Sermons on Job, Sermons · Chapter 10 · Sermon 38
The .xxxviij. Sermon, which is the first vponupon the tenth Chapter.
1 MY ſoule is cut off in my lyfe. I vvill leaue my complaynte vponupon my ſelfe, I vvill ſpeake in my bitterneſſe.
2 I vvill ſay too God, condemne mee not, ſhevve mee vvhy thou pleadeſt agaynſt mee.
3 Is it good for thee to doo mee vvrong, or too caſte avvay the vvorke of thine ovvne handes, and to cleere the deuice of the vvicked?
4 Haſt thou eyes of fleſhe? lookeſt thou after the maner of men?
5 Are thy dayes as the dayes of men? are thy yeares as the yeares of a mortall man,
6 That thou ſhou…deſt ſerche out mine iniquitie, and make inquirie of my ſinne?
THe things that are ſpoken here by Iob, may well bee ſpoken by eueryevery of vsus ſo farrefoorth as they bee good and holy prayers made vntounto God, and as he will allowe them. And firſt of all, if wee bee preſſed with anguiſh, wee may well ſay that we ſhall get no good by aduaūcing ourſelues againſt God in going to lawe with him. Secondly, we may deſire him too make vsus feele oure ſinnes. For the cheefe condemnation that hee ſhall pronounce vponupon vsus, ſhall boote no whit to oure ſaluation, except wee bee touched to be ouerthrowne in our ſelues. For a man muſte become his owne iudge and condemne himſelfe, if he will bee quit at Gods hande. Alſo we may well marke all the ſhewes that are added immediatly, that is to witte, that it is no reaſon that God ſhoulde giuegive the wicked ſhorte occaſion too like of theyr blaſphemies and lewde dealings: and that on the otherſyde, hee is no earthlye creature that hee ſhoulde bee deſyrous too reuenge himſelfe: and finally that wee bee the woorke of his handes. Laſtly [we may well ſaye] that hee neede not too put men too the racke too boulte oute their miſdeedes, for all is knowne vntoo him. So then wee may well vſe the woordes that are reported heere, in good ſorte. But wee ſee howe Iob vttereth his paſsions where with hee was caryed away: not that hee reſiſted them not (as I hauehave declared aſore:) and yet for all that it is not to be gathered but that in the meane while hee was cōbred with them a the firſt brunt. And he confeſſeth here, that he was in ſuche bitterneſſe, that although he ſhould gayne nothing by it, yet could he not but ſtrengthen himſelfe in his complayntes, or rather giuegive them theyr full ſcope. For the Hebrew woorde that is put there, ſignifieth bothe to leaue or let looce, and alſo to fortifie or ſtrengthen. Therefore let vsus marke well that Iob ſpeaketh heere as a man ouerfull of paſsions. Neuertheleſſe hee knoweth what the nature of God is, and reſtreyneth himſelfe, neither laboureth he to make his own cace good by accuſing God. But contrariwiſe he confeſſeth that hee is amazed, and as it were out of his witte, as men ſay. And therfore he reſorteth to praying vntounto God, that (before hee condemne him) hee ſhoulde ſhewe him wherefore hee goeth to law with him, and that before he bring him downe to that poynt, he ſhould make him perceyue the reaſon why hee indureth it. And now let vsus go through with theſe matters from woorde to woorde. He ſayeth, My ſoule is cut off in my life. The Hebrew worde ſignifieth oftentimes to miſlyke, as if he ſhould ſay, my ſoule is wearie of my life, or I am lothe to liue any longer. But the truer meening is to ſay, My ſoule is cut off in my life. And why ſo? For although he were alyue: yet notwithſtanding hee confeſſeth that his ſtate was ſuch as he was euen as good as deade. Behold (ſayeth he) my lyfe is no lyfe. For I lyue in death. And thus yee ſee that his meening was ſo. And hereby hee confeſſeth himſelfe to be as it were paſt hope: yea verely as in reſpect of Gods handling of him. Hee had ſtill a hope in God: howbeeit, too truſte therevnto, it behoued him to go out of his owne perſon. And this is a poynt whiche wee ought to marke throughlye. For if wee looke but vppon oure preſente ſtate, what can wee doo that wee ſhoulde not bee vtterlie ouerthrowen by it? And for proofe heereof, althoughe a man bee at his eaſe, yet hath hee no continuance too beare oute the inconueniences of this lyfe: and if hee looke vppon his owne frayltie, hee is beſeeged with a hundred deathes, and hee hath but a ſhadowe of lyfe. But ſpeciallie when God ſcourgeth vsus, and ſheweth himſelfe as oure aduerſarie, ſo as it ſhoulde ſeeme hee will thunder vponupon vsus, ſo as on the one ſide we conſider oure ſinnes, and on the other ſyde hauehave an eye too this ſo perfect and highe