Sermons on Job, Sermons · Chapter 29 · Sermon 104
The .Ciiij. Sermon, which is the first vponupon the .xxix. Chapter.
IOb tooke vp his parable againe and ſayde:
2 VVould God I vvere as I vvas in times paſt, vvhen God preſerued mee.
3 VVhen his lampe ſhined vponupon my head, and I vvalked in the darke by his light.
4 As I vvas in the dayes of my youthe, vvhen the Prouidence (or companie) of God vvas in my tent.
5 VVhen the Almightie vvas vvith mee, and my ſeruantes round about mee.
6 VVhen] I vvaſhed my pathes in butter, and the rocke povvred mee out Riuers of Oyle.
7 VVhen I vvent out to the gate of the Citie, and made a chayre to be ſet for mee there.
IT ſeemeth at the firſt ſight, that Iob bewayleth heere the time paſt, and is grieued that God had chaunged his ſtate by afflicting him ſo ſharply, wheras he had made him too proſper before: but his meening is not ſo. For he ſetteth himſelfe againſt thoſe that had iudged amiſſe of his affliction, as if he had bene a man forſaken of God. His intent therfore is to ſhewe, that thoſe men iudged vntowardly, bycauſe they looked no further than to the things that were ſeene. For (as we ſhall ſee in the knitting vp) Iob ſheweth that if it were to be deemed ſo, they ſhoulde rather hauehave an eye to the tyme of his proſperitie. VVherefore let vsus marke, that Iob repineth not here as one that was grieued for the loſſe of all the goodes that God had gyuen him: but rather that he reproueth his aduerſaries, ſhewing thē that they take a wrong way to iudge of him, bicauſe they thinke a man to be vtterly dāned, by reaſon of the change which they ſee in his ſtate, and remember not at al, that in times paſt he had bene had in greate reuerence as an excellent and chozen man among all others. Therefore by the reading of this text, let vsus learne to take example, not to bee oute of pacience thoughe God afflict vsus. For wee ought rather to remember how we hauehave hearde Iob ſay, that ſithe wee hauehave receyued good at Gods hande, why ſhould wee not bee pacient too indure the aduerſitie alſo whiche he ſendeth? For we be vnthankfull to God, if the remembring of his benefites aſſuage not all oure griefes when it pleaſeth him to exerciſe vsus and to bring vsus lowe. For then it behooueth vsus to thinke, how nowe? hath not our Lorde dealt in ſuch wiſe with vsus heeretofore, as it is good reaſon that we ſhould receiue whatſoeuer it pleaſed him? yea and it ought to cōfirme vsus in Gods goodneſſe, ſo as we ſhould not doubt, but that he loueth vsus, ſeing we hauehave found him ſo good vntounto vsus by experience. And hauehave wee not cauſe to bee contented when God ſheweth his louelove towards vsus, although things fall not out as we wold wiſh? Thus then ye ſee howe and in what ſort it behoueth vsus to remember our former proſperitie: when God afflicteth vsus, it muſte not encreaſe our heauineſſe, nor pricke vsus forward to any grudging: but it muſt rather bridle vsus if we ſtormed to much: and if our paſsions were ouerheady the ſayd remembrance (ſay I) ought to aſſuage the miſerie whiche wee feele, in that God hath made vsus too taſte his goodneſſe whiche is ſufficient matter of comfort for vsus. Againe, ſeing he hath had ſuch care of vsus, it is good reaſon that we ſhould yeeld ourſelues wholly vntounto him, to ſuffer whatſoeuer it ſhall pleaſe him. And it is a right neceſſarie warning for vsus, that when aduerſitie pincheth vsus, and wee be at the laſt caſt, we ought to call to mind, that God hath not preſſed vsus ſo alwayes, but hath had regard of our feebleneſſe, & borne with it, and thereby witneſſed his louelove toward vsus, to the ende that we ſhould truſt in him, & not doubte but that when hee ſhall hauehave tried our pacience in that ſort, he will remedie our aduerſities, & bring vsus back agayne to our former ſtate. Behold (I ſay) how it behoueth vsus to practiſe this doctrine in all our afflictions. But now let vsus returne to the principal poynt of Iobs intent. I hauehave tolde you heeretofore, that heere Iob meeneth to ſhewe, that his aduerſaries are as it were blind and iudge fooliſhly, bicauſe they ſtay vponupon