Sermons on Job, Sermons · Chapter 18 · Sermon 71
The .lxxj. Sermon, which is the third vponupon the .xix. Chapter.
17 My breath is lothſome to my vvife, though I intreate hir for the childrens ſake of mine ovvne bodie.
18 Euen the little ones do ſhunne me, and vvhen I riſe vp, they caſt out ſcoffes agaynſt me.
19 My freends hauehave abhorred me, and they vvhom I loued are turned agaynſt me.
20 My bone cleaueth to my skinne, and to my fleſh, and I am ſcaped vvith the skinne of my teeth.
21 HaueHave pitie vponupon me, hauehave pitie vponupon me, O my freends: for the hand of God hath ſmitten mee.
22 VVhy perſecute you me as God doth, and are not ſatisfied vvith my fleſh?
23 O that my vvordes vvere vvritten, O that they vvere regiſtred in a booke,
24 VVith a penne ofyron in leade or ſtone for euer.
25 I am ſure that my redeemer liueth, and he ſhall at the laſt riſe vp vponupon the earth.
FOraſmuche as God hath knitte men togyther to the ende that one of them ſhoulde beare vppe another, and eche manne indeuoure too helpe his neighboure, and when wee can doo no more, then wee ſhoulde hauehave pitie and compaſsion one of another: if wee happen too bee deſtitute of all helpe, ſo as wee bee troubled on all ſydes, and no man ſheweth vsus anye kindneſſe, but euerie man is cruell too vsus: that temptation is verie ſore. And that is the cauſe why Iob complayneth in this ſentence, that there was neyther wyfe, nor freend, nor any of his houſeholde that pitied him, but all the worlde had forſaken him. Nowe when wee heare theſe things, wee muſte applie them too our ſelues. For (as it was declared yeſterday) God ſuffereth men too fayle vsus, and eueryevery bodie too ſhrinke from vsus, to the ende we might the better reſort vntounto him. And indeede ſo long as wee hauehave any ſtay in the worlde, wee truſt not in God as wee ought to doo, but rather wee are hilde heere bylowe, for our nature inclyneth too much, and is too much giuen thitherwarde. Therefore God intending nowe and then to plucke vsus backe too himſelfe, maketh vsus vtterly deſtitute of all worldly helpe. Or elſe hee doth it to humble vsus, for it ſeemeth too vsus that hee ought of reaſon to hauehave regarde of vsus, and that wee bee woorthie of it, and euerie of vsus blyndeth himſelfe with ſuch preſumption. Our Lord therefore mindeth to teach vsus now and then ſome lowlineſſe by this meane when euerie man deſpiſeth vsus, and we become as outcaſtes both to great and ſmall. And ſo wee hauehave to conſider that wee be not the ſame that we hauehave taken our ſelues to be. But whatſoeuer we be, if this come to paſſe, let vsus be ſure that God hath not therefore forſaken vsus. For we ſee that Iob hath his recourſe ſtill vntoo him, and is not diſappoynted of his hope. God then reached him his hande, notwithſtanding that men had ſhaken him off: and when they imagined him to bee paſt all hope of recouerie, then had God an eye to him to ſhewe him merciemercy. Therefore let vsus truſt in him. Beſides this, let vsus learne to do our duetie towardes ſuche as are afflicted, according as I hauehave tolde you that God hath knitte and vnited vsus togither, to the ende we ſhould hauehave communitie one with another. For men muſt not ſeparate themſelues vtterly aſunder. True it is that our Lorde hath ordeyned common pollicie, that euerie man ſhoulde hauehave his houſe, his meynie, his wyfe, his children, and eueryevery man be knowne in his degree: but yet muſte not any man exempt himſelfe from the communitie, too ſay, I will liue alone. For that were to liue worſe than the brute beaſt. VVhat then? Let vsus aſſure our ſelues that God hath bound vsus one to another, to the ende we ſhould helpe one another. And that when we ſee any man in neceſsitie, although wee cannot doo him ſo much good as wee would, yet at leaſtwiſe wee muſt be pitifull towards him. If that bee not in vsus: let vsus marke that here in the perſon of Iob, the holy ghoſt asketh vngeance againſt vsus. For no dout but that although Iob were toſſed with his hideous & exceſsiue paſsions: yet was he alwayes gouerned by Gods ſpirit, and ſpecially in reſpect of theſe generall grounds, that is to ſay, in reſpect of the ſentences that hee ſetteth downe, according as I hauehave tolde you