Sermons on Job, Sermons · Chapter 18 · Sermon 72
The .lxxij. Sermon, which is the fourth vponupon the .xix. Chapter.
This Sermon conteyneth ſtill the expoſition of the fiue and twentith verſe, and then the text following.
26 Although after my skinne, the [vvoormes] deſtroy this [bodie: yet] I ſhall ſee God in my fleſh.
27 I ſhall beholde him in me, mine eyes ſhall ſee him, and none other: my kidneyes are vvaſted in my boſome.
28 And you hauehave ſayde, vvherein is he perſecuted? and the roote of the matter is found in me.
29 Be ye afrayde of the preſence of the ſvvorde: for the vvrath of affliction is vvith the ſvvorde, to the intent ye ſhould knovv that there is a iudgement.
YEſterday we ſaw what proteſtation Iob made: which was, that hee had his eye vponupon God, and was not tyed too men, bycauſe that they whiche reſt themſelues here by low, are not willing to enter into their owne conſciences, too condemne themſelues as they ought to do, and to feele their owne ſinnes, that they might confeſſe themſelues to hauehave done amiſſe, and craue forgiueneſſe at Gods hand. For we ſee that aſſoone as we bee fleſht among men, we deſire no more but to ouercome them bee it by truth or by vntruth. Lo heere the cauſe why we thinke not rightly vponupon God, and conſequently indeuer not to mend our miſdoings as we ought to do, and to be ſhort there is nothing but hypocriſie. And therefore Iob ſayeth, that hee knoweth that his redeemer is aliue: as if he ſhoulde ſay that his pleading hitherto had not bin to iuſtifie himſelfe in ſuch wiſe afore men, as though that were the marke he ſhot at: for he knewe he ſhoulde bee faine to come before God and there to be iudged, and too render an account of all hys life. And afterwarde he addeth, that God ſhall ſtande vp fast vponupon the dust: as if he had ſayde, VVhen men faile (as the worlde muſt needes periſh) yet doth God continue for euer: and therefore it were a great follie in mee to deſire to excuſe my ſelfe afore men, when in the meane while God ſhoulde condemne me. For they that are my iudges as nowe, whether they be willing to bee ſo, or whether I caſt that honour vponupon them, muſt periſh with mee, but God muſt continue for euer. So then it ſuffizeth mee to yeeld my ſelfe vntoo him, and too heare what it ſhall pleaſe him to determine. Now whereas he ſayth that God ſhall ſtande vp vponupon the duſt: he meeneth that he is not like men. For ſeeing we muſt all of vsus fade away euen till wee come to nothing, and wee knowe wee muſt returne from whence we came, euen intoo corruption and rottenneſſe. But God (ſayth hee) can neuer decay as men do: hee will continue in his ſtate euerlaſtingly. Againe let vsus marke, that Iob meant to doo vsus to vnderſtande, that God wyll ſpred out the ſame power that is in him, vppon the duſt, that is too ſay vponupon men who are nothing, ne hauehave any power or ſtrength at all in them. But this title which hee yeeldeth vntounto God, importeth yet more: namely that he is his maker, and the partie by whom he is mainteyned. If God liſted, he coulde continue in his full ſtate, and in the meane while we ſhould periſh: but he intendeth to make vsus partakers of his ſtrength, and to cauſe vsus to feele it. And ſo hee ſtandeth vp after ſuch a ſort vponupon the duſt, as hee maketh the duſt to awake out of hand, and ſetteth it vp againe. For were it not ſo: in vaine were he named the redeemer and maker. Therefore let vsus marke well that Iob intended too declare that God holdeth not the ſayde power incloſed onelyonly in his owne Beeing, but alſo ſpreadeth it out vponupon men. Here is a good leſſon for vsus. For firſt of all we be warned what a fondneſſe it is to be deſirous to pleaſe men only, and to be allowed of men. VVhat gain we by it? For eueryevery whit of it muſt fall to the ground. Therefore let vsus