Sermons on Job, Sermons · Chapter 34 · Sermon 129
The Cxxix. Sermon, whch is the ſecond vponupon the .xxxiiij. Chapter.
4 Let vsus chooze a iudgement, and conſider among our ſelues vvhat is beſt.
5 For Iob hath ſayde, I am rightuous, and God hath ouerthrovven my right.
6 I alſo am a lier in my right: mine arrovve is greeuous vvithout any ſinne.
7 VVhat man is like Iob? he drinketh skornfulneſſe as vvater.
8 He vvalketh vvith those that vvorke iniquitie, he vvalketh vvith the vvicked.
9 For he ſayeth, a man ſhall not pleaſe God in vvalking vvith him.
10 And therefore ye men of vnderſtanding heare ye mee, God forbid that there ſhould be vvickedneſſe in God, or any naughtineſſe in the Almightie.
WHen the cace ſtandeth vppon yeelding of account of our life, we muſte not looke too hauehave any other iudge than God, who (notwithſtanding any appeale, (will giuegive ſentence of vsus according too his owne knowledge, and then will it be in vayne for vsus to reply, for wee ſhall gayne nothing by it. Howbeeit for aſmuche muche as men are rebellious, and can not finde in theyr hearts to confeſſe that God is rightuous, except they be compelled to it: God vſeth a maner of ſpeach in the holy ſcripture, that he is cōtented togo to lawe with vsus, and that there ſhall bee as it were ſome meane iudge agreed vponupon betwixte him and vsus. Not that any ſuche thing can be done, but to the ende that we ſhoulde be the more reproued and conuicted, in that although wee might go to lawe with him, yet would it not auayle vsus a whit. And hee ſpeaketh after that maner in his Prophete Eſay. Lette vsus chooze men (ſayeth hee) to iudge betwixt you and mee. True it is (as I hauehave ſaid) that there is no reaſon why God ſhoulde abace himſelfe ſo farre. His meening is no more but to ſhewe, that although wee had libertie to cyte him and to pleade our cace agaynſte him: yet ſhoulde wee alwayes be ouercome. After the ſame maner doth he deale here in this text when Eliu ſayeth, Lette vsus chooze iudgement, according as hee had proteſted heeretofore that he would not be afrayde to ſpeake. Foraſmuche then as Iob had complayned that God abaſhed him with his maieſtie and that hee had no hearing: Thervpon Eliu ſayeth, Go too, I will not ſo fray thee that thou ſhouldeſt colourably alleadge that there is no reaſon for thee: but I will come peaceably to thee, and it ſhall be lawful for thee to ſpeake as thou liſteſt. If thou haſte any thing to defend thy ſelfe withall, alledge it, bring it foorth, and lette it bee debated. Nowe that wee hauehave the naturall ſenſe of this texte, let vsus ſee howe wee can apply it to our inſtruction. Firſte of all then wee hauehave too gather, that althoughe God hauehave all power ouer vsus: yet notwithſtanding hee iudgeth vsus with ſuche vprightneſſe, as there is no fault to be founde in it: and although wee had leaue to pleade our cace, yet ſhoulde wee bee put to ſhame. And this is it whiche hath bene handled ſundry times heretofore: namely that God vttereth not his power agaynſte vsus after the manner of a tyrante which putteth no difference betweene good and badde, but intendeth to trie the vttermoſte of his power: no, God hath no ſuch lawleſſe power (as yee might terme it:) but as his power is infinite, ſo are all his doings indifferent and rightfull. True it is that wee doo not alwayes perceyue the reaſon of his woorkes, neyther oughte his rightuouſneſſe to bee inclozed within ſo ſmall a meaſure as our vnderſtanding: but yet notwithſtanding it behooueth vsus alwayes to be fully perſwaded of this poynt, that God is in ſuche wiſe mightie, as hee diſpozeth all things with iuſtice and vprightneſſe. Furthermore lette vsus not preſume too call him to the lawe, but lette vsus aſſure our ſelues that wee muſte before all things yeelde our ſelues gilty. And herewithall let vsus marke alſo, that if we had lybertie to pleade, it would not be for our profite: for wee ſhoulde alwayes be founde guiltie: and although that he iudged vsus not, yet would our owne cōſcience condemne vsus. And therefore let vsus learne too humble our ſelues before God, & to know that he hath ſuch power ouer vsus, as he may iuſtly confounde & ouerwhelme vsus, yea and that with ſuch rightfulneſſe, as we ſhal not hauehave one worde to anſwere, which hee cannot diſproue if he liſt. But lette vsus nowe come to that which Eliutreateth of cheefely here. He findeth fault with Iob for complaining that his plague was greeuous, and