Sermons on Job, Sermons · Chapter 18 · Sermon 70
The .lxx. Sermon, which is the ſecond vponupon the .xix. Chapter.
This Sermon conteyneth the expoſition of the. 7. 8. 9. 10. 11. & 12. verſes that hauehave bene touched alreadie, and then vponupon the texte that followeth heere.
13 Hee hath made my brethren too ſhrinke avvaye from mee, and myne acquayntance become ſtraungers to mee.
14 My neighbours hauehave forſaken mee, and my father and my mother hauehave forgotten mee.
15 Mine ovvne houſholde, and my may deſeruantes hauehave diſdeyned mee, and I hauehave beene as a ſtraunger in theyr ſight.
16 If I call my ſeruant hee anſvvereth mee not, though I pray him vvith mine ovvne mouth.
IT behoueth vsus to go through with the matter that we beganne in the laſt Sermon: whiche is, that it is a harde and burdenſome temptation whē our prayers be not heard at the firſte. For verely the onelyonly thing that remayneth for vsus when we be in aduerſitie, is that God receiue vsus if we deſire him, that hee hauehave pitie vponupon vsus, and that wee maye feele that our reſorting to h… for ſuccour hath not beene in vayne. Thus (ſay I) is the welfare and comforte of all the faithfull. But if it ſeeme that wee hauehave loſte our time in running to our God too bee ayded at his hande: what will become of it? Shall wee not bee as good as in deſpayre? Yet is it Gods pleaſure too exercize his children after that manner by hyding himſelfe from them, and by making no countenaunce of hearing them, or of regarding the miſeries that they indure. True it is that he hath promiſed too bee readie too helpe vsus as ſoone as wee deſire him: yea and that hee will not tarie too bee ſued vntoo, but will preuente oure requeſtes. And that is it that maketh the temptation muche greeuouſer, namely when God ſeemeth too hauehave dallyed with vsus, and too hauehave gyuen vsus a vayne and fruteleſſe hope. But let vsus vnderſtande, that ſeeing he hath exerciſed his children ſo heretofore: we muſt not maruell though he do the like to vsus nowadayes. VVherfore let vsus wait paciently, and we ſhall ſee by the ende, that he hath not forgotten vsus, ne ceaſſeth too heare vsus, althoughe hee ſhewe not oute of hande in the open ſyght of the worlde, that hee hath his hande ſtretched out ouer vsus. And out of doubte, if wee bee pacient, and able too continue in prayer: it is a token that God hath heard vsus alreadie. For if hee had not preſerued vsus after that manner, were it poſsible for vsus to hauehave continued one minute of an houre, as hath beene declared? But it behoueth vsus to come to the euill that is in vsus. For the cauſe why God delayeth his helpe, and dryueth off the time, is for that we pray not to him ſo hartily as were requiſite. EueryEvery man will ſaye hee paſſeth not for praying: and in deede if men bee asked whyther they hauehave doone their indeuer to pray to God to hauehave merciemercy vponupon them: euerie one will anſwere, I hauehave prayed as muche as is poſsible. But all they that ſpeake after that manner knowe not what prayer meeneth. VVee go as coldly to it as to any thing. And do wee thinke that God ought to receyue ſuche requeſtes as are made but for faſhion ſake, and ceremoniouſly onelyonly? Then let vsus marke, that God ſeeyng our coldeneſſe and negligence, aydeth vsus not ſo ſoone as wee deſire, too the intente too quycken vsus and to inflame vsus with greater deſire, that by the ſame meanes oure fayth may bee the better tryed. Or elſe if wee pray too God after a ſorte, and that there bee no negligence in oure prayers, yet wyll there bee ſome rebelliouſneſſe hydden in vsus, as wee ſee heere in Iob. True it is that Iob prayed: but was it ſuche mildeneſſe as was meete? No: but hee was rather too impacient. After what ſorte then muſte wee go vntoo God? Sainct Paule gyueth vsus a rule of it, ſaying that wee muſte pray to him inceſſantly with gyuing of thankes. And although wee be tormented and ouerpreſſed with aduerſities, yet muſte wee not ceaſſe to ſighe and grone: yea and therewithall alſo continuallye bliſſe the name of God in oure prayers, and ſubmit oure ſelues vntoo him. If this bee wanting: it is no praying, it is rather a defying of God, as if a man ſhoulde go ſummon his enimie and defye him. Yee ſee then that oure prayers are ſometymes like vntoo ſummonings, according as wee make them vntoo God. And howe is that? The greateſt honour that God requireth at our handes, is that wee ſhoulde call vppon him in all our aduerſities. Nowe, in ſteede of dooing