learne too hauehave our eyes faſtened vponupon God, that he may like of vsus, and allow of vsus. Marke whervnto we muſt applie all our indeuer. And heerewithall, to the intent we be not hilde backe by this world, nor wrapped in hypocriſie which is ouer ſurely rooted in vsus by nature: lette vsus aſſure our ſelues that God is our warrant: that it belongeth to him only to mainteyne mens ſoundneſſe, when they ſhal hauehave walked with a pure conſcience before him: that he ſhall one day be their iudge, and ſtand vp vponupon the duſt: and that albeeit that all things whiche wee ſee aboute vsus bee frayle and tranſitorie: yet is not God like them but hath a higher ſtate, not onelyonly for himſelfe, but alſo too ſet all creatures in their ſtate when they bee diſordered. And it is an ineſtimable comforte for the godly, that when they ſee themſelues borne downe with ſlaunders in the worlde, and although they hauehave indeuered to walke aright, yet men ceaſſe not too heaue at them, and to backebite them falſely: they can ſtill referre themſelues to God, and call him to be their witneſſe and reſt vponupon this aſſurance, that he will ſtande out when men ſhall be brought …o nothing. VVell then, They that preſume as now to condemne vsus, and to rayle vponupon vsus, muſt tumble downe, and their chaunce muſt bee quite turned. For God will at length bee oure redeemer. As nowe through raſhneſſe men vſurpe Gods power, and vndertake that which is not lawfull: but in the ende God muſt ſhewe himſelfe as he is, and hee muſt bee exalted, that we may knowe howe it belongeth to him too mainteyne vsus. Beholde what wee ought to call too minde as oft as men doo falſely miſrepor… vsus, and wee hauehave good recorde before God: namely, that it is ynough for vsus to be vphilde by him, and that he alloweth of vsus, though all the worlde beſide do reiect vsus. But nowe let vsus come too that which Iob ſayeth. Hee ſayeth that the VVoormes (for although the woorde woormes bee not ſet downe in the Hebrewe text, yet it is well ſeene that hee meeneth all vermine and corruption) hauing eaten his skinne, will alſo gnawe and fret away the reſt of him, and yet for all that he ſayeth that hee truſteth too ſee God, yea and too ſee him in his fleſhe, that is to ſay, by beeing reſtored againe. Yea (ſayth he) I ſhall ſee him, and none other, notwithſtanding that my kidneyes bee conſumed in me, that is to ſay, that all my ſtrength bee weakened and taken away. It is a proteſtation woorthie to bee noted, when Iob ſayeth that hee will hauehave his looke faſtened vponupon God and none other, yea euen though he be vtterly conſumed▪ As if he ſhoulde ſay, he would not meaſure the hope that he had in God, by that which he might ſee: but euen when nothing appeereth, yet will he not therefore ceaſſe too looke vntoo God. As howe? If a man finde himſelfe forſaken of God, ſo as he perceyue nothing but matter of deſpayre, and death manace him on all ſydes, yea and is readie to ſwallow him vp, and yet neuertheleſſe he holdes his own ſtill, and is ſtedfaſt in fayth to ſay, yet will I call vponupon my God, and I ſhall yet feele his helpe, his mightineſſe is ynough of it ſelfe too giuegive vsus courage, yea and that ſhall bee euen when I ſhall ſeeme to bee forlorne: That is the man that ouerpaſſeth all worldly things. The ſhewing of his fayth and hope whiche hee hath in God, is not in the things that may bee ſeene and comprehended by naturall reaſon: but it paſſeth out of the worlde, according as it is ſayde that wee muſt hope beyonde hope, and that hope is of things that are hidden. Nowe wee ſee Iobs meening. True it is that hee ſpeaketh not here expreſſely of the Reſurrection. But yet theſe woordes cannot bee expounded, but it muſt bee peceyued that Iob ment to attribute ſuch a power vntounto God, as is not to be ſeene