rightuouſneſſe whiche is in God: it is certayne that wee cannot conceyue any hope of ſaluation in oure ſelues. Notwithſtanding, they that ſuffer themſelues too bee ouercome by ſuche temptations, doo well ſhewe themſelues to bee ouerdull, that is too ſay, that they hauehave not any ſuche feeling of Gods iudgement as they ought too hauehave. For whoſoeuer is touched rightlye and to the quicke, ſhall feele himſelfe as it were in hell when hee bethinketh him of his ſinnes, and ſpeciallye if God ſummon him before his ſeate, and make him feele howe gyltie hee is. It is not for nought then that I tolde you that Iob confeſſeth himſelfe too bee as it were paſte hope, yea verely as in reſpect of himſelfe. Neuerthelater, ſo it is that hee taſted Gods merciemercy and fatherlye louelove wherevntoo hee alwayes had his recourſe. That was the thing whereby hee was ſuſteyned, and ouercame ſo greate a temptation. And it is for vsus alſo to do the like. For after wee hauehave conſidered oure ſinnes and bee ſory for them: wee muſt herken too this ſweete and amyable voyce, whereby God calleth vsus too himſelfe, for he promiſeth not ſaluation and life too the Angels onelyonly, and to ſuch as are able to ſhew themſelues rightuous: for if it were ſo, there were not that man i… the worlde which ſhould not bee ſhet out from lyfe and ſaluation. But God declareth that he will be fauorable to ſinners, which are vtterly caſt downe in themſelues, ſo as they know not where to become. Yee ſee then howe it is not in our ſelues, but out of our ſelues that we muſt ſeke comfort whē we hauehave ſorowed at the ſight of our ſinnes. And when wee feele ſuch troubles as we ſee nothing but hell open before vsus to ſwallow vsus vp: then muſt wee lift vp our eyes aloft, too looke vponupon the ineſtimable goodneſſe of our God, whereby hee is willing to call vsus to ſaluation, notwithſtanding that wee bee as good as damned alreadie. Thus ye ſee what we hauehave to note vponupon the firſt place. Now wheras Iob ſayeth, that ſeeing it is ſo, Hee will take leaue to talke against himſelfe or vponupon himſelfe: therin he declareth that he meeneth to bewray the paſsions wherwith he was turmoyled, whiche of themſelues were euill and damnable. Neuertheleſſe Iob intended too lay them foorth, to the end men might know that he was oppreſſed with heauineſſe, yea euen with ſuch heauineſſe as hee ſaw no remedie, but was fayne to make his moane ſo, being a frayle man. But the holye Ghoſt had yet a further foreſight. For he ment that Iob ſhould bee a Prophet and teacher vntounto vsus, to giuegive vsus warning what oure affections be. For it behoueth men to know themſelues, and to be warned of their infirmities, that they may take heede too themſelues & brydle thēſelues, for ſomuche as if they let themſelues at liberty, they ſhall keepe neither meane nor meaſure. Lo howe wee ought too applie this leſſon too oure inſtruction. Neuertheleſſe it behoueth vsus to marke well this ſpeeche where Iob ſayeth that hee will take libertie to make complayntes agaynſte himſelfe. As if hee ſhoulde ſaye, I knowe I ſhall gayne nothing by ſtanding in contention with God. Yee ſee then that the Preface whiche he vſeth, importeth a very profitable leſſon. For men are of opinion that they ſhall diſcharge themſelues well ynoughe, if they maye frette and grudge agaynſte God. And heere yee ſee wherein the wicked comforte themſelues: For beholde, it wyll ſeeme too them that they are well eaſed of theyr burthen, when they hauehave ſpewed out ſome blaſphemies and vttered theyr impatience: and yet for all that, it booteth them nothing at all, they make theyr cace muche woorſe than it was. If wee hauehave any thing that ouerlodeth vsus, well, if wee can caſte it too the grounde, wee bee vnburthened: it is true: but If I hauehave a greate burthen vponupon my ſhoulders or betwixt myne armes, and I woulde caſte it vponupon myne heade, and make a greate ſtriuing to doo it: that were the nexte waye too breake my necke. And what hauehave I gayned by that? Euen ſo is it with vsus, when wee will pleade with God: it is all one as if wee woulde hoyſe vp a burthen vponupon our heade, and it muſte needes fall vponupon it for any thing that wee can doo, for whiche waye ſoeuer wee flee it ſhall lyghte vppon vsus. VVee ſee then that men doo nought but deſtroye themſelues when they vomite and ſpewe vp theyr murmurings and blaſphemies after that faſhion agaynſt God. And thus yee perceyue why I ſayde that this leſſon is greatly for oure profite. True