that homage to him, we come to ſpyte him. Therefore wee muſt not thinke it ſtraunge that hee ſhoulde ſtoppe his eares agaynſte oure prayers, and make no countenaunce too helpe vsus, when wee crye vppon him. So then, lette vsus hauehave theſe two things: that is to witte, lette vsus pray to God with an earneſt minde, ſo as it may not bee onelyonly with liplabour, or with caſting foorth ſome ſighes at aduenture: but with beſeeching him from the bottome of our harte. And ſecondly lette there bee no pryde in vsus, to bee deſirous too make God ſubiect to vsus, ſo as hee ſhoulde do whatſoeuer commeth in our heade, and in our fancie: but let vsus pray vntounto him with all lowlineſſe, magnifiyng him and prayſing him, although hee afflict vsus. VVhen we hauehave theſe two things, it is certayne that wee ſhall bee hearde ſo muche the rather. For the contrarie vices are the cauſe why God doth ſo muche delay his helping of vsus. But let vsus put the cace that God ſuccoure vsus not when wee hauehave prayed duetifully, and with ſuche hartineſſe as hee himſelfe requireth: Yet muſte wee ſtill bee pacient, till the conuenient tyme bee come, whiche is in his hande. It is for him onelyonly too iudge of that. Then if wee knowe not too day what our prayers hauehave auayled vsus: God will make vsus to perceyue it to morrowe. VVherefore lette vsus ſtande dumbe in that behalfe: and wayte for ſuche opportunitie, and ende as God ſhall liſte too ſende vsus: and then ſhall the ſame bee good and luckie for our welfare. Thus yee ſee what wee hauehave too marke in this ſentence where Iob ſayeth, that hee had cryed out, but yet wasnot bearde. For the adding of all this, is but too complaine that his afflictions are ſo extreeme, as it is no woonder though hee bee exceedinglye ſore greeued, and that his freendes ought not too ſtande checking agaynſte him. For it is a follie (ſayeth hee) too deeme by the ordinarie cuſtome what I ought to doo. If a man bee afflicted, and it be tolde him that hee ought to pray vntounto God: as for mee (ſayeth hee) if I pray vntoo him: I am not hearde. If a man reply agayne, my frende, you muſte not ſtorme ſo ſore, (and peraduenture the aduerſitie that hee indureth is but ſome common thing:) no (ſayeth hee:) but I feele ſuche and ſo exceſsiue payne, and the hande of God preſſeth mee after ſo ſtraunge and rigorous a manner: as it is no maruell thoughe there bee neyther witte nor reaſon in mee. Lo what Iobs meening is. But I hauehave tolde you heeretoofore, howe it behooueth vsus too knowe, that God dooth ſometimes execute his rigoure vppon men after an vnknowen manner, as in reſpect of oure mother witte. And therefore muſte wee at ſuche tymes pray vntounto God, and ſay, Lorde make mee perceyue continuallye that thou art at hande with mee, and although I finde it not by experience, but rather am as it were forſaken of thee to outward ſeeming: yet giuegive mee power alwayes too ſettle my hope vppon thy goodneſſe and ſuccour. Iob ſhoulde hauehave ſpoken ſo. Howbeeit foraſmuche as hee doth it not: Therefore hee roueth ouer all the feelde (as they ſay) in making ſuch complaints as wee heare in this texte. But to the intent to doo oure ſelues good by that whiche is conteyned heere, lette vsus marke that in Iobs perſon the holie Ghoſt mente to ſette vsus oute as it were a glaſſe of mens affections, when they bee not brydled vnderunder Gods obeyſance. Marke that for one poynte. Another poynte is, that. God mente heere to ſhewe vsus his iudgementes howe terrible they be, and that when hee liſteth to hyde his louing countenaunce from vsus, and to ſhewe himſelfe an enimie to men, it is ſo dreadfull a thing, as were ynough too ouerwhelme the whole worlde. That is the ſeconde poynte. The thirde is, that althoughe Iob were in ſuche pangues: yet notwithſtanding hee reſiſted the temptations, howbeeit that he came no ſooner to the brunte, but many euill woordes ſcaped from him, ſo as infirmitie was mingled with his ſtrength. Thus yee ſee the three things that wee hauehave too marke heere. Firſte of all wee note that God will hauehave men too beholde themſelues in the perſon of Iob. For wee ſhould not knowe what wee be, if God inforced vsus not to perceyue oure owne weakeneſſe. Euerye man thinkes himſelfe to bee mightie and ſtrong: wee imagine oure owne power to be woonderfull, and that we ſhall neuer ſwarue, yea, ſo long as wee bee farre from blowes. But aſſoone as God preſſeth, wee bee ſo caſt downe, as wee may well ſee (if we be not to too dull) that it