as now in the common order of nature. Therefore it is all one as if he had ſayd, that God wil hauehave vsus to know him, not onelyonly while he doth vsus good, and while he preſerueth and nurriſheth vsus: but alſo although he faile vsus to our ſeeming, and we ſee nothing but death before vsus: yet muſte we be fully reſolued, that our Lorde will not leaue to bee our keeper, and that if we be his, we ſhall bee maynteyned by his protection. Howbeit the better to profite ourſelues by this ſentence, lette vsus wey throughly what Iob ſayeth. Although that the remnant of me (ſayeth he) bee eaten away vnderunder my skin: yet ſhall I ſee my God. This is more than to beleeue in God bycauſe he maketh the earth too bring foorth corne and wine: as we ſee a number of brutiſh folke which hauehave none other taſt or feeling that there is a God in heauen, but for that hee feedeth them and filleth their bellies, and if a man aske them whiche is that God: they anſwere, it is he that nurriſheth vsus. True it is that we ought to conceyue the goodneſſe and power of our God in all the benefites that hee beſtoweth vponupon vsus: but yet muſt we not ſtay there: for (as I ſayde) wee muſte mount by fayth aboue all things that can bee ſeene in the world. And therfore lette vsus not ſay, I beleeue in God bycauſe he maynteyneth me, bicauſe he gyueth me health, and bicauſe he nurriſheth me: but I beleue in God bicauſe he hath giuen me heeretofore ſome taſt of his goodneſſe and power in hauing a care of this body, whiche is but rottenneſſe, ſo as I ſee hee ſheweth himſelfe a father in that I hauehave a being through the power of his ſpirite: I beleeue in him alone, bicauſe he calleth me to heauen, and hath not created me as an Oxe or an Aſſe to liue heere a little whyle, but hath formed me after his owne image, to the intent I ſhoulde hope for the inheritance of his kingdome and bee parttaker of the glory of his Sonne. I beleeue that hee allureth me dayly thither, to the intente I ſhould not doubt but that when my body is layde in the graue, and there conſumed as it were to nothing: yet notwithſtanding it ſhal be reſtored agayne at the laſtday, and in the meane while my ſoule ſhall be in ſafe and ſure keeping, bycauſe that when I am dead God will hauehave it in his protection, and then ſhall I behold much better than I do now, the life that our Lorde Ieſus Chriſte▪ hath purchaced for vsus by his bloud. Thus ye ſee what our beleefe muſt be if it be well ruled. And if we be once ſo well diſpoſed: wee may ſay with Iob, well, verely I ſee my body muſt go too decay: looke what freſhneſſe ſoeuer was in it, it diminiſheth day by day, and I neede not too go farre too ſeeke death. For I ſee not ſo ſmall an infirmitie in my fleſhe, but the ſame is to me a meſſenger of death: but yet for al that, I ſhall ſee my God. If wee could ſpeake ſo when wee ſee that our ſtrength droupeth and vaniſheth away by little and little: that although it pleaſed God to ſmite vsus in ſuch wiſe as wee ſhould in maner rotte aboue the grounde, as Iob did, (for he ſayeth that his skinne was wormeaten & conſumed, and he was as good as dead, and yet he proteſteth that hee wyll not ceaſſe looking vntoo his God) yet ſhould wee not ceaſſe too truſt in God ſtill after the example of Iob. Thus ye ſee that the greatneſſe of the afflictions that God ſendeth vsus ſhall not aſtoniſh vsus, ſo wee hauehave learned to know him to bee ſuch a one towardes vsus as he is indeede▪ that is too ſay, if we conſider well to what end hee hathe created vsus, and ſtill maynteyneth vsus in the world. Furthermore when Iob ſayeth, that hee ſhall ſee his redeemer in his fleſh? his meening is (as I ſayd afore) that hee ſhall be reſtored to a new ſtate, though his skinne were ſo eaten as it was. For he ſayeth expreſly that his bones ſhall bee conſumed, and