vndeſerued on his parte, and that God had ſo peruerted his right, that he was driuen to be a lyer although in very deede hee had wherwith to iuſtifie himſelfe. Yee ſee here in effect what things Eliu chargeth Iob withall. But lette vsus conſider whether Iobs meening were ſo or no. I hauehave declared heeretofore, that Iobs meening was not directly to blaſpheme God, howbeeit that he exceeded meaſure in his paſsions. Herken then where in Iob did amiſſe. He knoweth himſelfe to be a ſinner: hee confeſſeth himſelfe to be ſo, neither ſaid he that God had no cauſe to puniſh him: but yet in the meane while he compared himſelf with others, & thought that God handled him to roughly. Thus the chiefe thing wherein Iob overſhot himſelfe, is that he conceyued ſuch a rigor in Go… as he thought him to bee ouerſore, and that he ought not to hauehave preſſed him ſo harde, conſidering that hee was but a ſilie poore creature, & that his life and ſtrength were nothing but ſmoke. But herein we cannot excuſe him. For I hauehave told you afore, that in hādling of a good cace he followed not a good order. Like as his aduerſaries dealing in an euill cace, vſed good arguments & ſubſtātiall reaſons. Therefore as concerning Iob, although he had a rightfull cace, yet did hee miſguyde it. And why? For although hee were pacient, & determined to ſubmit himſelf vntounto god: yet did he not reſtreyne his paſsions from all exceſſe: like as when a Chriſten man indeuereth to tame himſelfe, and to hold himſelfe pryſoner vnderunder the obedience of God: he cānot do it with ſuch perfection, but that in the meane while he ſhall feele that the fleſhe fighteth againſt the ſpirite, & that we do not the good which we would do, as S. Paule ſayth. In which place he ſpeaketh not of thoſe that are fleſhlye, and whiche giuegive themſelues the brydle in all euill: but of ſuch as hauehave beſt zeale to ſerue & pleaſe God. And ſurely he ſetteth forth himſelfe for an example, ſaying that although he inforced himſelf aſmuch as was poſſible for a mortall man, to frame himſelfe wholly too the will of God: yet was he not able to bring it throughly to paſſe. For when the temptations are great and violent as they were in Iob: it is impoſsible that we ſhould be ſo cō ſtant, as not to be ſhaken, & that we ſhould not be tickled nor ſuffer muche infirmitie in the battels which wee hauehave agaynſt our fleſhe. VVe ſee what happened to Iacob: hee wreſtled with an Angell, and therfore is called Iſraell: that is to ſay, preuailing with God: but yet notwithſtanding he halted, and was fayne too hauehave a lame hip as long as he liued: to the ende he might feele, that hee had not gotten that victorie in ſuche wyſe as there was no feebleneſſe in him. And that is an example and patterne for vsus, that although God ſtrengthen vsus by his power, ſo as wee ouercome our temptations: yet the ſame is not done without ſome markes of our infirmitie. Euen ſo happened it vntounto Iob: and Eliu doth iuſtly reprooue him heere. Yet neuertheleſſe Elius meening is not, that Iob intended to accuſe God directly of vnrightuouſneſſe and crueltie: but hee ſheweth that he did not ſo glorifie Gods rightuouſneſſe, as he ought to do. Truely hee ſpeaketh roughly, and ſeemeth to wreſt Iobs wordes & to make them worſer than they were: but let vsus marke that it is good reaſon that the holy ghoſt ſhould bewray the vices that are in vsus, althogh they ſeeme not greate vntounto vsus. As for example: Iob confeſſeth here generally that God is rightuous, yea and hee knowledgeth him to be ſuch a one euē in his own perſon: but yet was he toſſe ſo roughly with his paſsions, that it ſlipped from him, to ſay, why doth God puniſh mee after this ſort? There is no reaſon why he ſhoulde do it: and if I might pleade my cace, I would ſhew how I hauehave not deſerued that he ſhoulde bee ſo violent agaynſt mee. Suche wordes ſcaped from Iob without knowing what he ſayde. Howbeeit if a man examine his meening: it is not of the worſt ſort. OnelyOnly he was caryed away with his pangues, and it coulde not be that he ſhoulde not be ſo turmoyled with his paſsions, as not to skirmiſhe againſt God. VVhy then doth Eliu reprooue him now with ſuche rigor? Bycauſe the leaſt doubt which we can hauehave of Gods rightuouſneſſe, & the leaſt diſputing that we cā make with him, is blaſphemie though it ſeeme not ſo to vsus. Let vsus marke wel thē, that here the holy Ghoſt diſcouereth the malady that was as