Sermons on Job, Sermons · Chapter 13 · Sermon 52
The .lij. Sermon, which is the fourth vponupon the .xiij. Chapter.
23 Hovv many ſi…nes and iniquities hauehave I…ſhevv me my miſdeede and my tranſgreſsion.
24 VVhy doeſt thou hide thy face, and take me for thine enimie?
25 Doeſt not thou follovv after a broken leafe? doeſt not thou perſecute drie ſtubble?
26 Thou vvriteſt bitterneſſe againſt me, and makeſt me to poſſeſſe the ſinnes of my youth.
27 Thou lockeſt my feete in the ſtocks that I cannot ſcape, and thou printeſt them in the ſoles of my feeete.
28 So ſhall he rotte as an old tree and as a garment that is motheaten.
HEeretofore Iob declared a thing that is very true, as I touched yeſterday: whiche is, that when God ſcourgeth vsus, and we ſee no reaſon why, if wee ſhould go to law with him, for eueryevery poynte that we could lay for our ſelues, he could lay an infinite number againſt vsus, ſo as we ſhuld be put to confuſion, I meane euen the rightuouſeſt men that are. And this is true alſo, that although we ſeeme not to bee faultie by the law and common rule: yet muſt God be acknowledged and declared to be righteouſe, and that wee ſhall reape nothing but ſhame when wee hauehave pleaded neuer ſo wel for ourſelues. And this dependeth ſtill vponupon that which was hādled yeſterday: that is to wit, that God hath a ſecrete righteouſneſſe aboue that whych is knowen vntounto vsus as it is declared to vsus in his law. For if the very Angels wer examined by that righteouſnes, they ſhuld be condemned, & ther is no creature (be it neuer ſo pure) that is able to ſatiſfie that. And this is it that Iob purſueth a new. For he ſayth, Shew me my miſdeedes and mine iniquities, how much I hauehave ſinned and tranſgreſſed. True it is that heere he confeſſeth, that forſomuch as he is ſcourged by Gods hande, it behoueth him to humble himſelfe: howbeit that hee cannot paciently indure that God ſhoulde ſcourge him without ſhewing him the reaſon why. And that is the thing wherein he faulted. For if God make vsus perceiue our ſinnes, and that wee ſee as it were with oure eyes that Gods puniſhing of vsus is bicauſe we hauehave offended him in ſuch manner and ſuch: it is ſo much more, and therein he doth vsus great grace, at leaſtwiſe if we hauehave the wit and diſcretion to condemne our ſelues, that wee may aske him forgiueneſſe. But if we be hardened, what are we the better for the knowing of our ſinnes? Notwithſtanding, if God holde vsus impriſoned when wee bee beaten with his roddes, ſo as the ſtripes be hard for vsus too beare, and we know not what hee intendeth nor for what cauſe he ſcourgeth vsus after that manner: yet muſt we not murmure, but caſt downe our countenance, and ſay, Lorde I will tarrie thy leyſure till thou ſhew me what is the ende of this affliction. True it is that we may wel wiſh it would pleaſe God to make vsus perceiue what his meening is, that when we know his will, we might profit by it: it is lawfull ynough for vsus to make ſuch a requeſt. But yet therewithall we muſt hauehave the myldneſſe to hold our tungs, vntill it pleaſe him to ſhew vsus more at large that which is vnknowne to vsus. VVell then, that we may fare the better by this ſentence, let vsus marke that Iob perceyued, how it was God that ſcourged him. Marke that for one ſpecial point. Secondly he was fully perſwaded that hee ſhould not amend his cace by pleading againſt God: and furthermore alſo he knew that God ſcourged him not after the ordinarie manner as he is wont to puniſhmen: he handled not Iob after that faſhion. Therefore he knew that that which he indured was not a common chaſtizement, and ſuche a one as a man might bring vnderunder ordinarie rule, but a ſecret and hidden determination of God. Iob knew this: and he ought to hauehave bin pacient. In all the things that I hauehave ſpoken of, he failed not awhit. For it is a great matter when we not only perceiue how it is Gods hande that ſtriketh vsus, & feele the ſtrokes of it, but alſo know wherof they proceede. Ye ſee then a thing that is good & right profitable. And ſeeing we know that God ſhall always be found righteouſe, and that wee may well grudge againſte him but we ſhall neuer further our cace by