nothing of him ſhall remayne whole: and afterwarde hee addeth, I ſhall ſet God in my fleſh. And how ſhall he ſee him in his fleſh▪ That is to ſay, I ſhall bee ſet in my former ſtate, and ſee my God yet agayne. And ſo he confeſſeth that God is able ynough too ſet him vp agayne, although hee were vtterly conſumed, and plunged into a bottomleſſe pit. Thus yee ſee that the condicion wherevpon wee muſt truſt in God, is that when hee ſhall hauehave layde vsus in our graues, wee ſhould aſſure our ſelues, that he will reach vsus his hand to lift vsus out agayne. Therfore let vsus ſay, I truſt in God bycauſe I ſee he aſsiſteth me and fayleth me not in any thing. But when God fayleth vsus, and is as it were eſtraunged from vsus, let vsus euen then ſay with Iob, I ſhall ſee him in my fleſhe, as now I am nothing, I ſeeme to bee but a ſhadowe, and my life vaniſheth away out of hand: but yet for all that, my God will ſhewe himſelfe mightie in my behalfe, ſo as I ſhall ſee him. If Iob ſpake thus in the time when there was not yet any greate learning, nor perchaunce the Law was yet written: (but admit it were) nother were there yet any Prophetes, (at leaſtwiſe not any mo than Moyſes, for the Prophets make mention of Iob as of a man of old time:) I ſay if Iob hauing but only a little ſparke of light, was ſo ſtrengthened in his afflictions: and that not only when he ſaw ſome one kind of death, but alſo when God ſeemed to hauehave ſet hym as a ſpectacle among men, (a dreadfull and terrible thing) he was able to ſay, yet ſhall I ſee my God: what excuſe is there for vsus in theſe dayes when God ſheweth vsus the reſurrection ſo neerely and expreſly, and giueth vsus ſo many goodly promiſes of it? And ſpecially conſidering how we ſee the mirrour and ſubſtance thereof in our Lorde Ieſus Chriſt, whome he hath rayzed againe to the intent to put vsus out of doubt that we ſhall one day be parttakers of the ſame immortall glorie. Then if after ſo muche aſſurance, we cannot be brought to be of the ſame beliefe that Iob was of: muſt we not needes be charged with vnthankfulneſſe? For if we could imbrace Gods promiſes with true fayth, would they not be of ſufficient power to make vsus to mount ouer all the temptations that do ſo reigne ouer vsus? So then let vsus marke well this text, that wee may ſay with S. Paule, That if this cotage of our body were gone (for he termeth it a cotage as a thing made of leaues, or as a ſhed that is nothing woorth) wee hauehave a much better and excellenter buylding prepared for vsus in heauen. If this outward man, that is to ſay, if all that pertayneth too this preſent life and all that is ſeene, were done away: yet would God renew vsus againe, yea and he maketh vsus alreadie to beholde our reſurrection after a ſort, in that we ſee our bodies waſte away after that manner: according alſo as in another texte the ſame S. Paule ſendeth vsus too the ſeede that is caſt into the earth, ſaying that the ſame cannot grow to hauehave a liuely roote, and to yeeld good fruite, except it firſt rotte. Do wee then ſee that death hath dominion ouer vsus? Lette vsus marke that God is minded to giuegive vsus a true life, that is to ſay the heauenly life which is purchaced for vsus by the precious bloud of his Sonne. If that were not, the leaſt temptation in the worlde woulde ouercome vsus. For (as I hauehave ſayd already) all the miſeries that we hauehave too ſuffer, are as many meſſages of death. Now if wee ſawe death and thought it ſhuld make cleane riddance of vsus muſt we not needes vtterly quayle? Then is there none other meane to comfort vsus in oure afflictions, but onelyonly this doctrine, that when all that euer is in vsus, in conſumed, yet ſhall wee not ceaſſe to ſee our God, yea and to ſee him in our fleſh. Afterward it is ſayd, Mine eyes ſhall beholde him, and none