it were hidden, to the ende we ſhould vnderſtand, that whenſoeuer any fancies come in our heade to darken gods rightuouſneſſe, or to deface his glory by any meanes, although we purpoſe them not: yet are they horrible faults, and we cannot condemne them ynough, nother are they venial ſinnes as the Papiſts make them. For they ſay, that if a man doubte of Gods rightuouſneſſe, yea & hauehave many curſed imaginations running in his minde: yet are they in deadly ſinne ſo he cōſent not to them. But this is too beaſtly a doctrine, and yet among the Papiſtes men holde it for a certayntie. Contrarywiſe let vsus marke well, that heere the holie Ghoſte thundreth agaynſte the conceytes that come in our thought, although we knowe them not to be ſo contrary to Gods glorie: and more ouer that although we minde not directly to accuſe God, yet when we be ſo intangled with wicked thoughtes, and our paſsions toſſe vsus too and fro, ſo as we are not peacheable to glorifie God, and to obey him in all reſpectes: we cannot bee excuſed, but do deſerue to bee reproued, as if we had intended too iuſtifie our ſelues and to make God guyltie in reſpect of vsus: or as if wee had charged him with iniquitie, & purpoſed to mainteyne our ſelues as though there were no faulte in vsus. And this ought too warne vsus, to yeelde our ſelues alwayes guyltie withoute any diſputing when we hauehave to deale with God. For although our ſhiftes myghte bee allowed of men, and that we be wont alſo too fall aſleepe in them: yet in the ende wee ſhall ſpyghte of our teeth, feele that God can in one woorde ouerthrowe all our long replies, and all the fayre colours that wee ſhall pretende. And therefore if there come any wicked thought to diminiſh Gods glory, and to make vsus to doubte of his rightuouſneſſe: let vsus learne to knowe, that we are already entred into blaſphemie, and that wee are greatly to be condemned, yea though thoſe thoughts paſſe away out of hand, and that our minds reſt not vponupon them. Agayne if we hauehave any thought which tendeth not too any purpoſe of accuſing God, but onelyonly too ſome intent to iuſtifie our ſelues againſt him: it is a blaſphemie. VVhat is to be done then? Let vsus learne to confeſſe that God is rightuous, and condemne oure ſelues. For they are twoo things which cannot matche togither, that men ſhould go about to cleare themſelues, and therwithall be able to glorifie God as becōmeth them, as he is woorthy. God then neuer hath his whole right, except we be confounded and all things quite and cleane daſhed, ſo as wee hauehave no defence agaynſte him, nor any thing lefte vsus, but onelyonly to hang downe our heades. Lo what we hauehave to gather in the firſte place of this texte. Neuertheleſſe to the ende that this thing may bee the better imprinted in our heartes: let vsus marke howe Eliu ſayeth here, that Iob had walked with the wicked. As howe? Dooth Eliu accuſe Iob too hauehave beene a deſpyſer of God, and a man of diſordered life, ſeing that heretofore he had proteſted that he had walked in ſuche perfection, as it was harde too finde a man like vntounto him? For wee hauehave ſeene that hee was the eye of the blinde, the feete of the lame, and the father of the fatherleſſe, that his hād had not bin ſhet to the poore, that he had not ſuffered the ſides of them that were acold too curſe him, that his houſe had alwayes beene open too ſuch as had neede, that he had bene freendly to ſtrangers, that although he had had credite, yet hee neuer abuſed it, and that although he might hauehave bene borne out in place of iuſtice, yet had he walked ſimply and oppreſſed not any perſon. Howe then doth Eliu now accuſe him to hauehave walked with the wicked? This is according to the matter that he hath taken in hand: namely that whē a man replieth agaynſt the iudgement of God, hee walketh not with him. Therefore let vsus marke well, that although a man be nother whoremonger, nor theef, nor drunkard, nor murtherer, nor quareler: yetnotwithſtāding he fayleth not to be acceſſary of the greateſt wickedneſſe that can be, if hee glorifie not God, but hauehave any poynte of pryde in him, ſo as hee cannot ſubmit himſelfe to Gods iuſtice, rightuouſneſſe, and goodneſſe. Then if we yeelde not God his due honour, wee be wicked in ſo doing, although the reſte of our life were Angelicall. And it is a point which we ought to marke well. For (to our ſeeming) a man is rightuous, ſo he cannot be charged to the