was but a vayne and fooliſhe ouerweening in vsus, when wee thought wee had any ſtrength in oure ſelues, wheras wee hauehave none at all. For aſmuche therefore, as men are ſo blynded, and as it were ſotted in that fooliſhe perſwaſion: the holy Ghoſt preſenteth heere vntoo vsus the perſone of Iob, too make vsus perceyue howe men ſhrinke vnderunder Gods hande when they bee afflicted, and that they cannot ſtande out, but muſte needes bee vtterlye ouerthrowne. Nowe, if this happened too Iob, who was conſtant aboue others: alas, what ſhall become of vsus? But wee muſte come too the ſecond poynt which is the chiefeſt. For whereof commeth it that wee bee not teachable to humble our ſelues before God, and too walke in awe withoute truſting in oure ſelues, or in any thing that wee can doo? It is bicauſe wee feele not howe heauie and vntollerable Gods hande is. The matter then that God declareth vntounto vsus, is that it is a terrible cace when hee lyſteth too vtter his power vponupon mortall men in puniſhing them: and that they muſt needes melte at it as ſnowe agaynſte the Sunne, and bee vtterly confounded. Yea verely (as the Scripture ſayth) God needeth not too vtter his rigoure vponupon vsus: let him onelyonly withdrawe his ſpirite, (that is too ſaye, the liuelyneſſe wherewith hee quickeneth vsus) and beholde, wee bee gone. And when hee ſayeth that not onelyonly hee wyll bereeue vsus of his power, but alſo become contrary to vsus, and fall vponupon vsus as a thunder and tempeſt to ouerwhelme vsus: alas what can wee do? True it is that wee confeſſe it to be impoſsible for mortall men to holde tacke when God aſſayleth them: but yet for all that wee conceyue not as were requiſite howe dreadfull Gods hande ought too bee too vsus. Thus yee ſee what example is ſhewed vsus heere in Iobs perſone. But by the way (as I hauehave touched afore) wee muſte not ſuppoſe that Iob delighted or foaded himſelfe in ſuche paſsions as were euill and damnable. Howe then? Hee ſtryued too withſtande them: But yet did he ſo fayle, that he was as good as ſhaken downe with them: and God intended to ſhewe that men are neuer ſo vertuous but there is ſomewhat too bee miſlyked in them, and that euer they ſhew themſelues very weake in ſome ſorte or other. And that is greatly for oure profite. For it is too the ende wee ſhoulde not bee diſcouraged when wee bee tempted, thoughe it ſeeme that wee ſhall bee vtterly ouerwhelmed. Then if wee finde oure ſelues in that cace, lette vsus paſſe further, and pray God too holde vsus vp, and lette vsus not doubte but hee will do it, ſithe wee ſee that althoughe Iob had infirmities of fleſh in him, yet notwithſtanding hee fayled not of the victorie. I ſaye let vsus not doubt, but God wyll ſo woorke as hee wyll make vsus too ouercome all oure temptations. Yea but that ſhall not bee withoute making vsus too lympe, and without gyuing vsus ſome blowes, and without making of oure woundes too bleede. Lette it ſuffize vsus, that the ſtrokes whiche wee receyue are not deadlye, but that God wyll ſteppe before vsus for a buckler. Nowe lette vsus come too the complayntes that Iob maketh heere. He ſayeth, That God bath ſo beſeeged his wayes, as hee knoweth not howe too get out, and that hee hath put darkeneſſe in his pathe. Though wee bee afflicted, yet is it a greate aſſwagemente of oure greefe, when wee ſee that the miſhappe muſte paſſe awaye apace, and not continue ſtyll, as if we finde ſome meanes too ſcape it, or ſhifte it off by other mennes counſell. But if all this bee taken from vsus, there remayneth nothing but deſpayre. This is it that Iob meeneth heere. Hee ſayeth that God hathe clozed vp all his wayes: whiche is all one as if hee had ſayde. Alas where ſhall I become? For if a wretched man be tormented with many miſeries, he will looke whiche way to get out, if not by one way, yet by another, and hee will ſeeke meanes and aske counſell. But the cace ſtandeth not ſo with mee. For God hath ſhet mee vp heere, I ſee no waye out, I may well reaſon of obteyning this or that: but there is no releefe at all for mee. And why? There is nothing but darkeneſſe through out: that is to ſay, I ſee neyther waye nor pathe, and God hath ſo inclozed mee, that at a word there is no remedy at all. This is the ſumme of all that is ſpoken heere. And it behoueth vsus to marke it wel, to the ende that if the like happen vntounto vsus, wee may not leaue to call vponupon God. VVhat is the cauſe that men ſhet the dore before the blow come, and are not able to pray, but