other. Iob addeth this as continuing the matter that he maynteyned: that is to wit, Seing that my God hath aſſured me that he will make mee ſtrong agayne: I will hold me wholly vntounto him▪ I neede not to ſtray any further, nor too bee haled one way or other: for it behoueth me to holde my ſelfe to him alone. Myne eyes then ſhall behold him and none other. Behold heere one goodly leſſon more. That which hee ſpake erewhyle, (that is to wit, that hee ſhoulde ſee God in his fleſh,) hath a relation to experience, that God ſhould ſet him vp agayne vponupon his feete. But that which he ſpeaketh nowe, is ſpoken in another reſpect, that is to witte, in reſpect of hope. For God is ſeene of vsus in two maners. VVe ſee hym when he ſheweth himſelfe a father and Sauiour in effect, by giuing vsus open proofe and experience of it. Behold, my God hath delyuered me from ſuch a ſickneſſe, which was as it were a rayſing from death: the ſame is a recorde that he hath layde his hand vponupon me to ſuccoure me: thus do I ſee him, yea and I ſee him effectually. Howbeit euē while I am ſicke and when there is no more likelyhood of recouerie, I ceaſſe not to ſee God ſtill. For I put my truſt in him▪ Agayne, I wayte paciently for the ende that hee ſhall giuegive me, and I doubt not but I am his ſtill althoughe hee take me out of the world. Thus ye ſee yet another maner of beholding God Iob then meeneth that he ſhal ſee God in effect by being ſet againe in his former ſtate. And ſecondly he addeth, that hee will not ceaſſe to beholde hym although he be ouerwhelmed with miſeries, that hee can no more. Mine eyes (ſayeth he) ſhall be faſtned vponupon him, and I will not looke aſide from him. Heere we ſee what is the nature of fayth: namely to gather it ſelfe in ſuch wyſe vntounto God, as it wander not abrode, nor bee drawne away as wee commonly bee. I pray you what is the cauſe that wee cannot repoſe our ſelues vponupon God as it were meete wee ſhould? It is bycauſe wee parte Gods office, and all his power intoo ſo many peeces and gobbettes, as wee leaue him little or nothing. VVee can well ynough ſay, it is God to whome it belongeth too mainteyne vsus: but yet for all that, wee ceaſſe not to trudge vp and downe, and forewarde and backwarde too ſeeke meanes to lyue by: not as gyuen of God and proceeding from hym: but wee attribute the very power of God too the meanes themſelues, whereby we make them as idolles. Thus ye ſee how we cannot looke vponupon God with a pure eye, nor ſettle our truſt and contentation in him. Therefore let vsus marke well the woordes that Iob vſeth heere: which are, that his eyes ſhall behold God and none other: as if hee had ſayde, I will holde me there, I will not be fleeting as men are, but I will put my ſelfe wholly to my God, and ſay, It is thou Lord, yea it is thou only of whome I holde my lyfe, and when I am gone hence, thou ſhalte reſtore mee agayne as thou haſte promiſed. And lette vsus make this compariſon betweene Iob and our ſelues, that if Iob hauing not had ſuch aſſurance of Gods goodneſſe, nor ſo familiar teaching by the hundreth parte as wee hauehave, doo notwithſtanding ſay, that hee ſhall and will beholde God: are wee to bee excuſed when wee fleete too and fro, ſpecially ſeeing that our Lorde Ieſus Chriſte offereth himſelfe vntounto vsus, in whome dwelleth the whole fulneſſe of the glorie of the Godhead, and in whom the ful power of the holy Ghoſte was ſhewed at ſuche time as hee was rayzed from the dead? And ſurely wee neede not too ſtreyne our eyeſight too looke farre for him: for the Goſpell is the cleere looking glaſſe wherein we ſee hym face to face. Sith it is ſo (as I hauehave touched) let vsus beware wee be not guiltie of ſuche vnthankfulneſſe, as too diſdeyne to looke vntounto hym, that offereth hymſelfe ſo familiarly vntounto vsus. This is it