all ſuch as call vponupon him: he meeneth that their prayer muſt proceede of faith, & men muſte hauehave bethought them well of his promiſes aforehād, therby to take boldneſſe to come vntounto him: and yet that therewithall they muſt acknowledge themſelues to be as they be that is to wit, forlorne, damned, & deſtitute of all goodneſſe: and this muſt we be throughly perſwaded of, to the ende that we may reſort to the fountaine of his goodneſſe & grace. Now can we not thinke it ſtrange though god put backe the hypocrites & wicked men whē they come vntoo him. For they come not with a willing mind, nor with a pure affectiō, but they would fayne ſhun God if it were poſsible. How beit foraſmuch as they cannot ſhift thēſelues from him: they come to him by compulſion. But what a comming is that? Therfore when we pray vntounto God, let vsus learne to offer him fre eharted ſacrifizes, and let vsus come to him with a willing minde: aſſuring ourſelues that without him wee be deſtitute of all that wee hauehave neede of, and of all that perteyneth to our welfare. Furthermore, lette vsus not doubte of his fauoure and merciemercy towards vsus, ſeeing he hath promiſed vsus them: but let vsus alwaies beleeue that he is euer ready to receiue vsus, and will not be deafe to our deſires when we come to craue thē at his hand. Lo how we ſhall be hearde at Gods hande. And Iob ſetteth downe purpoſely, VVben trouble commeth vponupon the hypocrite: bicauſe that then we knowe and feele howe auaylable our prayers are, and what frute they yeeld vsus. True it is that God ſheweth his goodneſſe towardes vsus eueryevery minute of an houre: and although we perceyue it not by and by, yet doth he preſerue vsus frō the miſeries that hang ouer our heade, and putteth his hande betwixt vsus and them. So then, we cannot but be acquainted with Gods grace in the time of proſperitie, & knowe that we be mainteyned by the ſame: but yet hauehave we not ſo certaine and euident experience of his fauour & help, in proſperitie, as in aduerſitie. Forwhēſoeuer miſerie pincheth vsus, and death threatneth vsus, we hauehave the wit to diſcerne that we were forlorne and fordone, if God ſhould not ſtep before vsus to reskue vsus. And in good ſooth howe ſhould we be troubled, if wee had not that conſideration? Ye ſee then an euident demonſtration, that God hath had pitie vponupon vsus. And ſo, affliction is the thing wherein God ſheweth himſelfe cheefly to be our ſauiour. And heere ye ſee why it is ſayd in the Pſalme, Thou ſhalt call vponupon me in the day of thy trouble, and I will heare thee, and thou ſhalt glorifie me. But is it therfore to be ſaid that we muſt not ſeeke vntounto God, but when we be in neceſsitie and at the laſt caſte? No: for we ſhould be too retchleſſe if wee ſhould tarry till ſuch conſtraint came. Then behooueth it vsus to call vpō God at all times, as ſhall be ſhewed anone. But yet doth our Lord prouoke vsus by ſcourging vsus, & in ſo doing he correcteth our ſlouthfulneſſe, & quickeneth vsus vp to come vntounto him. It is expreſly ſayd, that that is the time wherein we muſte call vponupon him, and that that is the very due and conuenient ſeaſon, according as it is ſayd in the two and thirtith Pſalme, that the rightuous ſhal ſeeke God in due time: that is to ſay, whē their aduerſitie preſſeth them. Not that we hauehave not occaſion to do ſo continually: but bycauſe we hauehave more occaſion then, than at any other time. And hereby we be warned, that whenſoeuer we be pinched to the vttermoſt, ſo as we can abide no more: wee muſte not faynte, but rather take courage to come vntounto God, knowing that he allureth vsus, not only by worde of mouth, but alſo by his doings: and that hee not onelyonly reacheth vsus his hand and willeth vsus to take it: but alſo dooth as it were drawe vsus by force, by reaſon of the great ſluggiſhneſſe that is in vsus. Lo what we hauehave to mark in this ſtreine. Now herewithall let vsus vnderſtand, what is the frute of our faith. It is, that in all our aduerſities wee be right happy, and that all the curſes which God ſendeth vppon men for their ſinnes are turned to our welfare by meanes of faith, whē we pray vntounto God, and hauehave our recourſe vntounto him. And why? For in the mids of our troubles he ſheweth himſelfe our Sauiour, and maketh vsus too feele that hee is neere at hande with vsus. After that Iob hath ſayde ſo: he addeth, that the vngodly will not delighte in the Almightie, nor ſeeke alwaies vntounto him. VVhen he ſayth that