it, but we muſt needes be euermore condemned See yee not a good leſſon, if we can learne it and beare it in mind? Alſo the ſame will ſerue to humble vsus, ſo as wee ſhall hauehave our mouth ſhut, to the end we may reſtreyne and bridle our affections, that we ſtomacke not matters againſt God. And let vsus vnderſtand that there are ſecrete iudgements in hym, which wee cannot perceiue: which thing ſerueth alſo too hold vsus ſo much the more in awe, that we may not be pro uoked through preſumption and malapertneſſe to diſpute againſt God. Thus then ye ſee good things. But yet therwithall men muſt hauehave a ſtay of themſelues, when they perceyue that God puniſheth them, and they know not wherefore. I ſay they muſt be quietminded and tarrie till God diſcouer that thing vntounto them whiche as yet is concealed. In this poynt Iob failed. But let vsus conſider that he was forepoſſeſſed with the grief that he indured, ſo greatly as it is not to be wondered at, though he were aſtoniſhed and deſired God to handle him at leaſtwiſe according to his ſinnes, and not to perſecute him any further. For when God bendeth himſelfe ſo againſt a poore creature, and ſo ſtretcheth out his arme as it ſeemeth, he will thunder vponupon him: and when a man hath no reſpite but is tormented more and more, ſo as hee ſeeth no ende of his miſerie, but is as good as ouerwhelmed in that behalfe: alas it is no maruell though ſome wandring wordes ſcape him, and euen ſo is it with Iob. VVherefore lette vsus learne too pray God, that when it ſhall pleaſe him to put vsus to ſuch incounters, he will not ſuffer vsus to quayle▪ and ſpecially that when our infirmitie ſheweth it ſelfe, ſo as we be at the point to enter into wicked imaginations, he will plucke vsus backe to himſelfe, and bring vsus againe too ſuch ſtate as we may glorifie him in his incomprehenſible iudgement. Thus ye ſee what wee hauehave too marke in the firſt place vponupon this ſtreyne. But now a man myght demaund heere, why Iob vſeth not ſingly the worde Sin alone, to ſay, Shew me how many ſinnes I hauehave, but addeth Iniquities, tranſgreſsions, and miſdeedes. to what purpoſe doeth he that? It is all one as if hee ſhould ſaye, when God hath examined me throughly in all poyntes, he ſhall finde no cauſe why to handle me ſo roughly. Not that Iob eſteemed himſelfe rightuouſe (as I hauehave ſayd already:) but he ſpeaketh out of a troubled mind, ſo as he hath no regard of thoſe things, but only reſteth vponupon conſidering that hee is no ſuche perſone as his freendes had reported him to be: that is to witte that God puniſhed hym bycauſe he was a greater ſinner than other men. And in thys he hath a good cace: but in the meane while hee conſidereth in not at all, as he ought to doo. Finally Iob declareth that when God ſhall hauehave ſerched out throughly all the euill that is in him, he ſhall find that the puniſhmentes which he indureth, are not bicauſe of his miſdoings. Some there are that in this place hauehave made a diſtinction betweene wilfull ſinne, and ſinne of ignorance: betweene that which is committed againſt God, and that whiche is committed by ouerſight, as they terme it. But that diſtinction hath no ſubſtance in it. Iob (as I hauehave touched already) ment rather to ſet downe the cace in particulars too the full. And for the better perceyuing heereof, lette vsus marke that when God ſpeaketh of his lawe and of hys commaundementes, hee vſeth diuerſitie of termes, as Ordinances, Statutes, Decrees, iudgementes, and ſuche other lyke: for there are a ſeuen or eyght wordes that import all one thing. And why is that? Firſt and formoſt hys meening is to ſhewe, that if wee walke not rightly wee cannot alledge ignorance. VVhy ſo? For he gyueth vsus full inſtruction howe wee ought to lyue. Thoſe therefore that goe aſtray make no reckening of obeying God. VVhat is the reaſon? If wee would ſtudie hys word well, we could neuer doo amiſſe: for that would guyde vsus in all poyntes and all caces. Yee ſee then for the firſt place wherevntoo this diuerſitie of wordes ſerueth when it is ſayde, Statutes, Ordinances, Obſeruances, Proclamations, Decrees, Teſtimonies or VVitneſsings: Iudgements, &c. All theſe ſerue to ſhewe