in effect whiche wee hauehave too marke in this ſtreyne. Iob addeth further, Although my kidneyes bee waſted in my boſome: that is too ſay, although there be no more ſtrength nor courage in me. To bee ſhort (following the matter that hee had entred intoo alreadye) he ſheweth that hys looking vntounto God is not bycauſe he had liued at hys eaſe, bycauſe God had ſente him all hys hartes deſire, or bycauſe he had bene preſerued in his afflictions: but cleane contrariwiſe. Although I be in ſuch diſtreſſe (ſayeth he) as God ſeemeth to thunder vponupon me, and there is no more ſtrength and courage in me: yet will I looke vntounto my God with mine eyes, and holde mee wholly vntounto hym, and I knowe I ſhall ſee him agayne as my redeemer and keeper, euen after he ſhall hauehave ſo conſumed me. And for a concluſion he ſayeth to his frendes: You hauehave ſayd, wherefore is he perſecuted, or wherefore do we perſecute hym? for the roote of the cace [or matter] is founde in me. This ſentēce is ſomewhat darke, bycauſe the words may be taken two wayes. VVherefore is hee perſecuted? or wherefore do we perſecute him? If we take wherefore is he perſecuted, the meening is that Iobs freendes marueled why God had handled him ſo roughly: and therefore they cō cluded that it was to bee ſayd that hee was a man vtterly forſaken of God. But if ye tranſlate it, How do we perſecute him? the meening will be that they are come of prepenſed malice to take him in a trip, and to byte at him. Although there be diuerſitie as touching the wordes: yet dothe the meening come all to one end. Lette vsus conſider the doctrine that we hauehave to gather of it: for that is the principall yea and the whole matter. Iob then chargeth hys friends that they had iudged amiſſe of his afflictions. And why? For euen at the firſt daſhe they fell to ſaying, ô, needes muſt this man be ſayd to be a wicked doer, for had he walked with a good conſcience, hee ſhould not bee ſo puniſhed as he is. But cōtrariwiſe Iob ſayeth, that the roote of the matter is found in him. True it is that the Hebrewe word ſignifieth ſometime a Thing, or matter, and ſomtime a word, ſpeach, or ſaying. But heere Iob meeneth that he had a good and ſure foundation, and that when men hauehave wel ſifted him, they ſhall find that his cace is not ſuch as other men hauehave falſely ſurmiſed. Now lette vsus ſee to what purpoſe this geere tendeth, and what profite wee may reape by it. VVhen Iob telleth his friendes that they had ſayde, wherefore is he perſecuted? He ſheweth that it is a great crueltie for men to ſeeke out other mens ſinnes when they ſee one beaten with Gods roddes: and to ſay needes muſt this be a wicked man, therefore let vsus ſift his life, for that is the point which we muſt begin at. True it is (as hathe bin ſayde more at large heeretofore) that in all the corrections and chaſtizements which God ſendeth, wee muſte alwayes behold his Iuſtice vppon mens ſinnes: but that muſt be to condemne our ſelues. VVee muſt not iudge other men, and let our ſelues ſlip. Let vsus begin, I ſay lette vsus begin at our ſelues. Thus wee ſee that the vſe of this doctrine is, that when any man is preſſed with aduerſitie, we muſt not be haſtie too condemne him, and ſpecially wee muſt not wrinch aſide to ſpie out faultes in him: but rather we muſt looke vntounto God, who ſheweth himſelfe to bee the iudge both of vsus and of him, & cōpelleth vsus to knowe that it behoueth vsus to hauehave pitie and compaſsion vppon him that ſuffereth, and that we muſt not go to it at aduenture, although we know him to be faultie, but rather aduiſe ourſelues to bring him ſome medicine to heale him. Let vsus beware we ſet not the cart before the horſes, that is to ſay, that wee iudge not before we know the cace, as we are commonly wont to do. It hath bin already oftentimes