worldwarde, and hauehave led a vertuous life. But in the meane while, thinke we it is no ſinne, if a mā ſerue not god in ſuch humility as he ought? VVhen wee hauehave yeelded our neyghbours that which is their duetie, and God is diſappoynted and robbed of that which is due to him: muſt we therfore needes be rightuous ſtill? No: for if I bee faultie for robbing of any man, and deſerue euerlaſting death for the valewe of fiue ſhillings: Then if I rob God of his honour, and go aboute to diminiſhe his maieſtie, is not that a much more haynouſe crime, than all the robberies, all the whoredomes, all the murthers, all the poyſonings, all the periuries, and all other things in the world? So then let vsus marke well, that whereas Eliu chargeth Iob, too hauehave walked with the wicked: it is not mente of the vices that are apparant to the worldwarde, as that hee were a whoremonger, or a theefe: but that he had not glorified God in acknowledging him to be rightuous, but rather had contrarywiſe intended to condemne him: howbeit, not that he did it directly, but that hee murmured agaynſt God, by reaſon of the torment of his miſerie: and that althoughe the ſayde impaciency were mingled with pacience, yet notwithſtā ding it was to be reiected as a blaſphemie, and Iob was to be condemned for it as an euill doer. And heereby we be warned, that our liuing without anoyance, and without working any deceyte, harme, or wrong to our neigbours, muſt be in ſuch wiſe, as in the meane while our cheefe regard muſt be of God, to walke before him in ſuche humilitie, as his prayſe may alwayes ſound both in our heartes and in our mouthes, that we may glorifie him (ſay I) both with heart and tongue alike: and when any heartburning or incomberance commeth in our mindes, lette vsus yeelde our ſelues guilty out of hand, and not tary till we be condemned of other, nor tyll God ſende vsus iudges too pronounce open and ſolemne ſentence againſt vsus: nother let vsus tary till he thunder from heauen, but lette eueryevery of vsus acknowledge the euill that is in himſelfe, & miſlike euen the leaſte and flighteſt thoughtes that can enter into oure imaginacions: aſſuring our ſelues, that they bee horrible and deadly ſinnes. Herewithal let vsus marke wel, that God will not fayle to receyue vsus to merciemercy, ſobeit that we alſo be readie and willing to condemne our ſelues. But as for thoſe that deale ſtubbornely, and will needes diſpute and checke with him: they ſhal find in the end, that their wilfulneſſe ſhal ſerue them to no purpoſe, but to put them to double confuſion. And ſo wee ſee it is not without cauſe that God hath diſtinguiſhed his lawe into twoo tables, to ſhewe vsus that the ſeruice and honour which we owe him, goeth formeſt: and that then followeth the duetie which wee owe to our brethren. The ſeruice of God therefore muſt be as the foundation of our whole life, ſo as we muſt glorifie him, knowing that it is the ende wherevnto hee hath created vsus, and for the which hee mainteyneth and nouriſheth vsus in this worlde. And afterwarde according as we are bound one of vsus to another, wee muſte indeuer to helpe and ſerue our neighbours, without hurting of any man. Ye ſee then what we hauehave to remember in this text. And nowe alſo let vsus conſider the manners of ſpeach which are conteyned here. VVhereas Eliu chargeth Iob with this ſaying, I am rightuous and God hath ouerthrowne my iudgement. It is not ment (as I hauehave tolde you afore) that Iob intended ſo flatly and ſhortly to accuſe God of ouerthrowing his right. But let vsus marke, that when a manne doth ſo preciſely maynteyne his owne right, he cannot do it without derogation too God, and without aduauncing himſelfe agaynſt his rightuouſneſſe. And therefore it is a poynt well woorthie to bee marked. For it will be found, that there is not any of vsus which ſometime or other is not ſo bold as to ſay, that god hath ouerthrowne his right. And herewithal let vsus marke well, that we would faine be rightuous when we enter into that extremitie: according alſo as when S. Paule ſpeaketh of the glorifying of God, and of confeſsing him to bee rightuous, hee will hauehave all mouthes to be ſtopped. So long then as men reply, and whet their tongues too maynteyne their owne rightuouſneſſe: they muſt needes hauehave God to be their aduerſarie. And looke whenſoeuer God afflicteth them, if they cannot yeeld to confeſſe that he is rightuous in ſo doing, ſurely they aduaunce