it is that God woulde hauehave vsus vſe this homelineſſe of vnburthening our ſelues intoo his lappe. But the manner of proceeding therein is verye diuerſe, as it is ſayde in the Pſalmes, and in many other places of the holy ſcripture: the manner is, that wee ſhoulde conſider that God will prouide for all, and that foraſmuch as it is his office too gouerne the world, he can well remedie all our needes, and will giuegive vsus releefe when we be ouerfore oppreſſed. Lo howe wee may lay all our cares and greefes in Gods lap, and he will take charge of them, whereby we ſhall be eaſed of them, yea, if wee come to him with prayer and ſupplication. If we hauehave any heauineſſe or greefe that nippeth vsus, [let vsus ſay,] well Lorde, it is in thee to ſuccoure thy faithfull ſeruants when they pyne in payne. I come hither not knowing what ſhall become of me, if thou pitie me not. Now therefore when wee ſhall hauehave requeſted God after that ſort, and he ſhall hauehave yeelded vsus recorde that he hath not bene deafe to our deſires, but that we are ſure he hath heard them: that is a good diſcharge: for God commeth ſtill before vsus, and receyueth our burthē which we deliuer vntounto him. But as for thoſe that harden themſelues in their pryde, and are puffed vp with it and caried away by impaciencie: what do they? They bend themſelues agaynſt God, as if a man would ſhoote an arrow at heauen: and the ſame muſt needes fall backe vppon their owne heade: or as if a man ſhoulde caſt vp a ſtone, and the ſame ſhould light vponupon his owne pate alſo. Therfore when we make our complayntes, let vsus be well aduiſed that the ſame be done with all lowlineſſe, yea, and that we reſt wholly vppon Gods prouidence, grounding our ſelues vppon the goodneſſe and fatherly louelove whych he hath ſhewed vsus, and going vntoo him with prayer and ſupplication. If we do ſo: then ſhall we be vnburthened and God will prouide for all. But if we thinke to amende our cace by grudging and by caſting foorth ſome bitter talke, it is certayne that thereby we ſhall bring our ſelues in worſe plight than wee were afore. Yee ſee then what we hauehave to conſider vponupon this text, where Iob confeſſeth that if he giuegive his exceſsiue paſsions head, the ſame muſt needes rebounde backe vppon himſelfe or againſt hymſelfe. But in the meane ſeaſon hee declareth, that hys intent was not to lift vp himſelfe againſt God, but to acknowledge that all the complayntes that hee ſhoulde make, came of the greefe that hee indured by his aduerſitie. Therefore let vsus acknowledge our faultes: but yet when we hauehave acknowledged them, wee muſte alſo ſeeke the remedie of them. Do wee perceyue that oure fleſhe is vnable too beare the afflictions which God ſendeth vsus? Let vsus runne vntoo him that hath the ſpirit of ſtrength, yea not for himſelfe, but to deale it abrode to ſuche as hauehave neede of it. Nowe when men knowe their infirmities: what hauehave they too doo? Behold God telleth them that hee is able too helpe them, and ſtrengthen them. Seeing then that wee are warned ſo of oure diſeaſes: why go wee not to the Phiſition? But what? It ſeemeth too moſte men that it is a ſufficient diſcharge for them too ſay, it is true that I hauehave ſinned, but I am a man of fleſhe and bloude, I am neyther of yron nor ſteele, if any miſfortune happen vntounto me, I muſt needes feele it. All this is true. But in the meane while whertoo ſerue all the warninges that are giuen vsus in the holy ſcripture? Serue they not both too ſhewe that when God warneth vsus of our ſinnes hee would hauehave vsus to bee ſorie for them, and that euerie of vsus ſhould hate himſelfe ſeeing himſelfe to bee ſuch a one? Againe, wherto ſerue the promiſes alſo which hee addeth, but too make vsus too come ſtreyte vntoo him, praying him to performe them in vsus, and that wee may not doubt, but that he is readye too ſuccour vsus whenſoeuer hee ſeeth vsus dryuen too neceſsitie? Yee ſee then that the thing which we hauehave too doo, is not onelyonly to acknowledge our faultes, but alſo to come vntounto God that he may amende them by his goodneſſe and by the grace of his holy ſpirite. And Iob ſayth, that hee will crie vntounto God, ſaying: Condemne mee not, but ſhew mee wherefore thou pleadest. Heere Iob ſpeaketh ſtill as a man troubled in his wittes. For he is very loth that God ſhould proceede with him by the ſayde ſecrete and hidden rightfulneſſe whereof I treated yeſterday: but he woulde hauehave God to examine him after his ordinarie