are vtterly amazed? It is bicauſe they beare themſelues in hande that the like neuer happened to any man afore. And truely wee hauehave ſeene alredy, that Iob was aſſaulted with ſuch temptations as this: Looke vponupon all the faithful that hauehave bin before thee, if euer God handled any of thē after this faſhion. This was a plaine concluding that Iob was forlorne and vtterly caſt away. So then ye ſee a texte that is well worthy to be marked. And why? For if at any time it ſeeme vntounto vsus that the miſeries which wee indure are endleſſe, & that we can neuer be rid of them, but that when wee hauehave ſought all the wayes to the woode, it ſeemeth impoſsible that euer we ſhoulde be ſet free agayne: Let vsus ſay, very well, God knoweth how to drawe vsus out of this perplexitie: and therefore let vsus ſtande vponupon that poynt. Yea but is it likely that God ſhould pitie vsus? VVee ſee the like hath happened to Iob. Let vsus looke vntounto the ende (as S. Iames ſayeth) and ſeeyng that God deliuered that man from the miſeries that he indured, why ſhoulde hee not ſuccoure vsus alſo at this daye? For nother is his might abated nor his goodneſſe. Yee ſee then to what vſe it behooueth vsus to applie this ſentence of Iobs, when hee ſayeth, that God had ſhut vp his wayes. Furthermore let vsus marke that God doth erewhiles for a time bereeue the faithfull of the benefytes that he hath promiſed them, to the intent they ſhoulde bee prouoked to pray to him, and alſo when hee intendeth too humble them, or when hee chaſtizeth them for their ſinnes. As for Iob, it is certayne that hee ſuffered not for the offences that hee had committed. Not that God founde not ynough in him wherefore to puniſh him: but (as I hauehave declared heeretofore) bycauſe hee had not that reſpect onelyonly, but rather meent to trye his pacience. But as for vsus, if hee depriue vsus of the bliſsings that he hath promiſed vsus: it is for that we hauehave offended him, and are not woorthy too enioy them: or elſe it is a daſhe with the ſpurre whiche hee gyueth vsus to make vsus praye vntounto him the more earneſtly. Thus dothe God promiſe his faithfull that he will guide them in their waies, yea & that he will lend thē his Angels to bee their guides, ſo as they ſhall not ſtep one pace awry, nor be incoūtered with any euill. This is a goodly promiſe. But yet notwithſtāding it will ſeeme vntounto vsus that our way is ſhut vp, that there is nothing but brābles & buſhes afore vsus, & that there is nothing but mountaines & rockes round about vsus: thus are we incloſed & no likelihode of poſsibilitie to get out. VVhat hauehave we to do in this cace, but only to ſay, alas I am not worthy that God ſhold performe the goodneſſe that he hath promiſed to his children. I ſhould hauehave my way plaine & leuel, & I know not on which ſide to ſtep: now therfore it behoueth me to acknowledge my faults. Truly God hath promiſed to ſend his Angelles to guide his faithfull ones. But what for that? It ſeemeth cleane otherwiſe in me. Therfore it behoueth me to pray him to voutſafe to ſhew the performance of the promiſe towardes me. Thus are we by ſuche meanes ſtirred vp to call vponupon God. Heerewithall let vsus vnderſtand that hee will not berceue vsus of skill and diſcretion vntounto the ende, but will make vsus too finde waye where none is, and his woorking ſhall bee ſo muche the better knowen vntounto vsus, whereby wee ſhall hauehave the greater occaſion too glorifie him, whē he ſhall hauehave wrought after ſuch a manner as we looked not for. For when God hath gone beyonde oure witte and hope: we hauehave ſo much the more cauſe to glorifie him. Thus yee ſee in effect what wee hauehave to marke in this ſentence. Now Iob addeth, that God had bereft him of his glory, and plucked the crowne from his heade, that hee had conſumed him, destroyed him, and berefte him of his hope as a tree [that is cut vp.] Heere Iob betokeneth two things the one is that God ſcourgeth him ſo roughly, that if hee were compared with other men, he ſhoulde be founde to indure much more than they. And ſecondly he ſaieth that he is not as other that are in aduerſitie, who though they ſuffer very greate miſerie, yet notwithſtanding are as a tree that is plucked vp, but yet hath ſome little roote or ſtring left behinde, ſo as there is yet ſtill ſome hope for them. But as for me (ſaith he) I am plucked vp after ſuche a ſorte, as there remaineth no piece of mee, but God ſeemeth too hauehave ſtubbed mee vp quite and cleane. For