the things which are ſeene with the eye. For, bicauſe Iob was in ſo greate extremitie, they imagined that God had forſaken him, & that he was to be eſteemed for a curſed man. But (as wee hauehave ſeene heeretofore) we muſte not go ſo to worke: but we muſt hauehave the wiſedome that is ſpoken of in the Pſalme, namely of brydling our ſelfe that wee hauehave compaſsion of ſuche as are in aduerſitie. And furthermore, wee muſte beginne at this point, that if we ſee a man ſmitten by Gods hand, we muſte conſider what his life hath bene. If hee hauehave bene a wicked and diſordered perſon: then our Lorde ſheweth vsus the thing which he telleth vsus ſo often, namely, that his threatnings are not in vayne, and that it behooueth vsus to learne at an other mannes coſte (as they ſay) to walke in feare. It wyll ſeeme nowe and then that God looketh not downehere, and that he ſuffereth things to go to hauocke: but when he executeth his iudgementes, the ſame ought too teache vsus rightuouſneſſe (as it is ſayde in the Prophet Eſay) and we muſt conſider that it is no playing with God. For although he wincke at things for a time, he will in the end call thoſe to account which thought thē ſelues to be eſcaped, and of whome the worlde ſuppoſed, that they ſhould abide vnpuniſhed. Yee ſee then that wee muſt not ſettle our iudgement ſimply vponupon affliction, but conſider what the life of them hath bin, whome God puniſheth, to the ende we may acknowledge their chaſtizementes according to their deſerts, for the better profiting of ourſelues thereby. For if wee ſee a good man puniſhed in ſuche wiſe as God may ſeeme too hauehave forgotten him, yea and euen to perſecute him: what ought we to ſay to that? It behooueth vsus to ſuſpend our iudgementes: for it were an ouer great raſhneſſe, for vsus to iudge of things ſecret and vnknowne. Therfore let vsus know, that our Lord intendeth to humble vsus, and that we muſt confeſſe him to be rightuous, although the reaſon of his doings be not altogither apparante. And ſo ought Iobs freendes to hauehave iudged, which cōdemned him wrōgfully: For inaſmuch as they had ſeene him to be as a mirror of holineſſe and all perfectiō during all his whole life: when they ſaw him ſo ſmittē downe as it ſeemed that god ment to ouerwhelme him vtterly: They ought to hauehave come to this poynt, to hauehave ſayd, we know not what to ſay, our wittes are dazeled in this behalf, this man hath liued holily, doubtles he was neuer any wicked man, any whoremōger, any drunkard, any periured perſon, any looce liuer, any cruell perſon, nor any proude mā: ther were none of al theſe things in him, why then doeth God handle him ſo rigorouſlye? wee cannot tell. And therefore God mindeth to humble vsus here, to the ende that we ſhould know, that ſomtimes his iudgementes are as a bottomleſſe pitte, and that it is not for vsus to wade into thē, but rather wee ought to glorifie him, yea euen by ſhetting our eyes vntill he ſhew vsus why hee woorketh ſo. Yee ſee then what the wiſedome is wherof the Pſalme maketh mention when it ſayeth, that the man is happy which iudgeth rightly of him whiche is in aduerſitie. But heerewithall it behoueth vsus alſo to apply this to our inſtruction. For (as oure Lorde ſayeth) if God doo make the greene wood to bee burned after that ſort, what ſhall become of the drie? Then let vsus compare ourſelues with ſuch as we hauehave knowne to bee good men and to hauehave God. And wee ſhall finde ſo groſſe faultes in ourſelues, as we ſhal be conſtreyned to ſay, alas I ſee well that God beareth with mee: and pitieth my weakeneſſe in handling me ſo gently: for I am worſe than ſuche a man: I ſee that if I ſhould be compared with him, I come farre ſhort of walking in ſuche vprightneſſe: and yet notwithſtanding ſee howe God afflicteth him, and I am ſtill at myne eaſe and reſte. And is this bycauſe I am woorthy of it. No, but my God knoweth mee to bee ſo weake, that I coulde not beare ſuch afflictions: by reaſon whereof hee ſpareth mee, and therefore I muſte impute it to his goodneſſe. But if I bee ſtriken downe, and bee fayne to indure afflictions, I muſt