manner. I ſayde afore, that God hath giuen vsus a ſure rule in his lawe: and that if we be intreated according to our offences, we beholde Gods rightuouſneſſe which is ſet foorth there, and our inditement is giuen vsus and layd afore vsus in writing, inſomuch that we ſee there the Articles that are proued againſt vsus, yea and ſo well proued, as they ſuffize to caſt vsus. Therfore when men are ſcourged at Gods hande for their ſinnes: then ſee they in the law, not onelyonly their ſentence of condemnation, but alſo all their whole inditement. There the matters are ſo layde foorth from poynt to poynt, as they be fayne to caſt their heades intoo their boſomes. Howbeit forſomuch as God ſcourgeth not Iob after the ordinarie manner, but had graunted Satan leaue too trouble him: Therefore Iob ſayth, Condemne me not till thou haſt firſt commenced thyne action against me. And this is ſayde, bycauſe Gods ſecret iuſtice is very ſtraunge for vsus to knowe: for our wits cannot attaine therevnto. And why ſo? For we are alwayes deſirous to knowe the reaſon why God worketh ſo: we would hauehave him accountable to vsus. And whē God ſcourgeth vsus, and letteth vsus not know wherfore: therevpon we are amazed, and we are angrie at it. How ſo? Is not God rightuous? Then muſt not all that he doth needes be ruled by reaſon and vprightneſſe? Yes, but I ſee it not to be ſo, but rather the flat contrary. See how men are puffed vp to pleade againſt God, They make diſcourſes within themſelues, yea euen diſcourſes of hartburning and ſumiſhneſſe. Thus yee ſee what Iob ſeeketh in this ſentence. But yet for all that, God was able to ſhewe hym playnly, yea ſay I, and to make him perceyue that how rightuous ſo euer he had bene, it was good reaſon that he ſhould bee chaſtized for his ſinnes. And wherfore doth he then make ſuch proteſtation? for hee ſeemeth to beare men in hand that his caſe is good, if God would chaſtize him by the rule of the law. No no: But he rather hath reſpect to the purpoſe of God: which is that he ſhould confeſſe himſelf vnfaynedly to be a ſinner, and that although God had good reaſon to puniſh him ſo greeuouſly: yet notwithſtanding hee did not puniſh for his ſinnes ſake. And for proofe thereof, he ſaw many wicked folke in the world, who were ſpared whyleſt he was puniſhed: and as for his owne part, he had always indeuered to ſerue God to the vttermoſt of his power. VVherefore then was hee ſo ſcourged, but bycauſe God had ſome other ſpeciall cō ſideration? ye ſee then what Iob pretendeth heere: that is to witte, to obteyne that God ſhould handle him after an ordinarie manner, too the ende to make him perceyue his ſinnes. And heerewithall we hauehave to apply thys preſent leſſon to our owne inſtruction, and it will ſtād vsus in great ſtead. The applying of it is, to pray God to ſhew vsus wherfore he entreth proceſſe againſt vsus, and why he calleth vsus to iudgement. For without that, al the chaſtizements that we can endure are to no purpoſe: according as we ſee that the greater part of the world doo harden them ſelues againſt God. VVee ſee how Gods ſcourges do beate both great and ſmall: and in deede, eueryevery man crieth, Alas that the wretched world is no better now adayes: but in the meane ſeaſon where is the repentance? what auaile al theſe chaſtizements? It ſemeth that men hauehave cōſpired to withſtand God, and to beate backe his blowes: inſomuch that if God giuegive them neuer ſo great ſtrokes with a hammer, we ſee their harts are as ſtythes: and ſo farre off are they frō ſoftning, that they rather harden at it. VVherof commeth this, but bycauſe we want the wiſdome and diſcretion to know, why God pleadeth againſt vsus? So then it is a very profitable petition for vsus when we deſire God that he ſhould not ſimply condemne vsus, but rather make vsus to vnderſtand wherein we be guiltie, and enlighten vsus by his holy ſpirit, that we may enter into the examining of oure owne conſciences, and when we hauehave well conſidered our ſinnes, we may mourne for them, and not hauehave any other intent than to returne vntounto him, and to yeeld our ſelues confounded in them, that he may hauehave pitie vponupon vsus. Lo heere a ſpeciall poynt. And beſides this, there is yet another ſecond requeſt: which is, that Gods puniſhing of vsus may not bee to oppreſſe vsus vtterly: but that he wil deale with vsus after ſuch a ſort, as wee may hauehave leyſure to bethinke vsus of our ſinnes. And this preſent requeſt differeth from the other. VVhy ſo? If God