although he were not yet rooted out of the world: yet was his life like a deathe. Yea and God had giuen him ſo many woundes, as there had lighted miſeries and calamities vponupon him: his children had bene curſed to deathe before him, all his goodes had bene taken awaye and deſtroyed, and his bodie was become a rotten carkeſſe. Therefore it is not cauſeleſſe that hee ſayeth that God had cut him vp and berefte him of his hope, like as if a tree were plucked vp quite and cleane out of the grounde, ſo as there remained nothing of it, the ſtrength thereof fadeth awaye, and it is not too bee hoped that it will ſpring any more vppon the earth to bring foorth any frute, bicauſe it hath loſt all his freſhneſſe. Iob then ſayeth that hee was dealt with in like wiſe. Now when we heare theſe things, we muſte not maruell that he was ſo ſore greeued as it ſeemed that nothing myghte comforte him any more. For whiche of vsus would not be more impacient, if he indured but the hundreth part of that which he indured? But yet we perceiue that God ſtood by him. Then muſt we hope that hee will do as much towardes vsus. VVhat is the cauſe of the impaciencie that is oftentimes in vsus? Like as when wee deſire to bee pacient in our aduerſities, it behooueth vsus too take comforte in the fauoure of our God: ſo alſo on the contrarie part, when we cannot abide that God ſhould ſmite vsus, but are ſo teſtie that (to our ſeeming) there is nother order nor reaſon in his dooyng: then goes oure hope to wrecke. Euen ſo happened it to Iob. He not only diſpleaſed God by ouerſhooting himſelfe in ſuche wyſe as wee hauehave ſeene: but alſo it was not long of himſelfe that hee was not caſte downe headlong into deſpaire: and he deſerued well that God ſhoulde hauehave rooted him out, and berefte him of all hope, and made him as a tree plucked vp roote and rind. For in ſpeaking after ſuche ſort as wee ſee, Iob was ſo bereft of Gods grace, as hee had bin vtterly vndoone, and as it were plunged into hell, if God had not reached him his hand a farre off. So then let vsus aſſure our ſelues it was Gods ſingular goodneſſe that he ſuffered not his ſeruaunte too fall euen into the bottomleſſe pitte: and that thereby we be admoniſhed that God had neede to mainteine vsus, yea and to lift vsus vp againe when we be falne. For God woorketh after two ſortes towards vsus, to the ende we ſhould call vponupon him. Sometimes hee preſerueth vsus in ſuche wiſe by his power, as wee fall not at all, and ſometimes he ſuffereth vsus to fall, to the end to lift vsus vp againe afterward. Yet notwithſtanding it is true that we muſte not tempt God too giuegive vsus the bridle like frantike folke, vnderunder coloure that he hath well holpen vp ſuche as hauehave falne: for then ſhoulde wee abuſe his grace. Agayne it becommeth vsus to magnifie his gracious goodneſſe towards Iob, aſſuring our ſelues that when wee bee as good as quyte quayled, hee commeth to vsus and ſeekes vsus out: and very needefull it is that he ſhoulde worke after that ſort, for otherwiſe we ſhould be vndone at eueryevery blowe as wee ſee heere in a fayre lookinggleſſe. Thus much concerning that ſaying. And furthermore, that wee may withſtand ſuche temptations, let vsus marke that oure life muſt be hidden as S. Paule alſo ſpeaketh of it. True it is that we be like a tree that is pulled vp: but yet doth not God ceaſſe to giuegive vsus ſecret ſtrength, and wee ſhall hauehave continuall freſhneſſe, notwithſtanding that wee ſeeme to be periſhed. Thē let vsus not eſteeme our life nor our welfare by that which we behold, & may be diſcerned by eye ſight, or by our motherwitte: but let vsus vnderſtande that God intendeth to preſerue vsus by a meane whiche wee are not able to cōprehend. Our life (ſayth S. Paule) is hidden with our Lord Ieſus Chriſt. And therfore let vsus waite vpō that good God, & pray him to giuegive vsus the grace to looke alwaies vntounto him, till the time come that he diſcouer that which is nowe vnknowen. For it behoueth vsus to bee like dead men, vntill ſuch time as God quicken vsus. VVe may well feele here beneath ſome taſt of his grace, & hee may well giuegive vsus experience of it: but yet if we feele it not at times, wee muſte pray him to waken vsus, and too make vsus know the louelove that he beareth vsus. And although we hauehave not paſte one drop of Gods grace: yet muſte wee call too minde what S. Paule ſayth to the Romanes, that if Gods ſpirite liue in vsus, although there be but a very little portion of it: yet is it