not therfore ceaſſe to call ſtil vpō God, aſſuring my ſelfe that it is for my profit and welfare: and when I do but heare of his threanings, I muſte therevpon prepare my ſelfe to beare aduerſity, to the end that whē it ſhall pleaſe him to touch vsus with his rodds, wee may not thinke it ſtraunge, bicauſe we hauehave bene prepared for it a good while before hande. Thus yee ſee nowe what Iobs meening is, for he ſheweth, that ſuch as iudge by the preſent ſtate of things, & by the outwarde appearaunce, ſhall be conuinced by experience, bicauſe hee had walked after ſuch a ſort, as he was vnblamable, and eueryevery man did rather woonder at him, than condemne his lyfe. Then muſt it not bee concluded, that bycauſe God afflicted him ſo, therfore he was a reprobate, and that all that ouer he had done was but hypocriſie: that were to vntowarde a dealing. By the way, although Iob ſpeake but too thoſe that come to accuſe him falſely: yet is this written for the inſtruction of all Gods children. Lo then let vsus gather that whiche I hauehave ſayde already of this text: namely that wee muſt not iudge at rādon of any of the chaſtizementes and rods wherwith God ſtriketh men. Verely we muſt holde this for a generall rule in all afflictions, that they be witnes of Gods Iuſtice vpō our ſinnes. For if we were vtterly pure & innocent: vndoubtedly God would hādle vsus after another faſhion than he doth. Therfore wheras we ſee men ſo miſerable, and tormented after ſo many faſhions: they be frutes of their ſinnes aſwel ſeuerally as in cōmon: but yet notwithſtanding we muſt not meaſure all men by one meatyard as they ſay. And why? For there bee diuers cauſes (as I hauehave declared afore) why God ſendeth afflictions vponupon the world. Seeing then that God hath diuers reſpects, we muſt not wrap vp all togither, nor make al to paſſe vnderunder one collect (as they ſay:) But wee muſte bee wiſe in this behalfe, & as it were bridle our owne reaſon, that we paſſe not our meaſure & compaſſe. VVherfore (as I ſayd) let vsus thinke vponupon eueryevery mās life: And if that thoſe be afflicted which hauehave deſpiſed God & his word, & led a lawles life, giuing thēſelues ouer to all naughtineſſe: let vsus aſſure ourſelues that our Lord inſtructeth vsus in their perſons to the ende we ſhoulde open our eyes to ſee that our faultes ſhall not eſcape cleere without cōming to account before the heauenly iudge. But if we ſee no cauſe why our Lord ſhould puniſh this man or that, but rather, the clean cōtrary: Then let vsus learne to ſay, Lorde thou art rightuous howſoeuer the world goeth: true it is that we be dazeled in this behalfe, & that our ſinfull fleſh prouoketh & inforceth vsus to murmur againſte thee. Neuertheleſſe wee wil not ſay as they do which demaund why God ſhold be ſo minded, and coulde finde in their hartes to go to lawe with him: No: but we wil be quiet and pacient, and tarry thy leyſure, till thou ſhewe the things that are as yet hidden from vsus. Yee ſee in effect what we hauehave to remember in this text. But herewithall let vsus marke alſo, that when we come to the iudging of ourſelues, wee muſte call this doctrine to minde, to the intent wee fall not in deſpaire, althoughe God preſſe vsus, and wee feele his hande ouerharde vppon vsus: but that wee take courage too call vppon him, and leaue not too comforte our ſelues in him. Thus yee ſee howe it behooueth vsus too practiſe ſtyll this doctrine. Contrariwiſe, in tyme of proſperitie, let vsus not bee ſo ſotted in oure owne eaſe and pleaſure, as wee ſee the worlde is, whiche abuſeth Gods goodneſſe in ſuche wyſe, as they become vtterly blinde, excepte God conſtrayne them by force to thinke vppon their ſinnes. Then if God lette vsus alone in reſte, wee hauehave as it were a ſpirituall drunkenneſſe, ſo as our wittes bee rauiſhed, and we play the reſtie Iades. Lette vsus keepe vsus from mounting after that ſorte into pryde and preſumption, when God maketh vsus to proſper: and rather let vsus knowe (as I hauehave ſayde already) that hee gyueth vsus leyſure to diſpoſe oure ſelues to the receyuing of the aduerſities whiche he ſhall