ſhoulde come with ſo great and headie violēce at the firſt brunt, as we might be vtterly diſmaid at it: what wold become of vsus? VVe ſhuld not hauehave the ſtomacke to acknowledge, Alas, God is my iudge, and yet he neuer ceaſſeth to be my father ſtill. But as a miſerable offender that is condemned, is as it were dulled when he is drawen to the gallowes, and is like as a blocke of wood vnable to receiue comfort though it be offered him: euen ſo ye ſee that we are in the ſame taking, when God doth by the ſayd horrible extremitie begin to ſhew himſelfe againſt vsus. For [out of hand] we conceiue eternall death, whiche is ſo comberſome to vsus, as it ouerwhelmeth vsus with ſuche darkneſſe, that wee hauehave not ſo much as one little ſparke of good comfort to come vntounto him. VVe before poſſeſſed with ſuch a fearfulneſſe, as we hauehave not the witte to ſaye, alas my God, yet giuegive thou ſpace of repentance to thy ſilly poore creature which preſenteth himſelfe before thee. Therefore wee hauehave greate neede to returne vntounto god after the example of Iob, praying him to indite vsus before he condemne vsus: that is to ſay, to deale ſo mildly with vsus as we may hauehave reſpite too bethinke our ſelues. And heere ye ſee why Ieremy likewiſe ſayth, Lord chaſtize thou me, howbeit with meaſure. For he ſayth welynough, that if God liſted to deale rigorouſly with vsus, we ſhould be vtterly ouerwhelmed, we were paſt recouerie. Therefore he beſeecheth God to chaſtize hym with meaſure: that is to ſay, that the chaſtizement may be tempered and moderated in ſuch wiſe, as hee may reade and quietly examin his faults, to be ſorie for them: and that therevpon he may alſo take hart to returne vntoo God in hope of forgiueneſſe at his hand. Ye ſee then how it behoueth vsus to do: and it is more than neceſſarie for vsus to doo it. For we ſee how Gods ſcourges are continually ſent abrode through the whole world: and the cauſe of the miſcheefe is the ſame whiche I hauehave ſhewed already: that is to witte, bycauſe men cōſider not why God ſcourgeth them and beateth them after that faſhion. Agayne we ſee men are beſotted with ſuch a preſumptuouſneſſe, yea and with ſuch a fooliſh rage: as they thinke themſelues alwayes able to iuſtifie themſelues before God. Then ſeeing that this pride is ſo deepely rooted in our nature: we ought to be ſo much the more prouoked to make the ſaid petition which I hauehave ſpoken of: that is to witte, that God ſhould ſhew vsus wherefore he ſueth againſt vsus: that is too ſay, that hee ſhould make vsus to feele our ſinnes in ſuche manner, as we might be driuen willingly to confeſſe our ſelues guiltie, and afterward bee taught to returne vntoo him. But yet for all this, whenſoeuer it ſhall pleaſe God to ſhew men wherefore hee pleadeth againſt them, there is not that man which hath not his enditement throughly framed already (no not euen the rightuouſeſt man vppon the earth) I ſay euen according to the rule of the lawe, ſo as God needeth not to bring vsus to his high iuſtice which is incomprehenſible to vsus: but only that we looke vppon our owne life on the one ſide, and on the otherſide conſidering what Gods law requireth, comparing our works with the rule that God hath lent vsus: and then ſhall we bee driuen to vtter confuſion. VVherefore is it then, that mē preſume ſo much both vponupon their works, and vponupon theyr vertues, and vponupon their merites▪ It is bycauſe they neuer knew what Gods iuſtice is. For whereof commeth thys hypocriſie in the popedome, that men ſhall preache free will, merits, and ſatiſfactions, and ſet vp their briſtles in ſuche wiſe, and beare themſelues in hande that they may come perking before God, yea and preace thither lyke ſhameleſſe ſtrumpets. They be full of filth and vncleanneſſe, and yet notwithſtanding they preache theyr owne merites: and they beare themſelues in hand, that when they hauehave done amiſſe, they can well quit themſelues againe by ſatiſfactions. And whereof commeth ſuch pride, but bycauſe they were neuer rightly cited before the ſayd iudgement ſeate to feele how guiltie they be? Therefore lette vsus marke well, that when wee deſire God to ſhewe vsus wherefore hee pleadeth againſt vsus▪ the iuſtifying and quitting of our ſelues muſt not bee the marke that wee muſt ſhoote at: but rather we muſt yeeld ourſelues giltie that we may be receyued to merciemercy. For behold the onelyonly remedie which is left vsus, is to deſire God to pitie vsus, bycauſe that wee for our part can bring