themſelues agaynſt him. Yee ſee then what we hauehave to do, if wee will not hauehave God to ſet himſelfe agaynſt vsus, and to condemne vsus as guiltie of lifting vp our ſelues agaynſt him, and of accuſing him of vnrightuouſneſſe. VVee may well proteſt that wee had no ſuch meening, but yet the thing is ſo in deede: and what ſhall wee gaine by denying it, ſeeing the holy Ghoſt hath giuen his determinate ſentence vponupon it? Thus much concerning the firſt ſpeach that is conteyned here. And wheras it is ſayde, I am made a lier in mine owne right. Thereby he ſignifieth, that hee was not admitted in his owne defence: which is all one, as if ſome Iudge were vnreaſonable and cruell, and would oppreſſe ſome good and rightfull cace by authoritie. Lo howe Eliu dooth heere vpbrayde Iob with his blaming of God: [as if he had ſayd] oh ſee I pray you, I muſt bee taken for guiltie: And why? Bycauſe God will hauehave it ſo, for if he will not heare me in mine owne defence, hee preſſeth mee, and my mouth is ſtopped: and if I alledge any reaſon, it will not take place, nor be admitted. But Iob ment not to ſtep ſo farre out of his boundes. Howbeeit herewithall let vsus beare in minde what hath beene ſayde: that is to wit, that if we acknowledge not our duetie ſimply, it is all one as if wee woulde ſay that God vſeth a tyrannicall power ouer vsus, and procedeth not by reaſon and equitie, but diſpoſeth things off and on, bicauſe we bee at his pleaſure. Although then that our mouth vtter no ſuch woordes, yea and that our heart quake at the thinking of them: yet notwithſtanding if we do not fully conclude that there is no defenſe for vsus, and that we be guiltie: wee do ſtill enter into pleading againſt God, and wee muſt bee condemned as defacers of his rightuouſneſſe. As touching that it is ſayd immediatly, that Iob drunke ſcornefulneſſe as water: it is ment that he was ſo dulled, as hee perceyued not that the woordes which hee had vſed, were vncomely and worthie to be reiected, and that hee had deſerued to bee ſcorned as a witleſſe man. Yet notwithſtanding wee hauehave ſeene that Iob ſpake many excellent ſayings, yea and that he was the inſtrument of the holy Ghoſt, ſo as wee may gather great learning of the things that hee ſpake. Seeing it is ſo then, why is it caſt in his teeth, that hee drunke ſcornefulneſſe as water? It is bycauſe that when a mannes paſsions are ſo inflamed that he knoweth not what he ſpeaketh, it cannot be but that he muſt bee caried away after that ſort. Nowe if this befell vntounto Iob: I pray you what ſhall become of vsus? His pacience is ſet downe for a rule, and I hauehave tolde you that the ende which he had, ſheweth that there is nothing better for vsus than to abide the good pleaſure of god in all the chaſtiſementes which hee ſendeth vsus: whatſoeuer they be. And yet for al that, he is accuſed as a ſhameleſſe perſon that drinketh lewdneſſe as a fiſhe ſucketh in water. If this be layd to his charge, and rightly: I pray you what ſhall become of vsus, when wee ſee our ſelues a hundred times impacienter than hee, and that there needeth no furtherance to make vsus chafe and fret agaynſt God? Ought wee not too thinke that wee are worſe than dull? So then wee ſee in Iobs perſone that the holy ghoſt ment to ſhew vsus what we bee when aduerſities comber vsus ouerſore, and that our frayltie and feebleneſſe are ſo mingled with them, as we knowe not where to become, but gnaſhe our teeth and chawe vponupon our brydle, and are ſo ſtraught, as we neyther keepe way nor path any more. This is it then which we hauehave to marke in this ſtreyne. Nowe let vsus come to the ſentence which Eliu addeth. He accuſeth Iob to hauehave ſayd, that it profiteth not a man to hauehave walked with God. This walking with God importeth that a man ſo giueth himſelfe to the ſeruice of God, as he thinketh continually to giuegive an account, and acknowledgeth in himſelfe after this maner: he that hath created and formed me gouerneth and guideth me, I cannot ſhun his hand nor ſcape his iudgement, and therefore I muſt be preſent before his eies, ſo as he ſhall ſee, not only all my workes, but alſo my thoughts. Lo what it is to walke with God. And the holy ſcripture doth purpoſely vſe that kinde of ſpeech, bicauſe mē are like Coliers ſacks (as they ſay) which make one an other black. And experience ſheweth, that when we walke without hauing an eie vntounto God, there is none of vsus but he taketh libertie