that God guideth vsus ſo carefully, as wee cannot make one falſe ſtep, if wee follow that whych hee teacheth vsus. And therefore wee are the more vnexcuſable if we do amiſſe. For God hath ſet many barres in our wayes to hold vsus backe, hee hath made vsus a certaine path, hee hath ſet vsus boundes on all ſides, hee hymſelfe guideth vsus that we cannot ſwarue to the right hand nor to the left, and with his doctrine he giueth vsus admoniſhmentes, confirming the whole too our vſe. Now then if we take the contrary way: men may ſee it is of purpoſed malice, yea euen as if we were out of our wits. Thus ye ſe how men are made vnexcuſable, ſeeing that God hath not commaunded the thing that is good, in a word or twayne: but hath ratified and ſtabliſhed it by making Ordinances, Statutes, and Obſeruances, euen of purpoſe that men ſhoulde bee conuicted of ouerheynous rebellion when they go againſt all thoſe things. And on the contrary part, when the ſame manner is vſed in ſpeaking of ſinne: It is to the end that men ſhoulde bee the better touched, and vnderſtande that they hauehave not committed a ſmall and light fault, but that they hauehave deſerued too bee puniſhed with rigour, and that their tranſgreſsions are horrible. As for example: VVhen Dauid in the twoandthirtith Pſalme ſayeth, that the man is bliſſed whoſe ſinnes God forgiueth, whoſe iniquities are couered, whoſe tranſgreſsions are buried, and whoſe miſdoings God rememembereth not any more. (See wherein mannes happineſſe conſiſteth:) wherefore doeth Dauid ſpeake of Sinnes, iniquities, and Tranſgreſsions? Had it not bene ynough to hauehave ſayd in one word, Bliſſed is the man whoſe ſinnes God hath forgiuen? But hee ment too expreſſe the infinite graciouſe goodneſſe that God ſheweth vsus when he forgiueth vsus our ſinnes. And why? For if he ſhould call vsus to a reckening, alas there woulde bee none ende, and we ſhould not only be found in a…e…age vntounto hym in ſome one parcell: but aſſoone as hee ſhall hauehave caſt vsus in one poynt, he ſhall be new to begin agayne in another. Dauid then knewe that men were plunged in damnation as deepely and horribly as myght bee, ſauing that God pulleth them backe through his owne infinite goodneſſe: and that when hee doeth ſo, men ought not to ouerpaſſe it ſlightly, as if hee had releaſed them but a det of fiue ſhillings, but they muſt bethinke them well of their miſdeedes, of their iniquities, and of theyr tranſgreſsions: they muſt mynd them throughly, and beare them in remembrance. By this then wee ſee why there is vſed ſuche diuerſitie of woords. But as now Iob is flat contrarye: as if hee ſhould ſay, True it is that men may do amiſſe many wayes, it is true that they bee exceedingly blame woorthie before God: but yet for all that, when my life is throughly examined, there will bee nother miſdooings, nor tranſgreſsions, nor iniquities too deſerue that God ſhoulde handle mee after this faſhyon. But wee muſt bee heedfull too beare in mynde what hath bene ſayd: namely, that Iob ment not too iuſtifie himſelfe as though he had performed all things to the full: but onelyonly had an eye too Gods intent for the which he puniſhed hym. For it is certayne (as wee hauehave ſeene already) that God had not reſpect vntoo hys ſinnes how greate they were: but ment too proue hys pacience. Lo why he ſcourged him. But that wee may take the more profit of thys doctrine, let vsus marke firſt, that if God liſt to vſe rigoure towards vsus, it is certayne that for any one ſinne he may puniſh vsus in ſuch wiſe, as wee ſhall not knowe where to become, and yet hee ſhall do vsus no wrong. Then of much more likelyhod, if he liſted to puniſh vsus for all our ſinnes, there ſhould bee no ende. And thirdly although he puniſh vsus not directly in reſpecte of the faultes that wee hauehave committed, yet ſhall he be rightuouſe ſtill, and it becommeth vsus to ſinke downe vnderunder him with true lowelineſſe euen in that behalfe. Theſe then be the three poyntes whych we hauehave to marke. The firſte is, that if God liſted too condemne vsus for any one fault alone, we hauehave no cauſe to replye againſt hym, and to ſay, the puniſhment is ouergreat. VVe ſee what it booted Cain to