nothing to him but our owne confuſion. Thus ye ſee what we hauehave to marke in this ſtreine. But by the way Iob addeth, Is it good for thee to do me wrong, and to cast away the worke of thy handes, and to make the determination of the wicked to ſhine? Or [is it a pleaſure to thee] to be priuie or of coūſell with the wicked? Heere Iob ſpeaketh of the nature of God, euen to the intēt to obtayn his requeſt. As I hauehave touched heretofore, God ſuffereth vsus to vſe ſuche manner of ſpeeche as this, when we come vntounto him: that is to witte, [hee giueth vsus leaue] to ſpeake familiarly: neuertheleſſe, this muſte bee done with all lowlineſſe. For when God is ſo freendlie as to abace him ſelfe too the intent wee ſhould not alledge that we be ſet too farre off from him: it is not too giuegive vsus boldneſſe to ouerſhoote ourſelues ſo as we ſhould come ſcornefully to him and diſdayne him. No: but it is too the end that our ſorrow ſhould not ouerwhelme vsus in ſuche ſort as we ſhould not be able to take breath, and bee out of all hope that God wil regard vsus. Thus ye ſee the meane that wee hauehave to find ſome eaſement when it ſhall ſeeme that wee are vtterly vndone as in reſpect of our ſelues: which is, that we ceaſſe not for all that, to lay open oure harts ſo familiarly vntoo God, and to make our moane vntounto him as a little child gets him to his father, ſeeing he giueth vsus leane ſo to do. Ye ſee then how the faith of gods childrē may be well ſtabliſhed, not in pride and ouerweening, but in true lowlineſſe: And now let vsus come to that which Iob ſayeth: Shalt thou gayne any thing by doing mee wrong? or by casting away the worke of thy hands? Goddes righteouſneſſe is tried by this, that he is not like men who are led by affection. VVhereof commeth it that men do wrong, or harme, or ſome other anoyance by guile or malice to their neighboure? It is bycauſe it profiteth them ſelues. VVherefore is it that a iudge is bribed? VVherfore will hee oppreſſe good men, and ſupport wicked men? VVill he be led by credite or fauoure? It is bycauſe it ſeemeth to be for his profit, or to win the good will of ſome perſon, or elſe to auēge him ſelf. But none of theſe things can faſten vponupon God. VVe ſee then that his righteouſneſſe is proued on the one parte. For when God ſcourgeth men, doth hee bend him ſelfe againſt his enemies? No▪ hee addreſſeth him ſelfe to his creatures: for we are the worke of his hands, he hath created and faſhioned vsus. VVil he then deſtroy that which he hath made? No: And therefore it behoueth vsus to conclude, that God cannot vſe eyther wrong or crueltie towardes vsus. He cannot vſe any wrong: verely bycauſe he requireth not any thing at mens hands, but that which is due to him. And they are conuicted thereof. For although they be malicious and ſtubborne: Yet hauehave they alwayes ſome reſpect vntounto him. True it is that ſome are ſo ouerbold in naughtineſſe, and giuegive themſelues ſo wholly vntounto it: as they thinke not at all vponupon God. Notwithſtanding, (as I hauehave ſaid) euen nature imprinteth alwayes this vnderſtanding in men, that if they know it not to be for their commoditie and profite to do extorcion and wrong to their neighbours, they will not do it. Then if men being euill of themſelues, do no euill but to their owne profite: can God who is the fountayne of all goodneſſe, and the rule of all righte, bee moued too do vsus harme and to puniſhe vsus wrongfullye, without hauing any profite by it? So then wee ſee heere one proofe of Gods righteouſneſſe. Agayne it is manifeſt that he can vſe no crueltie againſt vsus: we are his workemanſhip inaſmuch as he hath faſhioned vsus. It is certayne therefore, that forſomuch as we be his workmanſhip, he will not deſtroy vsus without cauſe. VVe ſee that when a workman hath made a peece of worke, he wold hauehave the fame to be preſerued ſtill. But God hath put vsus into thys world: and we be as it were the record of his power, righteouſneſſe, goodneſſe, and wiſdome. VVill hee then deſtroy vsus without cauſe? It is doctrine greatly for our behoofe, if ſo be that we be able to applye it well to our inſtruction. Yea: for Satan will tempt vsus at all aſſayes, to be offended with God, as who ſhould ſay he vſed ouergreat rigoure towardes vsus as if hee were vnrighteous. But we muſt hauehave the ſtay too ſay, how now wretched creature? againſt whome bendeſt thou thy ſelfe? imagineſt thou that thy God doth thee wrong? is it poſsible for hym to do any? thou art full of