to do euill, vnderunder the ſhadow that other are as bad as himſelf: & in the mean while alſo giueth occaſion to other of his neighbors to do euill: inſomuch that at this day, there is not any of vsus, but he giueth euill example by ſome meanes or other, through the vices which all of vsus hauehave of our owne. And therefore when we walke with men, wee walke in horrible confuzion: all our life is like a hotchpotch, or a darke dungeon, ſo as nothing can be diſcerned in it. Beholde (I ſay) what it is to walke with men. But what is to be done? Seeing that in walking after the worlde, wee become worſe and worſe, and euerie man draweth his neighbors vntounto euill, and he himſelf foloweth them as faſt too: Is it not a peruerting of all order? Then there remayneth nothing for vsus, but too gather vsus vntounto God, and to frame our ſelues wholy vntounto him. It is ſayd that Enock walked with God. And why? Bicauſe he was not peruerted, and although the whole worlde was at that time as corrupt as might be, yet notwithſtanding Enock continued vncorrupted. And wherof came that? Bicauſe hee gathered his wits to him, and gaue not himſelfe the bridle to deale diſorderly: but although iniquitie was as a water floud vponupon the earth, yet he knew that it behoued him to walk as in the preſence of God. Furthermore, this importeth alſo, that wee muſt not regarde too hauehave ſome fayre ſhewes, as many do which thinke it ynough to be prayſed of men, & to abſteyn from euill to the worldward, and that if they hauehave cleare handes to outward ſight, it is ynough for them. But it is nothing worth except wee hauehave our hart pure before God. And therfore let vsus marke well, that when the holy Scripture ſpeaketh of walking before God, it meeneth that it is too no purpoſe too hauehave framed our outwarde lyfe in ſuch ſort, as our vices may not appeare: but that oure conſciences alſo muſt agree therewithall, ſo as we bee cleane rid from all wicked and frowarde affections. Thirdly, our walking before God, muſt bee to frame oure ſelues wholy too his lawe. For if our lyfe bee allowed of men, and that wee flatter ourſelues with our good intents: what is it? Nothing: according as wee ſee in the Popedome, that ſuche as imagine themſelues to be moſt deuoute, thinke that God is verie muche in their dette: but yet for all that bycauſe they deſpiſe the holy Scripture, and leane too theyr owne inuentions whiche they hauehave buylded at aduenture, all is but traſh and filthineſſe. And therefore let vsus marke, that if wee will liue well, and hauehave a right and certaine rule, it behoueth vsus to walke with God, that is to ſay, too walke vprightly: we muſt frame both our thoughts & our deeds vntounto his cōmandements, & not vntounto mens deuices, nor to our owne imaginations. Thus much concerning this ſaying. Now let vsus come to the principall poynt. Howe is it ment that Iob ſhoulde ſay that it ſhall ſtande a man in no ſtead to hauehave walked with God? It is bicauſe he was as it were aſtraught in his torments, and knewe not that God aſsiſted him for that hee had ſerued him, and conformed and ruled his life in all rightuouſneſſe. True it is that Iob knew generally that God was rightuous, & that we muſt not eſteeme or meaſure his rightuouſneſſe by the preſent ſtate of the worlde, and the things that are ſeene with our eies. For ye ſee alſo that the controuerſie which he had againſt his friends, was that the good men are afflicted and troubled in this worlde, and that the wicked doo proſper, and ſo that God hath a higher iudgement whiche hee reſerueth to himſelfe, and therefore that wee muſt not reſtraine our vnderſtanding to the things that wee ſee preſently, nor thinke that God doth in this worlde render eueryevery man that whiche is prepared for him: for it were too much brutiſhneſſe to hauehave any ſuch thought. Iob thē hath diſcuſſed this cace alreadie. But what for that? In the meane while hee ceaſſed not to be as it were dazeled whē he came to thinke vponupon his afflictions. Hee was ſo caried away, that he asked, where am I? VVhat hauehave I woon by giuing my ſelfe ſo to the obeying of God: Foraſmuch thē as Iob was ſo diſmayd, & ſtarted aſide: he is iuſtly vpbrayded with the vttering of this blaſphemie, that it ſhall not boot a man to hauehave walked before God. And hereby wee be warned to bridle our ſelues, whē we behold the things that are done in this world: and not to fall into imagination to ſay, why