that they import right profitable doctrine. VVherefore let vsus mark how our Lord telleth vsus here, that it is an ouergreat crueltie in vsus, when we ſee a poore man afflicted, and indeuour not too ſuccour him, but rather ſhrinke away from him. Alſo let vsus marke that ſometimes the ſame is ſayde euen of things in the holy ſcripture by occaſion (whereby we may gather a good leſſon) which is ſayde here by Iob of his owne wife. He ſaith, ſhe was not able to abide his breath, though he prayed hir for the childrens ſake of hir owne wombe. Here hee ſheweth that children ought to bee an increaſement of the louelove betweene man and wife. For when God bliſſeth a mariage with iſſue, it ought to increaſe their mutuall affection to liue in greater concorde. The verie Paynims knewe that well ynough. But it is ill perfourmed of thoſe that ought to ſee much cleerer. And what a cōdemnation ſhall it bee to the beleeuers, which boaſt themſelues to hauehave bin inſtructed in the woorde of God, if they knowe not that which nature ſheweth to the ſillie ignorant ſort that are as good as blinde? Then looke vponupon the Painims, who hauehave acknowledged that children are as it were gages to confirme better the louelove of man and wife, and to holde them in peace and vnitie. According herevnto Iob ſayth, that hee intreated his wife for the childrens ſake that he had begot of hir. But that moued not hir at al. Thē ſheweth he how it is a thing againſt nature, in which behalfe his wife had ſhewed hirſelfe to bee worſe than a wilde beaſt. So let vsus marke that all ſuch as cannot follow that order, are heere rebuked by the way, as if the holye Ghoſt had pronounced their condemnation in expreſſe termes. Yet notwithſtanding we ſee many men that hauehave no diſcretion when God is ſo gracious too them as too giuegive them children. Looke vponupon a maried man. True it is that the mariage is alreadie of it ſelfe, ſo holy a thing, that this onelyonly ſaying ought to ſuffiſe when it is ſaide, that they ſhall bee two in one fleſh, and that a man ſhall make more account of the vnitie which hee ought to hauehave with his wife, than of the vnitie whiche hee hathe with his father and mother. But when as God yet for further confirmation of the ſayde grace, addeth increaſe of children in mariage: if men and women be ſo beaſtly, as not to be prouoked and led thereby, to louelove one another the better: certainly their vnkindneſſe is tooto groſſe. Howbeit (as I hauehave ſayde alreadie) it is a thing that is euill practiſed among Chriſtians. Neuertheleſſe it behoueth vsus too take profite of that ſaying, though it be not touched heere but by occaſion. To increaſe the euill, Iob ſayth that both his freends and alſo the men of his counſell, that is too ſay, thoſe with whome hee was woont to communicate all hys ſecretes turned themſelues againſt him, or elſe ſcorned him, ſo as they made none account of him: & that not only they which were in ſome credite and authoritie, but alſo euen the meanest ſort, and the verie raſcals deſpiſed him. In effect his meening is, that hee founde himſelfe deſtitute of all help, ſeeing that his friends had fayled him: and ſecōdly that he had bin a ſcorningſtocke, inſomuche as euen the baſeſt ſort in the world vouchſafed not to looke vponupon him to take him as one of their retinew. It muſt needes bee ſayde that his affliction was great, ſeeing there was none that would acknowledge him to be as it were of the companie of men: but tooke him alreadie for more than an outcaſt. Lo in effect what Iob ment too ſay. But (as I hauehave touched alreadie) Gods wil in exerciſing him ſo, was too make him a myrrour vntounto vsus. Then if it happen that thoſe which are neereſt about vsus become our deadly enimies and perſecute vsus, let vsus learne to flee vntounto God, and to beare it paciently, ſeeing it happened ſo vntoo Iob before vsus. And ſpecially (foraſmuch as the ſame perteyneth to all the members of his Church) let vsus beare in minde this ſaying of our Lord Ieſus Chriſt: he that eateth bread at my table, hathe lyfted vp his heele agaynſt mee. This muſt needes be fulfilled in all the faithfull: and therfore hath our Lord Ieſus ſhewed vsus the way, to the intent wee ſhould not bee too loth