ſufficient to put away all that euer is in vsus of oure owne wicked nature. VVell then, it is true that we ſhall not alwaies feele it, nother ſhall we perceyue the working of Gods ſpirite when it is in vsus: but let vsus pray God that he ſuffer not ſuch dulneſſe & blockiſhneſſe to dwell alwayes in vsus, as we ſhoulde not feele his grace to apply it to ſuch vſe as he would hauehave vsus & to profite our ſelues by it. Lo what we hauehave to marke in the ſecōd place vponupon this ſtreyne. Now Iob ſayth afterward, that God hath inflamed his wrath against him, & is become his enimie. True it is that as oft as God ſcourgeth vsus, the holy ſcripture ſayth that he is angry with vsus. Not that he is ſubiect to our paſſions, nother is it for that hee caſteth vsus away, or that hee hateth vsus in deede. VVhat then? It is bicauſe he makes vsus feele his diſpleaſure by our afflictions. VVhy ſo? For afflictiōs are Gods chaſtizemēts which he ſendeth vntounto mē for their ſinnes. True it is (as I hauehave ſayd alredy) that ſomtimes he chaſtizeth his ſeruantes for ſome other purpoſe. But yet muſt we alwayes firſte call to minde that we bee ſinners and detters vntounto God, and therefore that hee puniſheth the ſinnes which wee hauehave committed. Howbeeit there is in Iobs ſaying a particular conſideration beyonde the ordinarie woont. He complayneth that Gods anger was kindled agaynſt him. And ought that too be any noueltie? For throughout all the holy ſcripture God declareth and auoweth himſelfe too bee angrie with thoſe whome hee chaziſeth. Yea: but Iob intended to expreſſe more: that this wrath of God is not a common and accuſtomed wrath, as though God counted him for an vtter caſtaway. For like as generally God will hauehave vsus to feele his anger when hee puniſheth vsus, and too enter into the knowledge of our owne ſinnes: ſo alſo will he hauehave vsus to knowe that the ſame wrath of his laſteth but for a while, and that it paſſeth and fadeth away, as it is ſaid in the Prophete Eſay, It is but for the turning of a hande that I will make thee feele my diſpleaſure: but my merciemercy I wil make thee feele from generation to generation: it ſhall indure towardes thee euerlaſtingly. Ye ſee then that euen in the middes of afflictions, it behoueth vsus on the one ſide too know that God is angrie, bycauſe wee hauehave offended him with our ſinnes: and on the other ſide not too doubt but that he loueth vsus, and is deſirous to be at one with vsus. But Iob declareth here, that God hilde him as his enimie: that is to ſay, that this anger is not Gods ordinarie anger, as when he ſheweth himſelfe angry with ſinners, and giueth them ſome token of his vengeance: but that hee was exceſsiue. This is the ſenſe of that ſaying. Nowe what woulde become of vsus, if we were in the ſame cace as hee was? For without comfort (as I hauehave declared afore) it were impoſsible for vsus to be pacient. It coulde not be but we ſhould needes rebell agaynſt God, if we knew not his goodneſſe. To the ende thou mayeſt be feared (ſayth Dauid) thou Lord art louing. Then if men cannot find in their harts to beleeue that God will be pitifull towards them: much leſſe will they humble themſelues: nay rather they will grinde their teethe againſte him. Nowe it may ſeeme that Iob was not comforted, but that he beleeued that god would deſtroy him, and that hee had vtterly throwne him down alreadie. In what plight might he be then? As I hauehave ſhewed heeretofore, he declareth here his former pangs, wherein he paſſed meaſure, howbeeit that hee withſtood them in the ende. Now when we ſee this, what ſhift hauehave we but to pray God that hee will in ſuch wiſe ingraue in our hartes the promiſe that hee hath made too his whole Church, as it may neuer eſcape vsus? The ſayde promiſe is this, That whenſoeuer we ſhall hauehave ſinned, and whenſoeuer we ſhall hauehave ſwarued from his commaundements: he will chaſtize vsus: but that ſhall be with the rod of man, that is to ſay, he will chaſtize vsus gently, and after a mylde faſhion, and his mercy ſhal neuer be withdrawne from vsus, according alſo as he ſayth in another text of his Prophete Abacucke. Sith it is ſo, let vsus (ſayth he) pray him that in all our afflictions he ſuffer vsus not to ſurmiſe that hee taketh vsus for his enimies: but that we may vnderſtād that we deſerue well to hauehave warre at his hand, and to find him to be our mortall enimie, bicauſe wee hauehave prouoked him: and yet notwithſtanding, that he ceaſſeth not to be our father, but