doth God diſſemble thus? VVhy doth he ſuffer his Church to be turmoyled ſo? VVhy are there ſo great outrages done? I ſay let vsus bridle our ſelues ſhort. And why? for if we do but imagine that any of theſe things are ſtraunge, it is aſmuch as if we blaſphemed God. True it is that our Lord imputeth not that blaſphemie vntounto vsus: howbeit, that is of his own goodneſſe: neuertheles we are guiltie of it. And here in the perſon of Iob, the holy ghoſt reproueth vsus, to the ende we ſhoulde miſlike of ſuch blaſphemie and abhorre it, and that as ſoone as their cōmeth any euill imagination in our thought, we ſhould put it away, knowing that the ſame woulde leade vsus too a greater blaſphemie if God withhilde vsus not. Furthermore, let vsus marke, that it behoueth vsus to be ſo much the warer in that behalfe, bycauſe we ſee that Gods ſeruants hauehave beene ſo toſſed with that tempeſt. True it is that when Ieremie aſketh why the wicked proſper, & why God fauoreth them, (as it ſeemeth) he proteſteth that god is rightuous, & that his iudgements are rightful, and he vſeth this preface for a bridle. Lord (ſayth he) I know that thou art rightuous: but yet for all that he eſcapeth not vnſhaken. VVee ſee what Abacuk ſayeth in the ſame reſpect. Abacuk doth the like, & therin he ſheweth that he was reſtrayned with the feare & reuerence of God, but yet was he troubled in his mind. Dauid cōfeſſeth that there hapned much more vntounto him. For we ſee how he ſaid, then hauehave I waſhed my handes in vaine, & my giuing of my ſelf to all rightuouſneſſe, & my indeuering to ſerue God hath beene but loſt time. Seeing that Dauid came to that poynt, I pray you what ſhall wee looke for? And ſo it is true that he reproueth himſelfe, and therewithall confeſſeth that his foote was vponupon yee, ſo as he was readie to fall. And afterwarde he addeth. Lorde I am a beaſt, I am no more a man, nor worthie to bee called a reaſonable creature, but am become vtterly brutiſhe like an Aſſe or an Horſe, and therefore Lorde thou muſt holde me with ſtrong hande, or elſe I am vndone. Seeing that Dauid confeſſeth that hee was not exempted from ſuche temptations: I pray you how ſhall we do, as I ſaide afore. And this is the cauſe alſo why Eſay vttereth this ſaying, (ſay ye there is a rewarde for the rightuous) not as a common ſaying, but as a ſingular one. He exhorteth the faithfull to cōclude, and fully to reſolue themſelues, that there is a reward for the rightuous: that is to ſay, that they ſhall not loſe their labor in ſeruing God. This ſeemeth to bee a common ſaying, and yet notwithſtanding the Prophete Eſay maketh a ſingular one of it. And the reaſon is, bicauſe things are out of order in the worlde, as they ſhal be at all tymes, and therefore the faythfull are (to their owne vnderſtanding) vtterly diſmayed, ſaying: why dooth God afflict vsus with ſuch rigour? VVe bee readie too murmur immediately, yea and wee ſhoulde fall to blaſpheming of God, were it not that he holdeth vsus backe, and declareth vntounto vsus, that the things which he doth are not in fauor of the vnbeleeuers. So then although he ſeeme to hauehave forgotten vsus, yet notwithſtanding we muſt aſſure our ſelues that he will pitie vsus, and that in the middes of his rigor he wil aſſwage his ſtripes, yea and that we ſhall be diſcharged at his hande: for we ſhould bee ouerwhelmed a hundred thouſand times, and vtterly periſh, if hee preſerued vsus not by his infinite goodneſſe. Thus muche concerning thys poynt, wherein Iob was condemned for ſaying that it ſhal not boot a man at all to hauehave walked with God. It is not for that he was throughly perſwaded it was ſo: but bicauſe he was amazed in his ſorowes, and conſidered not Gods guiding and ordinance, as he ought to do. True it is that he alwayes knew it in part: but yet is he condemned, bicauſe he hilde not himſelfe ſo quiet and peaſable as he ought to hauehave done. Then are we a hundred thouſande times more to be condemned than he, if we learne not to be our owne Iudges, to the ende we may be acquit before God. Now it is ſayd for a concluſion, God forbid that euer there ſhould be iniquitie in God, or vnrightuouſneſſe in the Almightie. Here we hauehave to note, what the ſumme of Elius wordes is, that we may take profite by the whole diſcourſe that we ſhall ſee in this Chapter. It is that it behoueth vsus to glorifie god as rightuous. That then is the ſumme of the whole Chapter. Surely this ſeemeth