ſende vsus, beeing well aſſured that he will pitie vsus, and not handle vsus rigorouſly. Likewiſe if wee ſee that God letteth the wicked runne at rouers, and layeth the brydle in theyr necke, & deſtroyeth them not at the firſt brunt: let vsus not thinke they make the better market for that, nother let vsus be tempted to enuy their good fortune, as it is ſayd in the ſeuen and thirtith Pſalme: but let vsus exerciſe our faith in this cace, tarrying Gods leyſure, till he ſhewe vsus his iudgementes which are hidden from vsus for a time, according as it is not for vsus to determine the day nor the houre. Then muſte the faithfull holde themſelues at a ſtay, as often as our Lorde ſheweth himſelfe fauorable to the wicked, and to ſuch as hauehave deſerued to bee quite and cleane rooted and wyped out of the world. For although he leaue them in proſperitie, they are not therefore in his fauor: but it is to make them the more vnexcuſable: and needs muſt they pay deare for their abuſing of Gods pacience in that wiſe, when he calleth them to repentaunce by handling them ſo gently. Lo in effect what we hauehave to marke of this doctrine. And now let vsus come to the particular words that Iob vſeth here. VVhy (ſayeth he) am I not as in tyme past when God kept mee? In ſaying that God kept him, Iob meeneth that hee had as nowe forſaken him. Not that he was ſettled in that opinion, but for that he had, an eye to his owne naturall vnderſtanding, as all the faithful do diuers times in praying vntounto God. For they may well vſe this maner of ſpeache to ſay, Lord thou haſt forſaken mee: Lord how long wilt thou forget mee? Lorde howe long wilt thou turne thy face from mee: Lorde how long will it be ere thou eaſe me of my miſerie? whē the faythfull ſpeake after that ſort: it is not for that they think that God hath forſaken them: for it were in vayne and to no purpoſe to call vponupon God, if he had forgotten vsus. VVhat ſhoulde we gayne by reſorting vntounto God and by deſiring him to helpe vsus at our neede, if God would not keepe vsus? I pray you were it not loſt labour to ſay vntounto him, Lorde helpe vsus? So then the faithfull cōplayning that God hath forſaken them, meene not that it is ſo: But there is in vsus a double feeling & conceiuing. The one is by oure naturall witte, the other by faith. But what are the things that our naturall wit doth reſt vponupon and looke at? The things that we feele, ſee and touche. Therefore when God leaueth vsus in ſuch extremitie as we knowe not what ſhall become of vsus, there ſeemeth to be a thicke cloude betwene him and vsus, and that we be no more vnderunder his hād & guiding. But yet notwithſtāding ſee how God promiſeth to be neere at hand to vsus. VVhē we thinke he is furtheſt off frō vsus. And when it ſhall ſeeme that his eyes are ſhut: he will hauehave vsus to thinke thus, hath God ſpoken it? Let vsus hardly hold vsus to his promis. Now then we ſee that there is a double cō ceiuing in the faithfull: and it ſtandeth vsus in hand to practiſe this well. It is not ynough too ſay it, but eueryevery man muſt put it in vre in himſelfe. VVhē any aduerſitie befalleth vsus, we cānot but think that God hath turned his back vponupon vsus. See wherevnto our nature driueth vsus. But afterwarde it behoueth vsus to run immediatly to the promiſes of God, who biddeth vsus call vponupon him in the day of our trouble. In that he willeth vsus to call vponupon him it is a token that we are in his keeping & protectiō. So thē we ſee that fayth muſt ouerrule our naturall reaſon, to the ende wee may be quiet in the mids of all our miſeries, wayting for Gods ſuccour, & walking as hee commandeth vsus. According herevnto Iob ſayeth here, VVhere are the tymes become wherein God preſerued mee? For he meeneth that God hath ſhewed by effect and by very eyſight, that he had preſerued him, as if ſome mā ſhold ſay, ſeeing that Iob is ſo perſecuted, is it to be ſayd that God keepeth him? Is it to be ſayd that God mainteineth him? No, but rather that God hath forſakē him as a wretched creature. Iob thē ſpeaketh not heere of the thing as it was in very deede, as