too become comformable too his Image. VVe ſee then continually, that the faythfull ſhall bee betrayed and perſecuted by ſuch as they truſt moſt, and are priuieſt wyth them of their dooings. Verie well, that is a right hard cace, it cannot bee denyed, and when wee feele the miſcheefe, it is ynough too diſcourage vsus. Howbeeit foraſmuch as our Lorde hath tolde vsus that it muſt be ſo, & hath giuen vsus record of it in his only ſonne: let vsus paſſe the ſame way, and ſubmit our ſelues too the ſame condition. Thus yee ſee againe what wee hauehave too marke in this text. And now let vsus come too that which Iob addeth: HaueHave pitie vponupon me, hauehave pitie vppon mee, O my freendes, for the hande of the Lorde hath touched mee alreadie. True it is that when wee ſee God puniſh men, we ought of dutie to glorifie him, ſaying: Lorde thou art rightuous. Howbeeit there is a ſpeciall conſideration in Iob, howe that his puniſhment was not for any faulte that hee had committed, but for ſome other ende. And againe, put the cace that he had bin chaſtized for his deſerts: yet notwithſtanding, when wee ſee a poore offender, whome God hath put to execution, we muſt bee touched in our ſelues and that for two cauſes. The one is that if euerie of vsus looke into himſelfe, wee ſhall finde that God ought too puniſhe vsus as roughly or roughlyer, if it pleaſed him too viſite vsus according to our deſertes. Therefore whoſoeuer bethinks himſelfe well, ſhall finde himſelfe woorthie too bee puniſhed as greeuouſly as thoſe whom hee ſeeth ſore diſtreſſed: and therefore wee ought to looke vponupon them with pitie and compaſsion, and ſo muſte oure vyces and ſinnes cauſe vsus too humble our ſelues. Beholde a poore wretch, I ſee that God perſecuteth him: it is a terrible thing. But what? There is good cauſe why God ſhoulde puniſh me in likewiſe. Then behoueth it mee too humble myſelfe and too behold myſelfe as in a glaſſe in the perſon of this man. That is one poynt. Againe, when we ſee a man ſcourged at Gods hande as ſore as may bee: let vsus conſider not only that he was created after the image of God: but alſo that hee is our neighbour and in manner all one with vsus. VVe bee all of one nature, all one fleſh, all one mankinde, ſo as it may be ſayde that we bee iſſued all out of one ſelfe ſame ſpring. Sith it is ſo, ought wee not to hauehave conſideration one of another? I ſee moreouer a poore ſoule that is going too deſtruction: ought I not too pitie him and to helpe him if it lie in my power? And although I be not able: yet ought I to be ſorie for it. This (ſay I) are the two reaſons which ought too moue vsus too pitie when wee ſee that God afflicteth ſuch as are woorthie of it. Then if wee bethinke our ſelues, ſurely either we muſt needes bee too hardharted and dulwitted, or elſe we ſhall pitie them that are like our ſelues, as when wee conſider this, beholde a man that is formed after the Image of God, hee is of the ſelfe ſame nature that I am, and againe, beholde a ſoule that was purchaſed with the bloud of the ſonne of God: if the ſame periſh, ought not we to bee greeued? This is the cauſe why Iob ſayth now, HaueHave pitie vponupon mee my freendes, bycauſe the bande of God hath ſmitten mee. For the better vnderſtanding heereof, we muſt take this grounde, That it is a dreadfull thing to fall intoo the handes of the liuing God. Therefore when we ſee God ſende any puniſhment, it behoueth vsus to bee moued with feare, yea euen although he ſpare vsus. I my ſelf am at reſt, and God maketh no countenance too touche me, but I ſee how he ſmiteth one, and puniſheth another: is not this a matter too bee aſtoniſhed at? Muſt we tarie till God fall vponupon our heades with many blowes? That were ouer groſſe dealing. But when we ſee he is minded to teach vsus at another mans coſt, it behoueth vsus too hauehave an eye to the cauſe why hee puniſheth men ſo, according as Saint Paule telleth vsus. Hee ſayth not, be afrayd, for the wrath of God ſhall come vppon you: but hee ſayeth my freendes, yee ſee howe God puniſheth the vnbeleeuers, while he ſpareth you. Yet muſt you vnderſtande that it is for your inſtruction when hee ſhe weth any token of hys wrath vponupon men. Then let vsus marke well this ſentence of