will go forward with his goodneſſe towards vsus, howe much ſoeuer we hauehave deſerued the contrarie. And herewithall although wee bee tempted after that maner too thinke that God taketh vsus for his enimies: yet let vsus not ceaſſe too fight ſtill agaynſt it, ſaying: beholde I am ſure that if I looke vponupon mine owne ſtate, it may well ſeeme that God holdeth mee for his enimy, that hee hath as it were razed me out of the number of his ſeruants: and that he will no more thinke vponupon me to ſuccour mee: but yet for all this, I will do him ſo much honour as to reſt vppon him, and too hauehave none other recourſe but too hym. Thus ye ſee howe we hauehave to withſtande the temptation wherewith Iob was ſore layd at, albeeit that he were not vtterly ouercome of it. Nowe he addeth immediately, for the annie of God is come, and his handes are incamped round about my houſe. Hee termeth all the aduerſities that he indured, by the name of Gods armie or ſouldiers. This ſimilitude, (namely that all the aduerſities whereto we bee ſubiect, are Gods ſcourges, darts, errowes, ſwords, and (to bee ſhort) men of warre that hauehave vsus in the chace) hathe bin ſeene heeretofore in another ſentence. And it is right neceſſarie to be knowne. For although wee confeſſe it in generall ſpeech: yet are we not ſo fully perſuaded of it as were requiſite. And ſurely when men ſuffer any aduerſitie, they cannot withholde themſelues from thinking that it happened by ſome misfortune. If there fall any hayle, or if there come any froſt to feare the vines and to marre the corne: ſtraightwayes it is euill fortune. And this maner of ſpeech proceedeth of that wee looke euer at that which is neereſt hand, and can mount no higher to knowe that all thinges are of Gods diſpoſing. That (ſay I) is the cauſe why men runne continually intoo groſſe blockiſhneſſe. And ſo when the Scripture ſpeaketh of afflictions, telling vsus that God holdeth them in his hande, that they bee as men of warre, that they bee his ſouldyers, that they bee too ſerue his turne, that hee ſendeth them, and that hee diſpoſeth them at his good pleaſure: Let vsus marke well eueryevery whit of it, to the end that whenſoeuer our turne commeth to bee afflicted in any maner wiſe, we may alwayes looke vp to Gods hand, and aſſure our ſelues that it is the ſame that ſtriketh vsus, and thereby let vsus learne to humble ourſelues, ſaying: well Lorde, I ſee that men trouble me, I ſee theſe lower cauſes, and I ſee wherefore ſuch a thing is befalne me. But in the meane while Lord, thou art aboue all, and therefore it behoueth me to looke vp vntounto thee, and too acknowledge that the ſtrokes come from thine hand. Furthermore let vsus marke alſo that God hath not onelyonly one armie, one ſworde, or one cudgell to ſmite vsus with▪ but he hath bandes, he hath whole hoſtes, readie to beſiege vsus on all ſides, as Iob ſpeaketh heere. Therefore whenſoeuer we bee ſcaped out of one miſerie, God can well plucke vsus backe againe by and by. And this poynt is verie profitable. For although men bee conuinced that Gods hande perſecuteth them: yet conceyue they alwayes ſome vaine hope too get out, and they thinke thus: VVell, I will diſpatch this well ynough: there is yet ſuch a ſhift. Beholde (I pray you) how that whereas men ought too humble themſelues vnderunder the hande of God: they become more ſtubborne agaynſt it, and beare themſelues in hand, that if they do but daſhe at him with their horne, they ſhall driue him a great way off. And ſpecially we ſee what ſtubbornneſſe is in vsus, in that when God ſmiteth vsus with his rodde, we bee puffed vp with pryde and preſumption, and thinke hee doth vsus great wrong, not conſidering at all that hee might pinche vsus an hundred folde more. Thus ye ſee what we hauehave to marke. Finally Iob complayneth that his freends were againſt him, and euen in that poynt hee declareth that hee knew it was Gods hande. This ſentence dooth yet better confirme that which I hauehave ſayde alreadie, to the ende we might knowe how farre this leſſon extendeth. Are diſeaſes Gods men of warre? yea, and they are alſo his ſcourges and ſwordes. For the ſcripture vſeth all theſe ſimilitudes, to the intent that according to our rudeneſſe, wee mighte the better conceyue the thinges that otherwyſe could not well enter into our head. Yet notwithſtanding, this will ſomewhat agree with our capacitie. But when men chaunge vponupon the ſodaine, and become our aduerſaries, and when they that ought to bee our freendes and