replye againſt God in that wiſe: ſurely hee could not denye the deede he was conuicted of it afore hande: he had alreadye ſayde, am I the keeper of my brothers life? But when he ſawe that his iniquitie was knowen: he ſpited at it, and gnaſſhed his teeth, and grunting ſayd: My puniſhment is greater than I am able too beare. For behold I am as a forlorne man, thou chaceſt me, and where ſhall I become? VVhoſoeuer meeteth mee ſhall kill mee. Thus ye ſee how Cain murmureth againſt God, for that hys puniſhment was too greate. But (as I ſayde) ſped he euer the better for that? No: his wickedneſſe increaſed ſo much the more. Therefore let vsus keepe oure ſelues from repinyng, although wee wiſt there were no mo but one fault in vsus. For it is not for vsus to ſhewe what our ſinnes hauehave deſerued: only God is the competent iudge thereof. And therefore he muſt puniſh vsus, not after our fancie, nor as ſeemeth good to vsus: but according too hys owne iudgement. Marke that for one poynt. Moreouer for the ſeconde poynt wee hauehave too marke, that as our faultes are innumerable: ſo alſo wee muſt not thinke it ſtraunge that God ſhould puniſh vsus after diuers ſortes, and double his ſtripes, and that wee ſhould bee plunged deeper and deeper intoo ſo many miſeries, and there languiſh as folke vtterly forlorne. Let vsus not thinke thys geere ſtraunge. And why? For our faultes are withoute number. That is the ſecond poynt that we hauehave to beare in mind. For the third, let vsus marke, That God may well vtter his hand againſt vsus, yea euen to execute his ſecrete iudgementes, when wee hauehave labored to ſerue him with a good conſcience, and imployed ourſelues faithfully vponupon our neighbours, yea and liued among men without fraude, without malice, and without violence. VVhē wee hauehave worſhipped and ſerued God purely after that ſort, and when we hauehave walked vprightly with our neighbours: yet if God ſcourge vsus, we muſt ſtill confeſſe hym to be rightuouſe. VVe ſee not why: but yet muſt not wee pleade, wee muſt come ſhort of that, and ſay, VVell Lord, thou wilt not ſhewe me the reaſon of this miſerie whiche I indure: neuertheleſſe I thinke the time long, howbeit Lord it is wiſdome ynough for me, if I can humble my ſelfe vnderunder thy mightie hande. And furthermore do me thou thys pleaſure for the time to come, that I may knowe what thy purpoſe was, and that I may profit more and more: and howfoeuer the worlde go, let me not ceaſſe too glorifye thee. Lo after what manner we ought to proceede. But after that Iob hath deſired God to enter after that ſorte as it were intoo ordinarie pleading, hee addeth, Wherefore hidest thou thy face, and esteemest me as thyne enemie? Is not that a following of a leafe that is already broken? is it not a perfecuting of ſtubble that is already withered? Heere Iob alledgeth his owne frailtie too get ſome eaſe of hys afflictions, and ſome aſſwagement of his ſores, as he hath vſed to do heeretofore and will do againe heereafter. And thys manner of praying is good and holy, when it proceedeth of thoſe cauſes as wee ſee the faythfull hauehave done.
And indeede heere ye ſee what we hauehave to bring vntounto God, when we would obteyne fauoure at his hand to deliuer vsus from our miſeries and ſuccoure vsus: whiche is, too lay our feebleneſſe before him. VVhereas fooles alledge their owne woorthineſſe, and go about too binde God vntounto them: we can ſay nothing, but that wee bee wretched. How ſhall we then obteyne merciemercy? Euen by ſaying, Alas Lorde, conſider what we be, thou muſt bee faine to hauehave pitie of vsus bycauſe we be thy creatures. VVhen a man alledgeth, Alas there is nothing but filthineſſe in my body, Lorde if thou take away thy ſtrength, beholde I am brought to naught: and as for my ſoule, what hath it? it is but a little breath, and if that thou alſo withdrawe thy breath (that is to ſay, the power that thou haſt gyuen me) I am thencefoorth nothing. And furthermore there is ſo muche ignorance, ſuch ſtore of vices, and ſo many wantes in it, as is a woonder to ſee. Alas my God, when thou ſeeſt that I am ſo full of miſeries, perceyueſt thou not how there is matter for thy merciemercy to woorke vppon?