thoughe God had at that time forgottē him: but he ſpeketh of that which might ſeeme to mē, & of that which he perceyueth by his naturall wit, howbeit that he reſiſted it by the force of faith, reſting himſelfe vponupon Gods promiſes, & fighting againſt the tētation that was put vntounto him. Yee ſee then in what wiſe it behoueth vsus to take this text, & therewithall to apply it to ourſelues: and ſo let vsus vnderſtande that if we be in proſperitie, we muſte not terme it good fortune (according to the maner of mē which alwaies are ſo malicious, that they rob and bereue God of his honour that belōgeth vntounto him) but we muſt vſe ſuch language as this, namely that God preſerueth vsus. VVhat is the cauſe then that God proſpereth vsus? what is the cauſe that we liue & are ſtill mainteyned whē we be beſeeged with a thouſand deathes? It is bicauſe God pitieth vsus & is our Protectour. Lo how it behoueth vsus alwaies to reſort to Gods prouidēce, that we may yeeld him the prayſe of al the benefites which he beſtoweth vpō vsus, yea euē in reſpect of this trā ſitory life. And furthermore, whē our Lord chaungeth to outward apperance, and ſuffereth vsus to be aſſaulted on all ſides, ſo as one mā pilleth vsus, and another defameth vsus, & many aduerſities light vpō vsus: might it not be ſayd to mās ſeeming, that God hath forſakē vsus, & will no more come at vsus? Yet notwithſtanding let vsus not ceaſe to receyue the promis which God giueth vsus, yea & to hope euen againſt hope, as which is the leſſon that is taught vsus in the perſon of our father Abrahā, as S. Paule ſpeaketh of him. But Iob addeth, that in that time God had lightned his lampe vpō him and that he had walked in his lyght in the middes of darkeneſſe. Let vsus marke how it is diuers times ſaid, that God inlighteneth vsus when he teacheth vsus by his worde, and for that cauſe is it termed a lampe. But in this text it hath another ſenſe. For Iob meeneth not ſimply that God taughte him by his lawe, or by any reuelation of the holy Ghoſte. But that God had giuen him comfort in all his aduerſities, & therwithall alſo a good & deſirable iſſue of them. VVhat then is the lampe of God? It was Iobs proſperitie, in that God ſtoode by him, according alſo as we ſee that the ſcripture likneth the afflictiōs of this preſent life vntounto darkneſſe. As for exāple, if we be in warre or be troubled with famine or peſtilence: we are as it were in the night: Gods countenāce is hidden from vsus: & we know not on which ſide to turne vsus. So on the contrarie part, when our Lord hādleth vsus louingly, it is aſmuche as if the ſunne did ſhine vpō vsus, we ſee that the daylight maketh men glad, & cō trariwiſe that the light maketh men ſadde and heauy. Alſo when it is clowdie and raynie weather, we are after a ſort beaten downe and eueryevery one of vsus ſhrinketh. So then let vsus marke, that Iob doth here cōtinue his matter, by ſaying that the lampe of God ſhined vponupon him, when hee was in happie ſtate, & eueryevery man laughed vponupon him. VVherein is cōfirmed yet better, the doctrine which I hauehave touched: namely that neede muſt not father the proſperitie of this world vponupon fortune, as we ſee theſe worldlings do, which looke not vntounto Gods hād nother in weale nor wo. Therfore we muſte not do ſo, but rather whenſoeuer we hauehave any proſperitie, let vsus conſider that God ſhineth vponupon vsus, and ſheweth vsus a louing countenance, and would hauehave vsus to know him to be our father, that we might glorifie him. Behold then how our Lord ſheweth vsus his countenance in all proſperitie, to the end that by ſeeing him, we might hauehave occaſion to prayſe his goodneſſe, & alſo be drawen vntounto him by his gentle allurement, and that both of them might giuegive vsus courage too louelove him and to yeelde oureſelues to his ſeruice. Nowe wee ſee that theſe manner of ſpeeches are not ſuperfluons, when in ſtead of ſaying after the manner of the vnbeleeuers, I hauehave had good fortune, I hauehave liued at mine eaſe: Iob ſayeth that God had ſhone vponupon him with his lampe, and addeth, that God had giuen him lyght