the wicked man will not ſeeke alwaies vntounto God: it is a confirmation of that which hath bene touched already: that is to witte, that we muſt not onelyonly pray when we can none otherwiſe do: but alſo that we muſte do it ordinarily, as in very deede we cannot paſſe one minute of an houre without Gods helpe. And ſurely the fauoure that we looke for at his hande, conſiſteth not onelyonly in deliuering from death when wee be as good as at the pits brim: but alſo in preſeruing vsus and in turning awaye euill from vsus. For we ſee that in this life we bee continually beſeeged with a hundred deathes, and the miſeries wheretoo we be ſubiect, are without number. God therefore muſte be fayne to garde vsus, and to be our wall and bulwarke, according alſo as he ſayeth by his Prophet Eſay, that hee is our fortreſſe and ſhielde, and ſo is hee alſo named oftentimes in the Pſalmes. Yee ſee then how we ought to call vponupon God, not onelyonly when hee toucheth vsus, and ſmiteth as it were with hard ſtrokes vponupon vsus: but euen when wee be at our eaſe and reſt, & perceyue no daunger towarde: euen then (ſay I) behoueth it vsus neuertheleſſe to conſider, to how many miſeries our life is ſubiect: that beeing perſwaded that wee can not eſcape them excepte God preſerue vsus, we may runne vntounto him and ſay, Alas Lorde, keepe vsus thou vnderunder thy protection, and by thy prouidence make vsus able too paſſe through ſo manye deathes which hem vsus in rounde about. And this muſte bee done both euening & morning. Moreouer we know: (without going any further) what temptations aſſayle vsus dayly. And therefore when we pray vntounto God, it muſt not only be that he ſhoulde preſerue vsus from the daungers wherin we are concerning this preſent life: but the cheefe poynt is, that he ſhoulde reach out his hande to deliuer vsus from Satans temptations, and not ſuffer vsus too fall into euill, according as there are deadly downefalles whereinto we may tumble eueryevery minute of an houre, if wee be not hild vp by his power. So then lette vsus marke what neede the faythfull hauehave too bee ſo defended and ſhielded by Gods hande. For when Satan cannot ouercome vsus on the one ſide, hee vndermineth vsus anewe both before and behind, and hee aſſaulteth as well at one ſide as on the other, and as well aboue as beneath. He hath ſo many fyrie and burning dartes, that hee woulde wounde vsus to the death, were it not that God dooth defende and preſerue vsus. So then it is not ynough for vsus to pray onelyonly once a day, or when the neede it ſelfe conſtrayneth vsus: but it ſtandeth vsus in hand to do it continually, and to make an ordinarie exerciſe of it. And thus ye ſee why it is ſayde, that the wicked prayeth not at all tymes vntounto God. But there is yet one poynte more which we ought to marke well. For Iobs intent is to do vsus to wit, that whereas the wicked man doth nowe and then make countenaunce to pray, yet doeth he not continue in that minde, he proceedeth not conſtantly and after one continuall rate. And heere ye ſee wherein the prayers of the hypocrites differ from the prayers of Gods children. For an hypocrite, withoute examining of his owne hearte, will welynough doo the ſame thing that Gods children do: to outwarde ſight hee will pray vntounto God, yea and he will acknowledge that he hath neede to do ſo. But if the leaſt temptation in the world light vponupon him, he fretteth with himſelfe & meddleth no more with calling vponupon God, but grunteth agaynſt him, and fometh vp ſuch rage, as he ſheweth well that he nother depended vppon God before, nor truſted in him, nor ſoughte him with a rightmeening minde, and that all was but counterfetneſſe. Thus ye ſee how the hypocriſie of the faythleſſe is diſcouered, when our Lorde handleth them not after their owne liking, but holdeth them ſhut vp in ſome diſtreſſe. For then they fret & fume againſt him. But cōtrariwiſe if God ſcourge the faithfull man that hath prayed to him in his proſperitie, & in the time of his reſt: he ceaſſeth not to holde out ſtill, in beſeeching him to playe the ſurgion in healing of the woundes that he hath made. To be ſhort, Gods children continue in prayer, and hauehave the ſayde perſeuerance or holding out, in ſo muche that although God afflict them, & ſeeme to turne his backe too them, & to be deafe to their requeſtes: yet neuertheleſſe they hold on ſtill, and neuer giuegive ouer cleane. Contrariwiſe, if God graūt not the faithleſſe their requeſt as ſoone as they pray vntounto