ſinne, thou art full of malice, craftineſſe, and deceit: and yet notwithſtanding thou haſt an eye to thine owne profite whē thou doſt any man harme. If thou anoy or impeach any man, it is too further thy ſelfe by another mans loſſe and hindrance. And can thy God gayne any thing by thee? VVilt thou make him copartner of thine vnrighteouſneſſe and ſinne? Then if we can conſider thus farre: it is certayne that we ſhall be horribly afrayde to treate after that ſort of Gods righteouſneſſe, or by any meanes to bring it in queſtion. Furthermore if we conſider our ſelues and ſay, how now? God hath ſet thee in this world, and he hath ſpred out his graciouſe gifts and the great treaſures of his goodneſſe vppon thee, whiche if thou marke in thy body, thou ſhalte hauehave matter ynough to rauiſh thee into wondering: Muſt thou not needes bee very vnſenſible, yea and poſſeſſed with the diuell, when thou ſhalt charge thy God with any crueltie, who hath ſhewed him ſelfe ſo gentle and louing towards thee? Yee ſee then howe wee muſt practize this leſſon, that we may hauehave skill to profite ourſelues by it. But the ſaying that is added is yet more to be practized For there is nothing more rife with vsus, than to be out of pacience when wee ſee the wicked and the deſpizers of God to be in their ruffe, as though they had the world at will: and to make their triumphes in skorning of God and of the Goſpell, and of vsus that profeſſe it. As how? God afflicteth his Church: and by and by ye ſee the wicked are in ſuch triumph as they thinke they hauehave wonne the goale, and it ſeemeth that God fauoreth them. Afterward ther commeth ſome trouble, things go cleane backward, and whereas we ought to be confirmed more and more, that the number of the faithfull ſhall increase, and whereas we ought to be ſtrēgthned in faith & in al goodneſſe: we ſee that many whiche made pretence to beleeue the Goſpel, ſlip their heads out of the coller, and become muche more wicked and outrageous than the open enemies. VVe ſee other things alſo whereof there is no hope at all that they ſhall amēd to the better, and this is it that greeueth vsus. And how is it (ſay we) that God ſuffereth this geere? It ſeemeth that he is minded to aduaunce the wicked heere, and that hee is willing too open theyr mouthes that they may ſpew out their blaſphemies againſt hym: It ſeemeth that he is altogither agaynſte vsus, and that it is a pleaſure to him too hauehave vsus vexed and made a laughingſtocke to all men. And wil God ſo cleere the deuiſes of the wicked. VVill hee take their part? will he bee a partner of their corruption and filthineſſe? Lo what geere may runne in oure heads. So much the more therefore behoueth it vsus to be fenced againſt ſuch temptations, according as Iob ſetteth downe both twayne of them in thys ſentence. For on the one ſide hee confeſſeth that it came thus to hys imagination. How now? it ſeemeth that God taketh the wicked mennes part, and that he hath made a compact with them too giuegive them ſo much the more boldneſſe. Iob then confeſſeth, that thys temptation came in his head, howbeit that he withſtoode it. I or he confeſſeth it to be impoſsible that God ſhoulde not be vtterly againſt euill, bycauſe he naturally hateth it: otherwiſe he ſhould be fayne to denye himſelfe. So then forſomuch as God is the iudge of the worlde: hee muſte needes hate all vnrightuouſneſſe. VVherefore let vsus aſſure our ſelues, that he will neuer cleere the intent of the wicked, that is to ſay, he will neuer ſhewe himſelfe to allow it. VVhat will he do then? He will exerciſe our pacience in the meane while? Therefore let vsus be armed againſt all ſtumblingblocks. VVhen wee ſee the wicked, the enemies of the truth take occaſion to skoffe at God, and at vsus, by reaſon that things are ſo confounded in the world: Let vsus ſay, well, yet is not God on their ſide for all this, for in the end they muſt be confoūded in their pride: But it behoueth vsus to looke further. Behold now is the tyme of darkneſſe, as our Lorde Ieſus Chriſt termeth it, when the ciuell hath ſuch a libertie to do miſcheefe, that the wicked hauehave the reynes of the bridle looce in theyr necke. He ſayeth it is the kingdome or reigne of darkneſſe when things are confounded as it were in the dark. But God wil chace away the darkneſſe, and gyue vsus light at length, according as we hauehave moſt certayne promis of it. Then let vsus tary, and be quiet, and conclude that it is impoſsible that God ſhoulde fauour the deuiſes of