the Apoſtle, that it is a dreadfull thing to fall into the handes of the liuing God: and therefore as oft as there is any puniſhment, let vsus be moued at it. And thereby wee ſhall out of hand be taught to pitie ſuch as are in diſtreſſe, and too ſay, Alas this is a poore creature, if it were ſome mortall wight that afflicted him, a man might giuegive him ſome releefe. But God is agaynſt him: and ought not wee to be ſorie when wee ſee that? If any man alledge, were it not a reſiſting of God if wee ſhould be ſorie for thoſe that are puniſhed for their faults? were it not as much as too ſtriue againſt Gods iuſtice? No for we may well hauehave ſuch affections in vsus, as to allow of Gods iuſtice, yeelding him prayſe and glorie for that which he doth: and yet neuertheleſſe bee ſorie for them that are puniſhed, bycauſe we our ſelues maye hauehave deſerued as muche or more, and ought too ſeeke the welfare of all men, ſpeecially of thoſe that are neereſt to vsus, and where God hath put any bande betwixt them and vsus, according as wee may allowe of ciuill iuſtice whiche is nothing elſe but as it were a little glaſſe of Gods iuſtice, and yet not ceaſſe too hauehave pitie vponupon the offender. VVhen a tranſgreſſer is puniſhed, men will not ſay that hee hath wrong done vntounto him, nor that there is any crueltie in the Iudge. But they will ſay, that ſuch as are ſet in place of iuſtice, diſcharge their duetie, and offer an acceptable ſacrifice vntounto God when they put an offender to death. But yet in the meane while wee will not ceaſſe to pitie the poore creature that ſhall ſuffer for his euill doings. If we be not moued thereat, there is no manhood in vsus. If we graunt this in worldly iuſtice, which is but as a little ſparke of Gods iuſtice: I pray you when wee come too the ſoueraine ſeate [of iuſtice] on high, ought wee not firſt too glorifie God for all that he doth, aſſuring our ſelues that hee is iuſt and vpright in all poynts and in all reſpects? And yet notwithſtanding (as I ſayd afore) the ſame ſhall not hinder vsus too pitie ſuch as ſuffer puniſhment, too comfort them and too ſuccoure them, and when wee can do them no more good, to wiſh their ſaluation, praying God to make their corrections profitable in drawing them home to him, and not too ſuffer them to become hardharted, and to ſtriue againſt his hand. Behold (I ſay) wherevnto Iob groundeth him ſelf when he deſireth and beſeecheth his frinds to hauehave pitie vponupon him. And he ſpeaketh purpoſely to thoſe that were next about him. For although God hauehave generally ſet an vnitie among all men, that is too ſay, although hee hath knitte them altogither (as I hauehave ſayde afore) & that they ought not to ſeparate them ſelues one from another: yet notwithſtanding hee byndeth vsus dubble when there is eyther kinred or any other aliance betwixt v…, and we know that neighbours ought to be moued to yeeld a more priuate freendſhip one too another. For in that behalfe God hath (as ye would ſay) put vsus vnderunder one yoke, as men might put beaſts: and the brute beaſts ought to teach vsus what we hauehave to do. VVhen two Oxen are yoked togither, if any of them both bee ſtubborne, they trouble one another: and if they agree not too laboure willingly togither, and alſo too drinke togither and too ſleepe togither, they muſt needes be as it were their own tormentors in that cace. Euen ſo is it with men. VVhen God matcheth them togither, after what manner ſoeuer it be, it is as if he woulde cupple them vnderunder one yoke to ayde and ſupport each other. Nowe if they be ſturdie and worſe than brute beaſts: what condemnation bring they vponupon their owne head? So then let vsus marke well, that after as God linketh vsus togither, and giueth vsus the meane to communicate togither, ſo doth he bind vsus one to another. For a friend is more bound to his freend than to an other man: and although it behoue oure charitie too bee generall, and vsus too louelove all thoſe whome God commendeth vntounto vsus, yea though they were our mortall enimies: yet ſhall the husband be more bounde to his wife, the father to his children, the children to their father, and the kinsfolke alſo one too another: and it behoueth vsus too knowe generally all