VVee ſee then that when wee bee deſirous too obteyne fauoure at Gods hande, wee muſt take the ſame way that Iob dooth heere: Howbeit ſo as it be with another mynde. For Iob was driuen with too ſtrong a vehemencie, bycauſe hee was weerie too bee ſo preſſed by the hande of God, and therevpon hee fretted hymſelfe. VVe muſt not do ſo: but oure laying foorth of oure myſeries before God muſt bee to the ende hee may bee inclined to pitie vsus. And the holy ſcripture is full of ſuche texts where the faithfull ſay. Alas Lorde what is man? Behold, Dauid ſayth, Seeing that my life is but a breath that paſſeth away without returning, Lorde, wilte not thou hauehave pitie vponupon vsus to ſuccoure vsus, ſeeing thou perceyueſt vsus to be ſo fraile? And that God heareth ſuche requeſts, it appeereth by other texts [as by this:] he remembered that they were but fleſh, a breath that paſſeth and returneth not agayne. Yee ſee then ho… God witneſſeth that when hee ſhewed merciemercy to the children of Iſraell, and dealt not with them according to theyr deſerts: it was bycauſe he ſawe they were but fleſh, and that there was nothing but corruption in them, and therefore hee bare with them. Seeing then that Gods will is ſuch as to ſpare vsus in conſideration of the wretchedneſſe that is in vsus: it is certayne that we may and ought to alledge that poynt vntounto hym, when we intend to obteyne merciemercy at his hand. Therefore let vsus marke well that the words which Iob vſeth are lawfull for vsus, and that the ſame is a good forme of praying vntounto God, ſo be it that we go to him with humilitie, and ſay, Lord, conſider what I am, for I am as a leafe, yea euen as a leafe that is already withered, and yet goeſt thou about to wipe me out and to ouerwhelme me vtterly: and who am I? I am as ſtubble that is already dry, or as graſſe that is already cut downe: there is no more life nor ſubſtance in me: alas my God, if thou perſecute me moreouer, what ſhall become of me? If wee ſpeake after this maner, God will accept ſuche complaints. Not when we come to him with ſuche pride as if he were bound vntounto vsus: but when wee lay oure miſeries before him to the end he ſhould ſuccoure vsus and remedie them: ſuch maner of prayers are heard at his hande. And therewithall let vsus beware of queſtioning as Iob doeth: VVhy eſteemeſt thou me as thine enimie? Iob alledgeth it as an vnſeemely thing for god to do, [as if he had ſaid:] See Lorde, thou art almightie: and what am I? leſſe than nothing. And yet commeſt thou to holde plea againſte me, whereas I am but a wretched rotten tree, and there is nother life nor ſap more in me. VVilt thou then trie thy ſtrength againſt me: as he ſayeth heeretofore, ſo repeteth he his wordes. And that is the cauſe why I ſayde, that wee muſt keepe our ſelues from being ſo caried away by oure affections. For although God be almightie, and wee as frayle as may be: yet notwithſtanding it is not for nought that he entereth into battell againſt vsus. If wee thinke that ſtraunge, we muſt ſhut our eyes: that is to ſay, we muſt not be ſo ouerwiſe in our owne vnderſtanding, as to ſaye, I would fayne knowe the reaſon why God handleth mee after this ſort. Let vsus keepe our ſelues from ſuche preſumptuouſneſſe. Yea marie, but what is meant by this, that God who hath all things in his hande, and with his onelyonly looke maketh the mountaynes to melt as waxe agaynſte the fire, or as ſnow [againſt the ſunne] who with his only word cā deſtroy the whole world: doth neuertheleſſe aduaunce himſelfe to fight hand to hand with me, I ſay wyth me that am a wretched creature? VVhat meeneth that? VVell may we argue on that ſort: but God will make the concluſion to confound vsus. Then let vsus not be ouerwiſe as I ſayd, but let vsus take Gods ſcourging of vsus for good, how great, or how ſtrong ſo euer he be, and how dreadfull ſo euer his maieſtie bee towards vsus: let vsus not ceaſſe too yeeld him the glory, aſſuring ourſelues that hee is righteouſe, and that hee doth all-things according too reaſon, though hee bend himſelfe againſte vsus, and make countenance as though hee would ouerwhelme vsus. But in very deede there is good cauſe why God ſhould ſhew himſelfe our enimie, yea euen though we be vnable to withſtande him, & that he deſpiſe vsus. For inaſmuch as we be ſo proude as wee will not ſtoupe vnderunder him, and will always ſeeme rightuouſe: he muſt needes ſhew