in the middest of darkeneſſe. And hee ſayeth this, bicauſe it is not poſsible but that we muſt be in many inconueniences and daungers in this worlde, I meane euen thoſe which ſeeme to hauehave all things as they would wiſh. Although we perceyue ſome man to be as it were exempted from all trouble: Yet notwithſtanding ſo long as he is vponupon earth he muſt nedes walke among thornes. VVe ſhall alwayes be threatned with many deaths: and though a man hauehave his Garners & Cellers full: yet is it not to be ſayde but that he may be made poore in the turning of a hand. So then let vsus marke well, that in the middes of this worlde, wee be alwaies as it were in darkeneſſe: that is to ſay we be beſette with many troubles and daungers, inſomuch that if our Lord prouided not for vsus, we could not ſtep one pace forward, no nor ſo much as ſtirre one finger, but we ſhoulde ſtumble into many miſeries. But God remedieth all things by ſhewing vsus his lampe, and by making it to ſhine vponupon vsus. Therfore let vsus learne to yeelde him the prayſe that he deſerueth: which is that we cānot holde out in this tranſitorie life, vnleſſe wee doo alwayes looke vponupon vsus and guide vsus. And let vsus pray him, that in guiding of vsus he will alſo make vsus feele by effect, that he is neere vsus, & that he hath vsus after ſuch a ſort in his protection, as we be exempted from many miſeries, bicauſe he ſuffereth vsus not to fall into them. Now if God deſerue to hauehave this prayſe yeelded vntounto him in reſpect of all things that concerne the ſtate of this life: I pray you what deſerueth he in reſpect of the inſtructiō which he giueth vsus by his word? So lōg as we liue here below we liue as it were in darkneſſe as S. Peter ſayth, and we be as it were blinde wretches: and moreouer as in reſpect of our wittes we be ſo groſſe headed, as of neceſsitie we ſhould fall into confuſion at eueryevery ſteppe, if wee were not inlightened by the lampe of Gods word. VVe ſee then that in this great and thicke darkneſſe, we had nede to know Gods goodneſſe, and to open our eyes to beholde it, and to bee diligent to marke it, to the ende we may honour him for all his benenefites, and not deuour them, but depende wholly vponupon his prouidence. Thus much hauehave we to marke in this ſentence: Now it is conſequently ſayde, that Iob in the time of his youth had the prouidence of God alſo in his tent. The Hebrew worde whiche hee vſeth heere, doeth ſignifie a latertime: but by a ſimilitude it is taken for youth, not for the youth of fifteene yeeres, but for the time of mans cheefe courage and luſtineſſe, as from the yeres of fiue & twenty vntounto the yeeres of fiue and thirty. And why? For then is a man in his cheefe floure, not for begetting of children as ſome hauehave expoūded it, (for that were to fond & groſſe:) but bycauſe that man is then in his full ripeneſſe too giuegive counſell, and to doo any thing that belongeth too mans life. For in that age wee ſee that men do ſo diſpoſe themſelues as they may bee put to the dooing of ſome ſeruice. So then, like as the latter time bringeth foorth his frutes: ſo alſo in that age man is fit to yeelde his frutes, that is to ſay, to bee imployed to ſome ſeruice. But in this texte, a man may well take that worde both in that ſignification, and ſometimes otherwyſe alſo by ſimilitude: whiche is, I would I were as in my later ſeazon, that is to ſay, as in the time when men gathered the frutes of mine aboundance. Lo what Iob meeneth. VVhen it is ſpring tyme of the yere, we ſee how the blade that ſhall beare corn, ſhooteth foorth, and the vynes beginne to budde. Howbeeit as yet there is nothing but hope: VVe ſee the meddowes ſpring vp with greene graſſe: but in the latter ſeaſon the cattell are fatte and well fed, bycauſe they hauehave had paſture, and the ryches of the earth are gathered and layde vp. Thus yee ſee the tyme of aboundance. And ſo I doubte not but Iob ment too ſaye, when I was in my ryches, when God had gyuen mee ſo greate aboundance of goods as they flowed in my houſe. And afterwarde hee addeth, that the prouidence or company of God was