the degrees of frendſhip that God hath ſet in this world. Now Iob addeth VVhy doo you perſecute me as God doth? It ſhould ſeeme that this ſaying hath no great reaſon in it. For (as I hauehave touched alreadie) it is ſayd, that the rightuous man ſhall waſh his handes in the bloud of the vngodly. Then ought we to bee glad when we ſee God puniſh the wicked: but Iob alledgeth heere, that men ought not too perſecute thoſe whome God afflicteth. This queſtion hath bin diſſolued already, when I ſayde that wee may well agree to Gods iuſtice, and yet notwithſtanding, not ceaſſe too pitie and comfort thoſe that ſuffer, if it lie in vsus: at leaſtwiſe wee muſt hauehave the affection to wiſhe their ſaluation. Then were it a cruell matter if we ſhoulde perſecute men as well as God doth. And why? For when God puniſheth ſinners, (I meane not the rightuous ſort, ſuche as Iob was, but ſuch as hauehave liued amiſſe and led a wicked life:) it is not to the ende that we ſhould looke bigge vponupon them, and vexe them more and more: but firſt that euerie of vsus ſhould learne to condemne himſelfe in another mans perſon [and ſay] I ſee that this man is ſmitten with Gods roddes. And why? For his ſinnes. And is not God iudge of the whole world? Yes: then doth this matter concerne me alſo: for am I giltleſſe? Is there nothing in me that God may finde fault with? Alas there is nothing but ſinfulneſſe in mee, yea and too groſſe ſinfulneſſe. Ye ſee then how mē ought to condemne themſelues in other folkes perſones as oft as wee ſee that God ſendeth puniſhmentes vponupon them: and therewithall alſo God myndeth too inure vsus to pitifulneſſe and compaſsion. If we follow this order, wee can not do amiſſe. But if wee fall too greeuing of thoſe that hauehave too much greefe alreadie, without hauing reſpect to our own faults: is it not a crueltie? we would vſurpe Gods office to be iudges, whereas we ought rather to bethinke vsus howe it is ſayde, that all of vsus muſt appeere before the iudgement ſeate of God. True it is (as I hauehave ſayde) that God ought of right too bee glorified in all the puniſhments that he ſendeth vponupon men. But that is not as much to ſay, as bicauſe we know that God muſt be the iudge of all men, therefore each man ought not to condemne him ſelfe, and to holde himſelfe within the compaſſe of ſome humanitie. And thus ye ſee that Iob hath iuſt cauſe to reproue his frends for perſecuting him as God did. Then let vsus marke wel, that if God vtter his vengeance vpō ſuch as hauehave offēded, his meening is not to arme vsus with vnnaturalneſſe, & to ſet vsus in a rage againſt the pore paciēts that are vtterly caſt downe: but rather he wold that we ſhould rue them. Againe Iob blameth the crueltie of his friends, ſaying that they cannot be ſatiſfied with his fleſh. VVherefore (ſayth hee) can ye not ſatisfie your ſelues with my fleſhe? It is certaine that the thing whiche hee taketh is a ſimilitude. For when we be (as ye would ſay) ſo fleſht vponupon our neighbours: it is all one as if we would eate them aliue: And wee alſo do often vſe ſuche manner of ſpeeches in our common talke. So then like as a man taketh pleaſure at his repaſt in eating and drinking: ſo it ſeemeth that they which are cruell againſt their neighbours, could find in their harts too feede vponupon them, and to eate them vp, or to ſwallow them quicke. Ye ſee then why Iob ſayth, VVhy do ye not ſatisfie your ſelues with my fleſh? For when wee ſee oure neighbours hauehave aduerſitie ynoughe and more than ynough, and yet are not ſatiſfied with it, but increaſe their miſeries further: it is to great a crueltie, it is all one as if we would eate them vp. Therefore this circumſtance is too bee noted well when Iob ſayth, that at leaſtwiſe his freendes ought to hauehave beene ſatisfied to ſee him ſo ouerthrowne. VVhat would ye more ſayth he? I am at the laſt caſt ſo as I can holde out no longer. If wee hauehave hated a man and wiſhed his harme, and ſought all meanes to bee reuenged of him, yet if hee happen to fall into extreme miſerie, beholde it is a naturall thing for our anger to bee appeaſed. Yet ſay I not that ſuch an affection ought to be counted a vertue. For although the heathen men were wicked, and thought it lawfull