ſayd, that Gods afflicting of men is not alwayes for one ſelf ſame end. For ſometimes he puniſheth them for their ſinnes, and ſometimes for the triall of their paciēce, or elſe for ſome other reſpect. Therefore let vsus not be ouerhaſtie nor raſhe to iudge before wee knowe the cace throughly: for wee ſee what is happened to Iobs friends. Bicauſe they ſee him afflicted, therefore at the firſt daſh he muſt needes be a wicked man ſay they. But happie is the mā that iudgeth diſcretely of the afflicted, as it is ſayd in the Pſalme. VVas not Dauid pinched as ſmartly by gods hand as euer any man was? And yet notwithſtanding God ſayeth, I hauehave found Dauid my ſeruant after mine owne hart, and I hauehave anoynted him with the oyle of gladneſſe. Thus doth God holde Dauid as it were in his lappe, and yet we ſee how he was handled. If we bee raſh in iudging, we ſhall condemne both Dauid and Abraham, and all the holy Patriarkes. And doth not ſuch maner of iudging redounde to the diſhonoring of God? Yes ſurely. So then let vsus be ſober and modeſt when we ſee our neighbours afflicted, and let vsus acknowledge the hand of God, leaſt it happen vntounto vsus as it did vntounto Iobs friends. But he ſayeth preciſely, that the roote of the cace (or the roote of the matte…, or the effect and ſubſtance of it) is in him. Heereby hee meeneth, that men muſt trie before they iudge. And in good ſoothe, eueryevery man will graunt that if we ſhould ſtep to it at all aduenture, it were a fooliſhe preſumption and ouerweening in vsus, and it is a very common Prouerbe among vsus to ſay, A fooles bolte is ſoone ſhot. But yet for all this, we ceaſſe not to hazard our ſelues ſtill, without any ſearching or examining how the cace ſtandeth. VVherfore let vsus marke well, that we muſt firſt go to the roote, before we ſitte downe to giuegive iudgement. And let vsus not iudge ſwiftly for feare leaſt we might ſeeme ignorant. For certeſſe the thing that inforceth men to be to ſwift, is for that they be aſhamed leaſt they ſhould not ſeeme ſharpwitted ynough too iudge at the firſt ſight: for if I blab not out my prittleprattle, men wil make none account of me. But God laugheth at ſuch vayne gloriouſneſſe. Therfore let vsus keepe our ſelues in ſoberneſſe and modeſtie, vntill God hauehave ſhewed vsus wherefore hee puniſheth one man more than another: let vsus not runne before that. True it is that when we ſhall hauehave ſearched the matter throughly, and when we ſhall hauehave come to the roote of it: then wee may iudge freely. For the iudgement ſhal not come of our ſelues, but it ſhal be fetched from God, bycauſe it is groū ded vponupon his word and gouerned by his holy ſpirit. Howbeit before all things, it behoueth vsus too go to the roote whereof mention is made heere. Afterward Iob ſayeth, Be ye afrayd of the preſence of the ſword: for the wrath of iniquitie or of the affliction of the ſword is at hande, to the ende yee ſhould know that there is a iudgement. This preſent ſaying is ſomwhat darke ynough, bicauſe the words are cut off: but the effect of Iobs intent in ſaying, Be yee afrayde before the ſword, is all one as if he had ſayd, ye ſpeake heere as in the ſhadowe, yee diſcourſe at your pleaſure as they that hauehave nothing to do and are at their owne leyſure. Such folkes may diſpute at will: like as there be none that make better battelles than they that are furtheſt off from blowes. For they giuegive the onſet, they beſiege townes, they flea, they forray, and they ſacke Cities, ſo as it is a woonder too ſee them. But when they hauehave well diſcourſed, and come too marching forewarde indeede: they doo no ſooner heare the ſounde of the drum, but their courage is quite quayled. Iob therefore blameth his friends for reaſoning ſo of his cace at leyſure, & telleth thē that they muſt take holde of Gods