acquaintance increaſe our miſerie: it ſeemeth not that that commeth of God. And in verie deede whereof come ſuch conceyts, but of mens owne corruption? Neuertheleſſe it is God that ſmiteth vsus ſtill, and his prouidence guideth it. Alſo as long as wee looke but vponupon the things, wee would neuer hauehave thought that men ſhoulde hauehave chaunged after that ſort, nor hauehave vſed ſuch ſpyte: and therefore we conclude, that ſuche chaunges come of God. True it is that if any deede be faultie or done amiſſe, and it be tolde vsus that it is Gods doing: it ſeemeth to vsus that the euill and faultineſſe is of God. But it behoueth vsus to conſider howe this doctrine is to bee vnderſtood. So then it is certaine, that when men bee malicious and cruell towardes vsus: the naughtineſſe is of themſelues. But yet is it not therefore to be ſaid but that God leadeth them therevntoo by bereeuing them of all good and kindly affection, and is willing too hauehave vsus perſecuted by them. Yet notwithſtanding God in ſo doing doth not euill. For hee hath good and iuſt cauſes, and doth all things vprightly. But men cannot ſay that their doing of euill hath bin to the intent to obey him. For their owne conſciences and his commaundementes doo ſufficiently conuince them of the contrarie. VVee ſee then that Iob hath in all caces and all reſpectes graunted ſuche power vntounto God, as hee may doo what hee will with his creatures, and ſerue his owne turne with them to puniſh vsus when he thinkes good. If he ſend vsus any ſickneſſe, well, it is he from whom they come. If hee ſende vsus any other calamities, ſo as wee bee deſtitute of all good things: it is God that doth all, as Iob hath ſaide afore. For although the theeues had taken away his goodes, yet ſayth he, The Lorde hath giuen, and the Lorde hath taken away, bliſſed be the name of the Lorde. So then let vsus wey well what Iob ſheweth heere: that is to witte, that when his freends were againſt him, and came too ſting him, yea and were as it were imbattailed agaynſt him, minding fully to tread him vnderunder foote: he knewe howe it was God that had ſo hardned their harts, and was not willing that they ſhould vſe any courteſie towards him. Iob therefore imputed all this vntounto God as if he ſhoulde ſay, Lorde thou perſecuteſt mee after ſuch an exceſsiue rate, as I wote not what to ſay, but that thou haſt ſet me as a butte to ſhoote al thy vengeance at me. VVhere am I now then? Seemeth it not that thou haſt ſent me to hell? Lo wherevnto Iobs tale tendeth. True it is that he had good diſcretiō in knowing howe it was God that had withdrawne his freendes from him: but yet for all that, his infirmitie ſheweth it ſelfe, in that he quieted not himſelfe when hee ſawe the temptation. For he ought to hauehave ſayd, VVell Lorde, it is true that thou haſt armed men againſt me, thou haſt ſent them to bid me battell: but yet for all that, I will wayt for ſuccour at thy hand: and ſeeing it pleaſeth thee to ſerue thy turne with men in ſcourging me, I will retire vntounto thee, aſſuring my ſelfe that thou canſt well chaunge their heart when it ſhall pleaſe thee. Lo too what poynt Iob ought to hauehave come. He came not to it at the firſt blow: but yet he went forward vntounto it. And therefore let vsus looke to our ſelues, that whenſoeuer men practize our deſtruction, and perſecute vsus, we may not ſtay at them to ſticke there: but wee muſt know that we hauehave to do with God. And therefore let vsus runne vntounto him, that we may truſt in his goodneſſe when we be chaſtized by his creatures.
Now let vsus fal downe before the face of our good god with acknowledgement of our faultes, praying hym too graunt vsus the grace to profite in ſuch wiſe by the afflictions and chaſticements that he ſendeth vsus, as wee may bee humbled and meekned by them, and not come to aduance our ſelues, nor to check againſt him, but that being ſtrengthened by his power, we may ſtand out ſtedfaſtly in obeying him, and yet notwithſtanding not ceaſſe too ſigh and grone, ſeeing the daunger wherein we be, vntill he reache out his hande to vsus: and that aboue all things wee may looke vp too our Lorde Ieſus Chriſt, aſſuring our ſelues that if we be made like to him in our afflictions, wee ſhall hauehave wherewith to reioyce of our ſorrowes in him, wayting for the day of the fulneſſe of our ioy, when hee ſhall gather vsus into the glorie of his reſurrection, whereinto he is gone afore. That it may pleaſe him to graunt this grace not onelyonly to vsus.