for them too reuenge: yet notwithſtanding they were of that mynde, that they would be appeaſed when they ſaw their enimies ſo ſore afflicted, as that they needed not to put too theyr hand. As how? Admit a man hauehave done ſome other man harme. VVel, he that is offended would reuenge himſelfe if it were poſsible. Nowe in the meane while God preuenteth him, and ſendeth ſome great miſfortune vppon the offender. The man that ere while was full of rancor and deſired nothing but to deſtroy him whome hee hated, will ſay, yea, and what ſhall I do more to him? Hee is ſo oppreſſed as it is pitie to ſee, hee hath ynough already. Thus then the fyre dooth naturally quenche of it ſelfe, if we ſee a man in aduerſitie, though wee were neuer ſo much moued againſt him before. This (as I ſaid) is no vertue, neither deſerueth it to be counted for Gods ſeruice, or for charitie. But yet for all that, if there were ſuch a naturall inclination euen among the Painims: what ſhal become of thoſe whiche now adayes are not ſatiſfied when they ſee their enimies perſecuted with extremitie: but are ſo vnſatiable as they could find in their harts euen to eate them vp? And if it be damnable when it is done to a mans enimies, ſo as he is not contented with the miſeries that God ſendeth vponupon them: what a thing were it to be done to a mans friend? Therefore let ſuch as are ſo cruell aſſure themſelues that they be not worthie to be counted in the number of men. Then whoſoeuer mindeth too diſcharge himſelfe of his duetie, muſte not onelyonly appeaſe himſelf at the miſerie and affliction of his enimies: but he muſt alſo be moued to pitie: & in ſtead of ſeking reuenge, he muſt rather bee readie to ſuccour them as much as hee can. For no doubt but that when God ſendeth any aduerſitie to our enimies, and vntoo ſuch as hauehave offended vsus, his intent is too aſſuage the malice and rancour that is in vsus, and to ſhift away the cauſe that made vsus to bee ſo yll minded towardes oure neighbours. Nowe if God call vsus too gentleneſſe, and wee go cleane from it: is it not a manifeſt fighting agaynſt him? Then let vsus marke well, that if God ſcourge them that hauehave done vsus anye wrong or iniurie, it is too aſſuage the bitterneſſe of oure ſtomackes: and if we hauehave beene angrie or diſpleaſed before, or if we hauehave coueted reuengement: God intendeth to meeken all thoſe lewde affections in vsus, and to lead vsus to compaſsion and kindneſſe. Lo what we hauehave to marke in this ſtreyne. Nowe Iob addeth no newe complaints of his miſeries, ſaying that his bone cleaued too his skinne, and that hee was eſcaped with the skinne betwixt his teeth. This ſerueth to expreſſe the matter better which we come to touch: that is to witte, that his friends ought of right to hauehave bin ſatiſfied though they had beene verie beaſts and had ſought but to deuour him. And why? For (ſayth he) ye ſee in what ſtate I am. VVhat deſire ye more? Can a man wiſh any more miſerie in one perſon than God hath ſent vponupon me? Now when he ſayth that his skinne claue to his bones: it is as much as if hee had ſayde, that hee is vtterly withered away, that hee is become the right Image of a deade man, and that there is no more moyſture nor ſubſtance in him. And when hee ſayeth he is ſcaped with the skinne of his teeth: it is to do vsus to vnderſtand, that there was no whole part in him, but his gummes, or that hys skinne was become lyke his gummes. For if a woorme do breede in a mans bodie, the skinne will bee no more drie: but it wil be like the skinne of his gummes, that is too ſay, when rottenneſſe hath gotten the vpper hande and all is woormeaten, a man ſhall ſee the fleſhe bloudie, and there will ooze out halfe bloud and half water, as out of a wound, like as we ſee howe a wound will reſemble the skinne of a mans gummes. Thus then Iob declareth that he was ſo diſfigured, as the phiſnomie of man coulde no more be diſcerned in him. Now ſeeing he was come to ſuch extremitie, had it not beene reaſon that his freends ſhould hauehave bin contented? Then are we warned here to looke better vponupon our neighbours aduerſities than we hauehave done, and when God ſendeth them any miſeries, to pray him too giuegive vsus the grace to hauehave our