him, if he pleaſure them not by and by, if hee perfourme not theyr deſires withoute delay: they thinke they hauehave loſte their tyme. And ſo we ſee that the faſhion of praying a right, is firſt, not to tarry till extremitie cōpell vsus: but rather to be doing aforehand as neede is that we ſhoulde, praying God to preuent vsus with his gracious goodneſſe. Take that for one point. Againe, if we be in trouble & diſtreſſe: let vsus not ceaſſe to pray, as well as if we were in proſperitie. For although God ſeeme not as then to fauour vsus, but rather to be an aduerſarie & an enimie vntounto vsus, by the eſtimation of oure fleſhly vnderſtanding: yet behooueth it vsus to exerciſe our faith in calling vponupon him: and whereas it may ſeeme to vsus that we hauehave not auayled awhit by praying, but rather that God is deaf to our requeſts: yet notwithſtāding let vsus hold on ſtil, & not leaue off. But when we hauehave ſighed & ſobbed to day, if we feele no aſſwagemēt by it, let vsus returne to the ſame remedie againe tomorrow. In good faith, yee ſee that although a ſicke perſon perceiue not that his Phiſition hath done him good at the firſte: yet will he not ceaſſe to beleeue his counſell ſtill. And is it meete that we ſhould put more truſt in mortall men, than in our God? So then let vsus wey well this ſaying that is ſet downe here for praying continually vntounto God: and let vsus thinke, that it is too no purpoſe for vsus to go too God at ſtartes, to deſire him too hauehave merciemercy vppon vsus: but that wee muſte doo it diligently, and eueryevery man ſtirre vp and taske himſelfe to it both euening & morning, ſaying: VVhat? wretched creature, ſleepeſt thou heere? Knoweſt thou not what neede thou haſt that thy God ſhoulde ayde thee? And againe, if we bee afflicted, and ſuffer aduerſitie: let vsus not ceaſſe to call vponupon God, nother let our harts fayle vsus, aſſuring our ſelues that our afflictions ſhall turne to oure welfare and ſoulehealth. But let vsus hold on all the dayes of our lyfe, yea & let our holding on be ſuch as we may be importunate, according as our Lord Ieſus Chriſt ſhe weth vsus in the parable, where he exhorteth vsus to pray without ceaſsing, although God ſhew not by effect at the firſt, that hee heareth vsus. But there is yet further, that the wicked man will not ſet his delight in God, which is a notable ſaying, & conteineth a good leſſon. For heere Iob putteth a difference betwixte the pleaſure or ioy that Gods children and the faithfull ſort hauehave: and the pleaſure which the faithleſſe take. Hereby we vnderſtand, that all skorners of God, all malicious perſons, & all looce liuers, (although they ſeme to be the happieſt folke in the whole worlde) are vnhappie, and there is nothing but wretchedneſſe in them. On the contrarie parte, although the children of God bee taken to be forlorne, wretched, & as it were damned creatures: yet are they right happy bycauſe they ſet their delight in God. Thus ſee wee a ſentence right worthy to be well marked, and to be called of ten tymes too rememberance. There is none of vsus but hee deſireth to hauehave ioye: and yet in the meane while wee knowe not what the true ioy is, nor wherein wee ought to take it, nor wherevntoo wee ought to referre it. And that is the cauſe why the ioy of this worlde is curſed by the mouthe of Gods owne ſonne, who ſayeth: wo be to you that laughe. And why? VVill God hauehave vsus to bee alwayes ſad? Is God greeued and offended that we ſhoulde make any myrth? To what purpoſe ſerue the texts where it is ſayde that God would fayne hauehave men to be merrie, and giueth them wherwith to be merrie? For hee not onelyonly voutſafeth too giuegive them nurriſhmente and ſuſtenance: but alſo giueth them abundance wherwith to be merrie. Howe commes it to paſſe then, that our Lorde Ieſus Chriſt curſeth the laughter of the worlde? It is bicauſe men beſotte themſelues in their mirth. And what is their ioy? It is a cleane forgetting of themſelues, and a turning awaye from God, according as wee ſee that moſte men cannot bee merrie, vnleſſe they thruſte God a good way off, and runne ryot, and gyue themſelues to ſuche ſuperfluitie, as there remayneth no more wit nor reaſon in them. For ſomuche then as men do ſo paſſe their bounds, needes muſt their mirth be curſed. To bring examples heereof is needeleſſe as now: woulde God the thing were not ſo much knowen and practized as it is. But what? There is not that man of vsus all, that findeth not the ſame vice in himſelfe. For