vsus our leſſon, yea and he muſt ſhew vsus it by force: for by our good will we will not yeeld our ſelues giltie, and therefore God compelleth vsus by ſcourging vsus according to our deſerts. And is not thys a iuſt cauſe why God ſhould ſhewe himſelfe our enimie? Againe, put the cace that God mind not to ſcourge vsus for our ſinnes: yet if he ſhew himſelfe to bee our enimie and be againſt vsus, it is to the end wee ſhould fight againſte the temptation of deſirouſneſſe to know why we be ſo condemned which is a very great and comberſome temptation. Gods meening therefore is to ſee whither wee wyll abide firme and ſtedfaſt in his ſeruice, notwithſtanding that he ſeeme to be our enimie. And ſeeing that his drift is ſuch: why ſhould we not beare it paciently? Ye ſee then how we ought to be reſtreyned from pleading, notwithſtanding that God ſhewe himſelfe our enimie, and that there be no power nor abilitie in vsus to reſiſt him. For hee hath iuſt reaſon to do ſo, though we bee not priuie too it, and againe he ſheweth vsus it partly, wherefore wee oughte to bee contented with the ſmalleſt taſt that hee giueth vsus. Heerewithall we muſt take warning by theſe two ſimilitudes, what we be: namely to the end wee may learne too walke warely, and alſo know how great neede we hauehave to be hild vp and mainteyned by Gods hand and to be ſtrēgthened by his goodneſſe. VVhat is a man when God leaueth him in his naturall ſtate? No doubt but hee thynkes himſelfe a iolly fellow. For we ſee how men are ſotted in ouerweening, and beare themſelues in hand that by theyr owne wiſdome ſtrength and all that they hauehave beſides, they be able to moue mountaynes and woorke wonders. But what ſayeth the ſcripture of them? Beholde a broken leafe, behold a withered herb, behold drye ſtubble. That is to ſay we be without freſhneſſe, without ſubſtantialneſſe, and worſſe than nothing: and whatſoeuer glory we weene we hauehave, it is but a blaſt. Seeing then that God ſetteth ſuch mirrours afore vsus, let vsus looke vppon oure owne feebleneſſe, and learne to humble our ſelues and to rid and ſtrip ourſelues naked from all ouerweening. For what do men whē they challenge any thing to themſelues, but deceiue themſelues as it were wittingly and willingly? Lo howe God commeth foorth, and telleth vsus he will not hauehave vsus ſo beguiled with fond and fooliſh opinions. And therfore he telleth vsus we be no better than graſſe cut downe which withereth out of hand, ſo as we be without lyfe, and deſtitute of all ſtrength and grace. Thus much concerning this poynt. Now Iob addeth, That God holdeth him locked vp as in a payre of ſtockes: and therewithall he ſayeth alſo, that God wryteth bitterneſſe againſt hym, and maketh hym to poſſeſſe all the ſinnes of his youth: thou lockest mee in the ſtockes ſayeth he. And why is that? He ſayeth that God ſheweth nothing but ſignes of wrath againſt him. And foraſmuch as ſentences are oftentymes giuen by writing: Iob hauing an eye to the common phraſe of his country, ſayeth, that God writeth bitterneſſe againſt him: that is to ſay, that he chargeth him with the greeuouſeſt crymes that could be deuiſed: Like as a iudge that abhorreth a wretched offē der which is before him, inhaunceth his offences, and goeth about to ſhew that they be ſo outrageouſe as they cā not be puniſhed too rigorouſly. According heerevnto, Iob complayneth, that God writeth ſo ouerrigorous a ſentence againſt him, as it is ynough too make a mans heare ſtand vp ſtiffe vponupon his head. And he addeth further, that he reneweth the remembrance of the ſinnes of his youth, of purpoſe to make him poſſeſſe them. And what doeth this Making of him to poſſeſſe them import? It is as much to ſay, as I cold not be ſtripped out of my clothes, but I muſt alſo bee as it were bound. Like as when a man is in hys houſe (for when he is abrode in the feeldes, hee is after a ſort ſtripped out of his poſſeſsions) euen ſo doeſt thou Lord make me to keepe poſſeſsion [of my ſinnes.] That is to ſay, I cannot be rid of this curſed and vnhappie poſſeſsion of my ſinnes: I am ſo wrapped in them, as I cannot get out of them. Heere Iob acknowledgeth that God hath iuſt cauſe to ſcourge hym: but yet for all that, he ceaſſeth not to be out of pacience and to chafe. And therefore ſo much the more ought wee to ſtande vponupon our gard, ſeeing that hee which was the ſingular mirroure of pacience was neuertheleſſe prouoked