vponupon his tent, purſewing the matter which he had talked of already. The Hebrewe word which Iob vſeth, ſignifieth prouidence or company, and both of them agree very well: therefore men neede not to trouble themſelues much, for the ſenſe continueth all one. Therefore [the meening of it is,] when I had the prouidence of God vponupon my tent, that is to ſay, whē God watched ouer mee to guide all my affayres: or elſe when God kept mee company, that is to ſay when I found him fauorable vntounto me, ſo as he was neere me to hold me as it were in his lap. Heere Iob continueth his acknowledging of Gods benefites. And lette vsus marke well, that if a man which was tormented after that ſort, was notwithſtāding not ſo farre beſides himſelfe, but that he alwaies glorified God: what is to be ſayd to vsus, if we thinke not vponupon God whē he letteth vsus alone quietly in the middes of our eaſe? VVe know that when a man is pinched with aduerſity, he is ſo diſmayed as hee remembreth nother God nor himſelfe, but is caried away, and his wits be amazed. And now in what ſtate was Iob? HaueHave we not ſeene, that there was neuer yet almoſte any creature, that was tormented after that faſhion? And yet neuertheleſſe it is ſeene, that he ſtill directeth himſelfe vntounto God, and glorifieth him by confeſsing that the benefites which he had receyued in times paſte, fell not to him by caſuall aduenture, nor were purchaſed by his owne trauell and pollicie, nor that hee was beholding vntoo men for them. Howe then? It is God (ſayth he,) who hath lighted his lāpe vponupon me, it is he that hath guided me, it is he that hath bene at hand with mee. VVhen Iob ſpeaketh ſo, ought it not to be a record to cō demne thoſe men double and treble which are not ſo diſmayed, and yet neuertheleſſe doo forget God, and ſwallowe vp his benefites without doing him any honor at all? Then let vsus learne to glorifie God for all things, after the example of Iob, both in proſperitie and aduerſitie. And in ſo ſaying, hee addeth what his ſtate was for the time that God was with him as his companion and garde, that is to wit, that his feete were bathed in butter, & that the riuers flowed vntounto him with oyle. By theſe ſimilitudes Iob ſignifieth, that God had ſet him in ſuch proſperitie, as he wanted nothing. And when he ſayth that he trode in butter and bathed his ſteppes in it: it is as much to ſay, as that god made him to walke vponupon all pleaſant things, according as it is ſayd in the foureſcore and eleuenth Pſalme, that the faithfull ſhall be borne vp by the handes of Angels, ſo as their feete ſhall not ſtumble nor daſh agaynſt any thing amiſſe. After the ſame maner Iob ſayth in this text, beholde, God hath delt ſo with me in times paſt, that I did not as it were treade vponupon the ground, neither felt I the hard pauement vnderunder me, but rather God made mee a path as it were of butter and all ſweete things. To be ſhort, he meeneth that inſtead of being in the common ſtate of men, he did as it were ſwimme in all pleaſures. Not that he ſotted himſelfe in them, as they doo that are rauiſhed in louelove with theyr owne cace, and ouerioy and ouerſhoote themſelues in all things, as gluttons, drunkards, and wanton folke do: Iob intended no ſuch thing: but he meeneth that God hilde him in ſo great proſperitie, as hee was not able to expreſſe but by exceſſe of words. And herein is it to be ſene, that he magnified Gods benefites as much as he could, like as we alſo ought to do. And it is a poynt that we ought to marke well, bicauſe that when we be inforced to cōfeſſe the good that God hath done vsus: our acknowledging of it is not to magnifie it ſo highly, as ſo great a benefite ought to bee: but rather we diminiſh it through our owne maliciouſnes. Lo howe God is abated of his due by vsus, as though ſome man that coulde not denie a whole debt, ſhoulde ſay, ô I thought it not too bee ſo much, according as we ſee, that theſe euill paymaſters are not ſo ſhameleſſe as too ſay, I owe you nought, when the thing is knowne and euident ynough: but they could find in their hart, to make an hundred florens but