eyes better open too conſider and marke them well, ſo as the ſame may moue vsus to pitie: and euerie of vsus do his indeuer to remedie it as much as they can, and finally to hope that when God hath ſo layde his hand vponupon them, he wil ſhewe himſelfe mercifull towardes them. And forſomuch as Iobs friendes had accuſed him of blaſphemie agaynſt God, and of iuſtifying himſelfe withoute cauſe, and of blinding himſelfe in his owne vices for want of acknowledging them: he ſayth, O that my wordes were written, O that they were ingraued with a penne of yron, O that they were ingraued in lead or ſtone for euer, and for an endleſſe memoriall. In ſaying ſo, Iob declareth that he had not mainteyned his innocencie in vaine, neither feared to bee blamed for it before God, for he knewe hee had iuſt cauſe ſo to do. Thus ye ſee in effect whereat he ameth. Neuertheleſſe it is certaine that in reſpect of Iobs wordes, there was exceſſe and much bytalke. For hee kept not meaſure, and howe good and reaſonable ground ſoeuer hee had, and that his cace were allowable before God: yet did he miſconuey it (as I hauehave declared heeretofore) and many woordes eſcaped him that were blamewoorthie. VVhy then ſayth hee ſtill, that he woulde faine that hys wordes were written? Is it not ynough too bring double condemnation vponupon his owne heade? Let vsus marke that Iob hathe an eye too the principall poynt, and tyeth not himſelfe to euerie worde that he had vttered: but taketh his ſayings heere for the defence of his cace. Nowe that defence was iuſt. And although it were miſſehandled and often lept out of, nowe at one ſide and now at other: yet notwithſtanding hee ſtill mainteyned rightly that hee was not puniſhed for his ſinnes, nor was to bee counted the wickeddeſt man in the worlde, bycauſe God ſhewed himſelfe ſo rigorous too him. Iob then hath ſet downe this thing vponupon good reaſon: but yet hath he done amiſſe in that hee acknowledged not his ſinnes in ſuche wiſe as hee might feele himſelfe alwayes faultie before God. Heereby wee bee warned to bee verie well aduiſed what wee ſay. It is ſayde in the Pſalme, I determined with my ſelfe to holde my peace, and too brydle my ſelfe ſo long as the wicked bare ſway and had their full ſcope: but in the ende I coulde not refrayne. Dauid knewe well, that when Gods children are tempted, by ſeeing themſelues oppreſſed with afflictions, while the wicked ſorte tryumph and hauehave winde and weather at will: it is ſo ſore a cace, as we can very hardly refraine our ſelues from murmuring agaynſt God. For this cauſe it is ſayde, I determined too brydle my ſelfe, I did put on a ſnaffle, and I coped vp my lippes, too the intent I might not ſpeake a worde. But in the end all theſe lets were broken, and all the determination that I purpoſed vponupon, could not holde mee from vttering the deſire that I had conceyued wythin, but that finally the fyre kindled and brake out. Hereby Dauid ſheweth that it is a verie great and rare vertue to bee pacient with ſilence, and to holde our tongue when miſeries oppreſſe vsus, and ſpecially when wee ſee the wicked mens mouthes open to boaſt themſelues and too ſcoffe at vsus. So then, by ioyning this ſaying of Dauids with the example of Iob, wee muſt learne too keepe our mouth ſhut when God afflicteth vsus. And why? For our affections are ſo headie, that although we hauehave learned to ſpeake ſimply, and to prayſe and bliſſe God as wee ought to do: yet can we not be ſo well aduiſed, nor ſo well ſtayed, but ſomething will eſcape vsus, and ſome bubbles will burſt out, ſo as wee ſhall alwayes bee faultie in our talke. Then although wee hauehave no intent too blaſpheme God, or too ſpeake any thing that may not bee to his honour: yet can it not be auoyded but wee ſhall bee ouerhardie in our talke, like as when Iob deſyred too hauehave all his ſayings regiſtred and ingraued for an euerlaſting rememberance, and printed in ſtone or leade, too the intent it might neuer be blotted out. But let vsus rather aduiſe our ſelues too pray God too forgiue vsus the faultes [that wee make] euen in thoſe wordes which we thinke to bee pureſt. For (as ſayth Sant Iames) he that can refraine his tongue hath a ſingular vertue. And why? For we be as ſwift to