the wicked, howſoeuer hee ſeeme to diſſemble the matter in the meane while towards vsus. And therefore we muſt bee pacient to the end. For in time conuenient he will ſhewe vsus that wee hauehave not bene deceyued in wayting his leyſure. Lo what we hauehave too note concerning this text. Now as touching that which Iob addeth: that is to wit, whither God hauehave ſuch eyes as man hath, or elſe whither his tyme bee as the tyme of a mortall man: it is too ſhewe that God needeth not to make long inqueſts againſt vsus: as if hee ſhould ſay, Lord, thou knoweſt all things, yea and they were preſent with thee before the creation of the worlde. Therefore thou needeſt not to vſe the ordinarie courſe of earthly iudges, who make long proceſſes whyle they hold offenders vponupon the racke. For they do ſo bycauſe of their ignorance: but thou haſte no neede too do it. So then wherefore handleſt thou me ſo rigorouſly? Iob ſpeaketh very well of Gods nature, but hee concludeth very ill. For he bewrayeth his exceſsiue paſsion as I ſayd afore. But the cheefe point is that we ſhould conſider how too apply this leſſon to our owne vſe. VVhereas Iob deſyreth to be eaſed bycauſe God hath not the eyes of a mortall man. Let vsus vnderſtand that when God ſcourgeth vsus, he doeth it not too boult out the certaintie of aught that is vnknowen or concealed from him: but to make vsus to vnderſtād it. VVhy doth god ſuffer vsus to pine away by proceſſe of time, ſeing he can make cleane riddance of vsus a… the firſt blowe. He doth it to the end we ſhould bethinke our ſelues the better. And heere Iob is contrary to hymſelfe. VVherein we ſee that mennes paſsions are ſo diuers, that oftentimes they ſpeake againſt themſelues. Euē as we ſee the waues of the ſea do breake one another with their violence: euen ſo do our paſsions which are contrary and repugnant one againſt another in vsus. VVe ſee it not awhit. But if we would ſhore vp our eyes, we ſhoulde find there is ſuche contrariouſneſſe in our ſelues, as wee ſpeake one while one thing, and another while another. And behold what happened vntounto Iob. He ſayd euen now, condemne me not, but ſhewe me wherefore thou ſeweſt me. VVell, God ment to ſhew him why, but he on his ſide knew it not. Howbeit he ſayeth that hee is preſſed ouerfore: not that hee had not pacience continually (as I hauehave ſayd) but the ſame was not ſo perfect as were requiſite. So then whenſoeuer and as oft as we ſhal happen to be ſmitten by Gods hand, and that as ſoone as we be ſcaped out of one wo, wee enter into another, ſo as wee continue in lingering paine, and ſee no end of our miſeries, but when we thinke to plucke the one foote out of the myre, the other ſinketh further in: Let vsus aknowledge that God afflicteth vsus, not bycauſe hee taketh any pleaſure, profit or aduauntage by it, but bycauſe it is his will to draw vsus too him by that meane. And ſo let the ſame make vsus to thinke thoſe afflictions ſweete and amiable; ſeeing wee perceyue them to tend to our ſaluation and welfare. In any wiſe let vsus not be out of hart, when he ſcourgeth vsus diuers ways. And when he hath giuen vsus one ſtripe, if he turne agayne and ſtrike vsus twyce or thrice more: Let vsus ſay, well Lord, ſeing it pleaſeth thee to hold vsus as it were vponupon the racke, ſuffer vsus not to be rooted in naughtineſſe as we ſhoulde grind our teethe againſt thee though we be conuicted of our ſinnes: but make vsus to come with right meekeneſſe to ſue for thy merciemercy, that we may find thee fauorable & pitifull towards vsus. Behold (I ſay) how we ought to do. And bycauſe we hauehave none acceſſe to God but by our Lorde Ieſus Chriſt: let vsus repayre vntounto him, praying him to put vsus in ſuch redineſſe, as we may be receyued at his hande. And although we muſt be fayne to indure many troubles and miſeries during this preſent life: yet if we beare them paciently, let vsus not doubt but all ſhall turne to our welfare, and ſerue vsus in ſted of ſalues and mediciues.
And now let vsus preſent our ſelues before the maieſtie of our good god, in aknowledging the innumerable faults where of we be giltie in his ſight: praying him that after he hath made vsus to perceiue them, he will alſo withdrawe vsus from thē, and ſo gouerne vsus by his holy ſpirit, as we may fight in ſuch wiſe againſt the temptations of our fleſh and of the world, that when we hauehave ouercome them we may come to the triumph of glory which is prepared for vsus in heauen. And ſo let vsus all ſay, Almghtie God, &c.