if there bee any talking of God, wee woulde fayne that it were quickly at an end. I ſay [it were ill with vsus] if our Lord made vsus not to feele the ſweeteneſſe that we finde in him. For he that hath once taſted of that, can neuer hauehave his fill of talking of God, but will preferre the minding and muzing vponupon God, before all the pleaſures in the worlde. But as for thoſe that are giuen to vanities, they ſtand vponupon thornes till they bee gone, when there is any ſpeaking of God. And why? For that is a melancholike matter too them. And truely wee ſee, that bothe in feaſting and in talking, & in ſuch other like things, it is but a trouble to the whole companie to hauehave mention made of God. Therefore let vsus not thinke it ſtraunge, that God pronoūceth this horrible curſe agaynſte the mirth of the worlde, ſeeing it is ſo frowarde that it runneth quite oute of ſquare from the right waye, and keepeth not it ſelfe within any boundes, nor can bee merrie but in all wantonneſſe and diſorder. So then let vsus come backe too that whiche is ſayde in the lawe. Thou ſhalt bee merrie in the preſence of thy God. This leſſon of beeing merrie in the preſence of God, is of greate importance. And it cannot bee doone, without acknowledging, that all the good things which we hauehave, do come of him, and that hee giueth vsus them to the intente that wee ſhoulde take him for our father, and yeelde him thankes, acknowledging him to bee the fountayne of all goodneſſe, and that wee ought to ſticke vntounto him. To be ſhort, they that reioyce in the preſence of God, ſticke not to creatures, nor to any of all theſe corruptible things, but do knowe that it behoueth them to impute all things to Gods fatherly goodneſſe, and to receyue the benefites whiche hee beſtoweth vppon them, as a confirmation of his louelove and fauoure. Thus yee ſee what it is to bee merrie or too reioyce in the preſence of God. Contrariwiſe howe fare the vnbeleeuers? As I hauehave ſhewed alreadie, they cannot ſo muche as laughe or bee merrie, but they muſte as it were ſeparate themſelues from God, & turne theyr backe vppon him, yea and quite and cleane forget him. But ſuche manner of mirth is curſed. And ſo wee ſee nowe what Iobs meening is. For he iudgeth of mens happineſſe as he ought to do, he reſteth not vponupon the things that are ſeene: for it hath ſo falne out, that the very heathē men could skill to ſay of this imaginatiue happineſſe, that it is like a fayre picture. Looke me vpō an Antike of timber, it is well guilded ouer, and it gliſtereth maruelouſly: but within it ſhalbe eaten with mothes or other wormes: euēſo is it with al the braue lads of the world, which laugh at God, to ſport thēſelues withal. For they may wel hauehave bothe credite, and riches, and pleaſure: and they may be thought to hauehave the happieſt life of the worlde: but in the meane while they be wormeaten within, & their wicked conſcience playeth the hangman, and ceaſſeth not to torment them, ſo as they wote not where they bee. And foraſmuch as they cannot call vponupon God, they muſte needes bee without hope of merciemercy, and withoute certaintie too ſtay vponupon, and alwayes in feare, bicauſe they knowe not howe long they ſhall abyde in that plight. To bee ſhorte, they muſt needes be as blockes and brute beaſtes. But on the contrarie parte, yee ſhall ſee the faithfull ones merry euen inaduerſitie. For when wee hauehave caſte our eye vponupon God, and behilde his fatherly countenance towardes vsus: this onelyonly ſaying will comfort vsus, wherein hee aſſureth vsus that he will not lay more trouble vponupon vsus, than we ſhall bee able to beare, but will giuegive vsus a good ende of all oure aduerſities, and that when wee ſhall hauehave indured them paciently, wee ſhall feele that they hauehave profited vsus too oure ſaluation, bycauſe it was expedient and profitable for vsus to bee chaſtized at the hande of our father, too the ende hee might drawe vsus away from the vanities of this world. Nowe we ſee that which I glaunced at afore: that is too witte, that although the ſaythleſſe hauehave all things that men are wont to wiſhe: yet is it but vanitie and leazing: and contrariwiſe that although the faithfull bee oppreſſed with manie aduerſities, yet they ceaſſe not to bee right happie, bicauſe they call vppon God, and are able to reioyce in him, forſomuche as they knowe themſelues to bee in his fauoure, and that hee chaſtizeth them after ſuch a ſort, as he turneth all things to their