fiue, if it were poſsible. Euen ſo play wee with God: wee nicke him through our vnkindneſſe and vnfaythfulneſſe, diminiſhing the gifts which we ought too magnifie. Contrariwiſe Iob ſheweth vsus here, that whē God hath done vsus any good, wee muſt not thinke to diſcharge our ſelues by ſaying in one worde, I am very much beholden vntounto god, and this commeth to me of his grace, (theſe are to trifling ceremonies:) But we muſt learne to eſteme Gods benefits according as they be worthie. And in good fayth what are we? I pray you let vsus conſider our ſtate, and from whence our Lorde hath drawne vsus. Let vsus conſider on the other ſide, if wee hauehave deſerued that hee ſhoulde ſtretch out his hande to helpe vsus and beſtowe all his creatures vponupon vsus to do vsus ſeruice. Let vsus marke theſe things a little, and ſurely we ſhall find the cleane contrarie: that is to wit, that God ought to ſhake vsus off altogither, and yet notwithſtanding he ceaſſeth not to do vsus good. Therfore let vsus learne to eſteeme this fatherly louelove which hee beareth vsus, and to taſt it more earneſtly than wee hauehave done hitherto. Lo what wee hauehave to marke in this ſimilitude of butter & oyle, as if he ſhould ſay, when I compare my ſelfe with others, I find my ſelfe ſo greatly bound vntounto God, as it is not poſsible for me to acknowledge it ſufficiently. And herevpon he ſheweth the honour wherein he was. He had ſpoken of his riches, ſaying: that his feete were bathed in butter, and that the ſtones yelded him honie, that is to ſay, that euen the hardſt things were turned vntounto him into pleaſure: And now he ſheweth that he was had in honour and eſtimation. The Gouerners (ſayth he) taryed at the Gates, there I made a chayre to be ſet for mee, and eueryevery man yeelded mee honor and reuerence. VVhen Iob ſayeth ſo, it is not in way of bragging, (for he beareth the ſhame that God had layde vponupon him, with all humilitie) but he reproueth his aduerſaries. As if he ſhould ſay, you iudge of mee as nowe that I am a damned and curſed man. And why? For ye ſee mee a wretched carkaſſe, deſtitute of all helpe, and euerie man ſcorneth me. But ſee whither ye iudge rightly or no. For it is not long ago ſince I was honored of all men, and then would you hauehave douked to me too. Therfore you iudgement is not right and indifferent, bicauſe you ſtay vpō viſible things, wheras you ought to looke further. Now you ſee what Iobs meening is. VVherefore according to that which hath bin declared, foraſmuch as wee can go no further as now, let vsus learne as oft as our Lorde doth vsus any good, let vsus learne (I ſay) too acknowledge that the ſame commeth not of fortune, but of the hand of God. And on the contrary part, whenſoeuer it pleaſeth him to afflict vsus, let vsus know that his intent is to waken vsus by that meanes, and that it ſerueth not to put vsus out of hart, but to humble vsus. And therefore let vsus not ceaſſe to reſort ſtill vntoo him, aſſuring our ſelues that when he hath beaten vsus with his roddes, he can well cure vsus againe, as he that knoweth the remedies that are fitteſt for our welfare.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of our faultes, praying him too make vsus feele them in ſuch wiſe, that beeing hartely ſorie for them, we may ſeke nothing but to rid our ſelues of our fleſhly affections, that wee may bee fully clothed with his holy ſpirite, to the ende we may yeeld our ſelues to his obedience. And that we may know howe to profite our ſelues in ſuch wiſe, both by our owne afflictions, and by the afflictions of our neighbours, as we may be ſtill inſtructed more and more in his feare, & glorifie his iudgements, and not to bee ſo wrapped in theſe preſent things, but that wee may alwayes looke higher, and that in the middes of our afflictions, we may not ceaſſe to reſort vntounto our good God, truſting that he wil continue his goodneſſe towards vsus, euen till he ſhew vsus that thing in effect and experience, which he nowe warranteth by his worde. That it may pleaſe him to graunt this grace, not onelyonly too vsus, but alſo to all people, &c.