too ſuch temptations. But now let vsus come to knowe why he ſpeaketh of the ſinnes of his youth. There are two reaſons: The one is, bycauſe that in that age the luſtes are ſeene to be whoteſt. And for that cauſe alſo it is ſayd in the Pſalme, How ſhall a yong man order his wayes? euen by keeping thy word. VVhy is there more ſpeaking of yong folke rather than of others? It is bycauſe that mannes nature which is alwayes ſinfull and wicked, doeth then caſt vp his greateſt froath, and hath then moſt boyling affections: and therefore hath neede of ſtrongeſt bridle. Forſomuch then as men committe moſt faultes in their youth: Iob ſpeaketh preciſely there of. And here ye ſee alſo why Dauid ſaith, Lord remember not the faults of my youth. He ſpeaketh expreſly of that age, bycauſe hee knewe hee paſſed it not without offending God many wayes. For there is greate vnaduiſedneſſe, and vnruly luſt wherewith a yong man is blinded, [inſomuch that he thinketh that] nothing is vnpoſsible to him, there is no ſtayedneſſe to rule hym withall, but there is exceſſe of ouerweening and ſuch other like things. And ſo ye ſee one reaſon why the ſinnes of youth are ſpoken of heere. The ſecond reaſon is, that Iob ment to declare that God brought all his ſinnes too rememberance, as if he ſhould frame an inditement of all the faultes that he had done euer ſince he was a child. And in ſo doing he complayneth of ouergreat rigoure, as if he ſhould ſaye, Lorde though I hauehave erewhyles doone amiſſe, well, thou haſt bene ſo gracious to me as too bryng mee backe and to reforme me to thy ſeruice: wherefore then dooſt thou gather a beadroll of my faultes whyche ought to hauehave bene forgotten? VVherefore commeſt thou to lay them before me agayne? Seeing thou haſt pardoned me them, is it meete that I ſhould be intangled in them new agayne? Yee ſee then whereat Iob amed. And heereby we be taught that when God writeth bitterly againſt vsus, that is to ſay when he ſheweth vsus all the ſignes of rigour, and that we be lothſome in his ſight: wee muſt not thinke wee hauehave gayned aught by finding fault wyth him. For wee hauehave well deſerued much more, and that is the poynt that we muſt alwayes come backe vntoo. Furthermore of whome is it long that God writeth bitterly againſt vsus, and that hee vſeth not his accuſtomed ſweeteneſſe which he is wont to vſe towards thoſe that are hys? Of whome is it long (ſay I) that he ſheweth not hymſelfe ſo ſweete, but of our ſelues? For Gods preſsing of vsus with his iudgemente, is bycauſe hee ſeeth well that wee hauehave neede of ſuch and ſo vehement a remedie. And for proofe therof, it is no eaſie matter to meeken a man that is ſo giuen to pride. God then writeth bitterly againſt vsus, to the end wee ſhould bee vtterly abaſhed, and yet in the meane while he ceaſſeth not to receyue vsus to merciemercy. True it is that he will hyde himſelfe for a time, as hee hid hymſelfe from Iob: according as he will ſay heereafter, Wherefore hydest thou thy face from me? But let vsus marke that after God hath hid his face away ſo for a ſeaſon, he will ſhewe hymſelfe graciouſe and pitifull towardes vsus: yea verely when he perceyueth it to be meete for vsus. It is true that he maketh delay and letteth vsus linger in payne: but he wil helpe vsus in conuenient ſeaſon. Then let vsus marke, that whenſoeuer God wryteth bitterly againſt vsus, it is to aſſuage the miſerie within a while after, according as it is his office to put vsus into the graue and too pull vsus out againe. They that abide in condemnation hauehave no will to come to Gods merciemercy, and to the redemption whyche he hath purchaced for vsus, and that is the cauſe why they be ſhet out. In the meane time we hauehave whereof to thanke God hartily, for ſomuch as wee ſee that beeyng woorthy too bee condemned at hys hande, wee are neuertheleſſe acquit. See howe God allureth vsus dayly. VVhen wee come too a Sermon, there he ſheweth vsus what we be and what oure ſinnes and vices are: there hee condemneth vsus, and dayly pronounceth many ſentences againſt vsus, inſomuch that we cannot open the holy ſcripture, but we ſhall find ſome condemnation there in eueryevery leafe. On the other ſide, we cannot ſo couer our vices but God will ſhewe vsus them, beholde thou haſt doone ſuche a ſaulte, beholde thou haſte committed ſuch a ſinne. See I pray you how our Lord dealeth. But hath he once made vsus aſhamed of