welfare. And heerewithall let vsus beare in minde, in what manner men ought to be merrie, as hath bin ſayde afore. True it is that our Lorde giueth vsus cauſe and occaſion of mirth, in that we hauehave breade to eate, and wine to drinke, and other benefites neceſſarie for this life. For there are diuers ſortes of the liberalitie that God beſtoweth vponupon vsus: as when hee gyueth a man iſſue, when hee ſendeth him goods, and when he maketh him to proſper in ſuch other like things: beholde, it is alwayes a matter to be gladde of. But after what ſort muſte wee bee glad? Euen as in the preſence of our God, as I hauehave alledged afore. VVoulde we then bee merrie in ſuche wiſe as God ſhoulde bliſſe our mirth, and like well of it, and that it might be as it were in his ſight? Lette vsus hauehave an eye vntounto God, and acknowledge ourſelues to bee beholding to him for all our goods, and honoure him for them. Furthermore lette vsus hauehave ſuche a longing after him, as wee may learne, not to beate oure braynes about theſe preſent things, nor to ſet our heartes vponupon them: but to aſſure ourſelues that this worlde paſſeth away, and that wee ourſelues muſte paſſe away too, yea and that ryght ſwiftly, and therefore not to tye ourſelues to them, but too go ſtill forwarde vntounto God as too the very ende of our race. Now Iob addeth immediatly, That he will teach them what is in the bande of God, and what is with the Almightie. Yea and he addeth, that his freendes were verie vnwittie, ſith that they had ſeene all thoſe things, and yet neuertheleſſe did ſpeake ſo aukly, according as we hauehave ſeene before. But Iob hath alreadye put a ſufficient difference betwyxte Gods children and the vnbeleeuers, ſhewing that wee oughte not to deeme any mans life vnhappy for the outwarde ſhew that appeereth for a day or twayne, or for a little time: but that we muſte enter innermore, and ſearch what is in the harte, yea and we muſt come to the hope that is in them at their death, and looke whither while they may lyue heere, they bee ioyned vntounto God, and call vponupon him and flee to him for refuge, and yeelde themſelues wholly to him, and reioyce in his goodneſſe: and whither that at their death they be able too commit themſelues too his keeping, and to betake their ſoules to him, beleeuing that they be ſafe whē they bee in his hande. For theſe are they that are happie. Contrariwiſe, ſuch as are eſteemed to be honorable, ſuche as are in authoritie, ſuche as lyue in delight and pleaſure: ſuche are alwayes vnhappie, bycauſe they ſeparate themſelues from God, who is the welſpring of all welfare: and when they come to death, they truſte not in him, but are as it were haled awaye by force, whereas they ought to put themſelues quietlye into his handes. Iob then hathe ſufficiently diſtinguiſhed all theſe things already, but yet his intent is to confirme his matter better. And therefore he vſeth this preface, that he will ſhew what is in the hāde of God, and what is with the Almightie: and hee continueth ſtill the ſame matter whiche hee dealt with before: which is, that if we intende to iudge rightly, we muſt not reſt here below: but we muſt paſſe beyond the world by fayth, and looke vponupon Gods iudgementes after another faſhion. For beholde, the thing wherein Iobs counterparties were deceyued, is that they iudged after the preſente ſtate, and would needes reſte vponupon theſe inferiour things. Iob therefore ſheweth, that it behooueth vsus to go to the hande of God, yea and to marke that his iudgements are ſecrete: as if he ſhoulde ſay, ſuche as reſt onelyonly vponupon this worlde, and caſt no further but howe things are diſpoſed preſently: ſhall alwaies hauehave an vntoward & miſordered iudgement. And why? For our Lord calleth vsus to him, and telleth vsus that althoughe hee execute his iudgementes in part, and diſcloſe them to vsus after ſuche a ſort, as we may perceiue ſome incling of them: yet doth he reſerue many things in his owne hand ſtill: like as a prince will not diſcloſe all his minde at once, but will publiſhe ſo muche by proclamations, as hee knoweth to bee expedient for the gouerning of his people. Alſo a man in his owne priuate houſe will ſay ſo muche as ſhall be for the good ordering of his houſholde, and keepe the reſt to himſelfe which is not neceſſarie to be declared. Nowe if mortall men take ſuch libertie: what ſhal God do▪ Is it meete that our Lord ſhoulde ſhewe vsus all his iuſtice and wiſedome heere, and make all his ordinances knowen