verie common, and that it is no neede at all to ſpeake of it, bycauſe that (to ſee to) no man dareth denie that God is rightuous. But yet notwithſtanding a man ſhall hardly find one amongſt a hundred, that acknowledgeth gods rightuouſnes as he ought to do: but that euen they which do it beſt, do fayle in ſome poynt. I ſay that euen the rightuouſeſt ſhall bee tempted too the doubtes which I hauehave ſpoken of▪ VVhat ſhal become then of the worldly & brutiſh ſort, which are acquainted with the magnifying of God, nor hauehave giuen their minde to it? And therefore let vsus aſſure our ſelues that whoſoeuer ſhal hauehave borne away this doctrine of confeſsing that God is rightuous, and bee throughly perſwaded in it: ſhall hauehave profited greatly, not for a day or twaine, but for a hundred or a thouſande yeares, if hee liued ſo long in the worlde. Howbeeit it behoueth vsus to conſider after what ſort wee ſhoulde confeſſe God to be rightuous. Truely this matter cannot as nowe bee treated of at length, but yet muſt I ſpeake a worde of it, to open a gap to that which ſhall follow. After what ſort then do wee confeſſe God too bee rightuous? It is when his onelyonly and ſingle will counteruayleth all reaſon with vsus, and that we be fully perſwaded that all things which God doth are good and rightfull, although we know not the reaſon why he doth them. For if a man will acknowledge God to be rightuous, no further than he himſelfe is able to conceyue in his braine: what a thing were it? Shoulde God not be ſubiect vntounto vsus? But we muſt fully conclude in ourſelues, that God is rightuous. And why? Bycauſe his will is the rule of all rightuouſneſſe, inſomuch that whatſoeuer proceedeth of him, it behoueth vsus to honour it, although we finde it ſtraunge to our imagination. And although it ſeeme too vsus that it ought not too bee ſo: yet notwithſtanding let vsus bee reſtreyned with ſuch reuerence, as too confeſſe that foraſmuch as God is the fountaine of all rightuouſneſſe, it behoueth vsus to think all his doings good. Thus ye ſee in the firſt place what we hauehave to marke. And againe let vsus acknowledge this rightfulneſſe in all things that come too our imagination, in ſuch wiſe as wee may alwayes beare in minde, that God is rightuous. As how? VVe ſee the wicked raigne, and hauehave their ful ſcope, and that greeueth vsus, and to our ſeeming God is all that while a ſleepe in heauen: and when hee remedieth not things at the firſt daſh, we thinke he doth not his dutie. But yet neuertheleſſe it behoueth vsus to confeſſe, that God is rightuous in al theſe things. Againe when we bee troubled and afflicted, one while in our goods, and another while in our perſons, and we ſee that the whole Church in generall is trampled vnderunder foot, and ſubiect to the tyrannie of the wicked. VVhat is to be ſaid to it? Yet muſt we ſtill acknowledge and confeſſe that God is rightuous. And ſeeing it is ſo, let vsus tarie till he ſhewe vsus why things go ſo vntowardly to our ſeeming: and let vsus aſſure our ſelues that his diſpoſing of things after that ſort is not without cauſe. VVherefore let vsus ſhet our eyes when things go clean contrarie to our lyking, and let vsus only ſettle our ſelues vponupon the ſaid poynt to ſay, Lord thou art rightuous, and I will content my ſelf with thy rightfulneſſe, vntill thou make me to enter into thy ſanctuarie, and there perceyue why thou ordereſt the ſtate of mankind after that ſort. Truely if I ſhoulde follow mine own fancie as now, I ſhould murmure, yea & repine agaynſt thee, too ſee howe things are confounded heere. But foraſmuche as wee knowe that thou gouerneſt the whole worlde by thine infinite wiſedome and iuſtice: it is meete that thou ſhouldeſt be allowed, and that we ſhould confeſſe that thy diſpoſing of all things after that ſort is rightfull, although we perceyue not the reaſon why. Thus ye ſee how we ought to practiſe this leſſon in effect.
Now let vsus fall down before the face of our good god with acknowledgemēt of our faults, praying him to make vsus ſo to feele them, as we may be ſorie for them, that wee may hate our wicked life paſt, and do our indeuer heereafter to frame our ſelues to his will, that he may receyue vsus to merciemercy: and that in the meane while he will ſo gouerne vsus by his holy ſpirite, as we may ſeeke altogither to pleaſe him, and to frame our life to his holy ſeruice. And ſo let vsus all ſay, Almightie God our heauenly, &c.