our ſinnes? By and by after hee ſheweth vsus that he will bee mercifull to vsus for our Lord Ieſus Chriſts ſake. Thus yee ſee what ought to make vsus to magnifie hys goodneſſe. Furthermore although hee bryng oure olde ſinnes too remembraunce agayne: lette vsus aſſure our ſelues hee doeth vsus no wrong therein, nother hauehave wee any cauſe too replye agaynſt hym: but wee hauehave ſo muche the more cauſe too bliſſe hym, in that wee ſee that when hee hath once forgyuen oure olde ſinnes, he receyueth vsus ſtill to merciemercy for euer after. In what ſtate doeth God finde vsus when we come out of our moothers womb? It is true that the naughtineſſe which is in vsus is not yet perceyued: but yet hauehave we the ſeede thereof incloſed in vsus, ſo as we be curſed already bycauſe wee come of a curſed and crabbed ſtocke. But God pardoneth vsus our originall ſinne, that is to ſay, the ſin that we drayne from the roote of mankynde. Hathe hee pardoned vsus that ſinne? He forgiueth vsus the ſinnes of our childhoode and of our youth, and many mo ſinnes doeth he continually pardon vsus afterwarde when we bee come too fortie, fiftie, and threeſcore yeeres of age. For God is not only contented to forgiue vsus a ſinne that we hauehave committed twentie yeeres ago: but alſo if we come too hym for a ſinne that we committed to day, hee receyueth vsus, and he is mercifull to vsus. Foraſmuch then as wee ſee he is ſo ſlowe to wrath, and ſo foreward to ſhewe merciemercy: alas, ought we not to be rauiſhed with deſire to glorifie him in his merciemercy? Lo how the reading of thys ſentence muſte be a warning to vsus not too grunt againſt God though nowe and then hee bee ſomewhat with the bittereſt and rougheſt towardes vsus: but too pray hym too aſſuage hys rigoure, and that the aſſuaging of the ſame may the more allure vsus too come vntounto hym. Finallye Iob addeth that whych I hauehave ſpoken of: namely, that God holdeth hym in the ſtockes, and that the ſoles of his feete (which hee tearmeth the rootes of hys feete) are as it were printed in hym. Yee ſee hym (ſayeth he, hee ſpeaketh of hymſelfe in the third perſon) as a rotten tree, and as a motheaten garment: and what ſhall betide then if thou liſt too purſue a rotten tree and a motheaten garmente? VVe ſee yet better that which we ſpake afore concerning the troubledneſſe that was in Iob. For he had ſuch a pacience as yet notwithſtanding was ſhaken, yea and ſo ſhaken as he fretted and chafed againſt God: which thing we ſee in that hee complayneth that hee is ſet in the ſtockes and as it were locked vp. But let vsus marke that as much at the leaſt may be fall vsus. For we hauehave not profited ſo well in Gods ſchoole as this holy man had. Therefore we may be tormented after ſuch a ſort in our afflictions, as oure impacience will bewray itſelfe, although wee hauehave a true deſire to hold ourſelues in awe vnderunder the hand of God. VVherefore let vsus alwayes hauehave this poynt before oure eyes, namely that we giuegive not our ſelues the bridle too aduance ourſelues againſt God when it ſeemeth to paſſe meaſure in ſcourging vsus. For he knoweth what wee bee able to beare, and he will not ouerlay vsus with more than he knoweth vsus able to beare out. And therefore let vsus not droope, but beſeech God too ſtrengthen vsus in ſuch wiſe in our infirmities by his holy ſpirit, as we may ouercome all the temptations wherewith it is poſsible for vsus to bee ſhaken for a time.
Now let vsus kneele downe before the face of our good God with acknowledgement of our faults, praying hym to make vsus perceyue them better than wee hauehave doone, that we may be ſorie for them, and therewithall runne vntoo hym, that hee may receyue vsus for our Lord Ieſus Chriſts ſake: And that although wee deſerue that hee ſhould ſhew himſelfe a dreadfull iudge againſt vsus: yet neuertheleſſe he wyll ſhyne vponupon vsus with a fatherly countenance, to drawe vsus vntounto him, yea euen in ſuche wiſe as it may be to hauehave acceſſe too his goodneſſe, with aſſured truſt that hee will pitie vsus: And that in the meane whyle hee ſuffer vsus not too quayle through the afflictions of this preſent lyfe, but that wee may fight ſtoutly vntounto the end, euen till hee hauehave taken vsus vp into the euerlaſting reſt whych hee hath prepared for vsus in heauen. That it may pleaſe him to graunt this grace not only to vsus but alſo to all people and Nations. &c.