and apparant to vsus, and keepe nothing to himſelfe? VVhither were that to goe? Nowe then we ſee what Iobs meening is. Hee rebuketh the froward pryde of men. For that they will needes incloſe Gods mightie power, rightfulneſſe, and wiſedome within the ſtate of this preſent worlde, ſo as it might bee diſcerned. But on the contrary part, no no (ſayth Iob) it is the hand of God that we muſt looke vntounto, to know what is in him. And how ſhall we know it? By fayth, and not by our motherwit: for we ſhall neuer reach ſo high by that. But by fayth wee may eſpye, that God reſerueth manye things, yea and that he reſerueth thē in ſuch wiſe as it behoueth vsus to be pacient whē we ſee all things troubled & turmoyled, and to tarry till God make vsus to beholde the things that are concealed from vsus as yet. Thus wee ſee that the doctrine which we hauehave to gather of this ſtreine, is in effect that we muſt ſo profite our ſelues by all Gods woorkes while we be in this worlde, as we may be able to apply them to our vſe. As for example, when we ſee God ſhew himſelfe mercifull in one cace and rigorouſe in another: let vsus learne to truſt in his goodneſſe, and to walke in his feare: how beeit with ſuche regarde of his apparant workes, as wee may in the meane while aſſure ourſelues, that he reſerueth things to himſelfe whiche are not ſeene yet. As how? As now good men are afflicted: and although they hauehave theyr recourſe vntounto him, yet hee ſeemeth not minded to help them. It is ſeene that the plaine meening ſort & ſuch as hauehave liued without doing any man wrong, are troubled with extremitie, and as it were layde open to the ſpoyle, and God maketh no countenance of deliuering them: and that contrariwiſe the wicked ſorte do triumph and harden themſelues in theyr naughtineſſe, bearing themſelues in hande, that they may miſuſe God without feare: and God winketh at all theſe things. Neuertheleſſe let vsus not be greeued and offended when we ſee things in ſuch diſorder, and that God redreſſeth them not at the firſt puſh. And why? For it behoueth vsus to call to minde how it is ſaide here, that God hath many things in his hand, which he reſerueth to himſelfe. VVhy dooth he ſo? Though we know not the cauſe, yet muſt we humble our ſelues. For all our wiſedome conſiſteth in ſubmitting ourſelues to the good pleaſure of our God. How beit for as muche as he intendeth to exerciſe our fayth by it, and that we ſhoulde learne pacience by experience: let vsus not refuze to ſubmit all our whole vnderſtanding therevnto. Agayne, ſeeyng that God ſheweth vsus his woorkes in part: let vsus not be ſo blinde as not to ſee that which is apparant. For we neede not to make any far ſearch to get ſome taſt of things: if we liſt to looke vponupon them, there is ynough to teach vsus. So then let vsus not ſhut our eyes wilfully, nother let vsus plonder away in vanitie as they doo of whome Iob ſpeaketh here. VVhē God weakeneth vsus, let vsus be ſure that his minde is, that we ſhoulde ſo knowe his works, as we might yeeld him his due honour, & not reſt vponupon preſent things, but fall to concluding that there is a iudgemente whiche it behooueth vsus to hope for, and that there all things ſhall bee brought into their righte courſe. And therefore let vsus not vaniſh away in vanitie, that is to ſay, lette vsus not be turned nor drawne away by worldely things: but let vsus recouer ourſelues to the hope that God ſetteth afore vsus, whiche is, that Ieſus Chriſte will come to gather vsus to himſelfe, and that wee ſhall then ſee how our truſting in him and in God his father is not in vayne.
But now let vsus fall downe before the face of our good God with acknowledgemente of our ſinnes, praying him to humble vsus in ſuch wiſe, as wee may hauehave our recourſe vntounto him onelyonly, and that foraſmuche as it pleaſeth him to handle vsus ſo gently, and to make vsus feele his goodneſſe ſo many wayes, to the ende wee might bee moued to come vntounto him: he will not ſuffer vsus to gad after our owne delightes and luſtes, but that when he hath once brought vsus into the right way, we may neuer bee turned out of it, ſo as we may alwayes go forwarde more and more, till wee be come to the heauenly heritage wherevnto hee calleth vsus. And ſo let vsus ſay, Almightie God our heauenly father wee acknowledge and confeſſe according to the truthe, that we be not worthy to lifte vp our eyes to Heauen, to preſent our ſelues before thee, nor to preſume ſo farre as that our prayers ſhould be, &c.