ſpeake euill as can be: and when wee thinke wee hauehave ſpoken verie ſoundly, God can ſtill find ſomewhat amiſſe in it. Thus ye ſee what wee hauehave to marke in this ſtreyne. Now in the ende Iob addeth, that he knoweth that his redeemer liueth. Verely this cannot be wholly expounded as nowe: but yet muſt I touch the intent for whiche Iob ſayd ſo. His meening is that he delt not after the maner of hypocrites in ſmoothing his cace before men too iuſtifie himſelfe, but knewe that hee had too doo with God. This is a thing that wee ought to knowe. For if theſe ſentences heere ſhoulde bee taken as broken of [from the matter:] they woulde hauehave no great edifying, neyther ſhoulde wee knowe what Iob ment. VVherefore let vsus remember what I hauehave touched afore. VVhat is it that Iob pretendeth? VVee knowe that men will labour all that they can too excuſe themſelues, and that is, bycauſe they thinke not vppon God, it is ynoughe for them that the worlde lykes well of them, and that they bee taken for honeſt men. Thus then dooth hypocriſie ingender an vnſhamefaſtneſſe. For if I knowe not God too bee my Iudge, it will ſuffice mee that menne clappe their handes at mee, and hauehave mee in good reputation. And what gayne I by that? Nothing at all. Is it not an exceeding great ſhameleſneſſe, when although mine owne conſcience accuſe mee, and I bee conuicted too hauehave done amiſſe, yet for all that I will perke vp with my nebbe, and and ſay, whereof can any man accuſe me? VVhat hauehave I done? HaueHave I not a good cace? I will take fayre colours too couer my skinne, and if I can bleare mens eyes, tuſhe, my cace ſhall then ſpeede well ynough. And this is it that I ſpake of: namely that hipocriſie ingendreth ſhameleſneſſe, ſo as men become bolde to mainteyne their cace for good, bycauſe they hauehave no regard of God. But Iob contrariwiſe ſaith, I know that my God is aliue, and that in the ende …ee will riſe vp vponupon the dust. As if hee ſhoulde ſay, I am taken for a wicked man and deſperate perſone as though I had blaſphemed God in labouring to iuſtifie my ſelfe agaynſt him. No no, I deſire nothing but to humble my ſelfe vntounto him, and too repoſe my ſelfe wholly in his grace: but yet for all that I muſt be faine to mainteyne mine vprightneſſe agaynſt you. For I ſee you go to woorke with nothing but ſlaunders. My defence then is after ſuche a ſort, as in the meane while I looke vntoo God and hauehave mine eyes faſtned vppon him. Heereof wee both may and ought too gather a good leſſon: which is, that we muſt not bee ſo popeholie as to couer our faultes afore men, and too make countenance of mainteyning a good cace, and to beare a face of honeſt men: and yet all the while to bee reproued of our owne conſcience. Rather let vsus learne too enter into our ſelues, to examine our owne ſinnes, and too cite our ſelues before God: let vsus (I ſay) beginne at this poynt to ſay, howe now? what intend I? True it is that I may well excuſe my ſelfe afore men: but in the meane time what ſhall that boote me before God? VVill he accept it? No. Therefore according too this, let vsus all come before the heauenly Iudge both great and ſmall, and let euerie one of vsus preſent himſelfe there too craue pardon of his offences, and let vsus not doubt but that if we come vnfeynedly, he will acquit vsus, not for any worthineſſe of our owne, but of his owne grace and merciemercy.
Nowe let vsus fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vsus ſo to feele them, as being right caſt downe as we ought to bee, we may repayre to the ſoueraine refuge of his infinite goodneſſe whiche hee hath promiſed vsus in our Lorde Ieſus Chriſt, and there take ſo ſure foundation, as we may not doubt of his fauour towardes vsus: yea and that although wee doo not alwayes feele the ſame after that ſort in this worlde by the outwarde woorking, but rather that hee ſheweth vsus ſome tokens of rigoure: yet we may not ceaſſe too call vponupon him in all our aduerſities, not doubting but that in the ende he will ſhewe him ſelfe a louing and mercifull father towardes vsus, and make vsus feele it by proofe alſo in tyme conuenient. That it may pleaſe him too graunt this grace not onelyonly to vsus, but alſo to al people, &c.