iuſtice and bee afrayde of the ſwoorde, as if hee ſhewed it thē already. And agayne he ſayeth, the wrath of iniquitie. This ſaying poynteth at the crueltie whiche hee had vpbrayded them with before. The wrath then is as muche too ſay, as you chaſe agaynſt mee, and that is too greeue me. For the Hebrew worde may ſignifie both Iniquitie and Affliction. But here Iob declareth that his friēds are not come vntounto him for any compaſsion of his miſerie, but rather to chafe, yea and to grieue him and vexe him the more. And what is imported in that? The ſwoorde (ſayeth he.) That is to ſay, God will not ſuffer ſuch outrage vnpuniſhed. For although I had offended you, yet ought you to be more curteous towards me. But nowe in condemning me without cauſe, ye ſhewe nothing but rigorouſneſſe againſt me. Therefore muſt Gods ſworde bee drawen out againſt you, verely to the end ye may knowe that there is a iudgement. Behold a notable and very profitable ſentence. For in rebuking his friendes after that ſorte, Iob is as a Prophet of God, that ſpeaketh generally to all men in common. The thing then that he telleth vsus, is that if we be malicious to iudge euill of the thing that is good, and churliſh in tormenting and vexing them that are miſerable ynough already: we hauehave the ſword of God to be afrayd of. It is ſayd, Curſed are you that call good euil, and euill good: and yet notwithſtanding wee ſee that this vice hath reigned at all times, and reygneth ſtil at this day. As for them that are caried by their affections, what conſcience make they too ſpite God openly? They hauehave skill ynough too ſay, I ſee the cace is good ynough of it ſelfe: and yet notwithſtanding they go quite and cleane againſt it. Suche a man is deſirous to ſerue God: but I will ſtop him. Such a thing myght bee too the buylding vp of the Churche, and ſerue to the maynteyning of felowſhip among men, and to the furtherance of the common weale: but I will ouerthrow it eueryevery whit. For yee ſhall ſee ſome euen of thoſe that ſitte in the ſeate of Iuſtice, who are as good as Diuels incarnate in ſpiting of God, & in ouerthrowing of al equitie & right, and are ful of corruption and outrage. Now ſith wee ſee this, what is to be ſayd, but that we be come to the top of all wickedneſſe? As much is to be ſayd of other men. For it is to bee ſeene, that ther are nother great nor ſmall, but they worke ſpite againſt God. So then, is it not to be ſayd that the Diuell poſſeſſeth men, ſith they giuegive themſelues ſo to ouerthrow all goodneſſe, and to mainteyne euil, ſpecially ſeeing that ſo horrible a curſe is pronounced by the mouthe of the Prophete, againſt all ſuche as ſhall ſay that euill is good, and good is euill. And that is it that Iob ment heere, in ſaying, Be ye afrayde of the ſword. To whome ſpeaketh he? To ſuch as are puffed vp againſt God and againſte all right. For againſt whome do wee make warre but agaynſt God, when wee go aboute too turne lyght intoo darkeneſſe, and woulde oppreſſe a good cace? Beholde it is God whome wee aſſayle. So then wee hauehave good cauſe too bee afrayde, yea though wee trouble but ſome one poore man, by heaping ſome newe vexacion vppon hym. For God ſetteth himſelfe agaynſt vsus: hee ſayeth that hee cannot away with ſuche violence and extorcion. VVhen menne go aboute too do any outrage or wrong to poore folkes, God ſteppeth before them and ſheweth hymſelfe too bee theyr defender. Therefore whenſoeuer wee bee tempted too greeue and to trouble poore folkes and ſuch as are in aduerſitie alreadye: ought not theſe woordes too make vsus tremble, when it ſhall come too our minde that Gods ſworde is drawne agaynſt all ſuche as will increace the miſerie of thoſe that are in too muche miſerie already? Beholde then howe God defieth all thoſe that are gyuen too do wrong, violence, extortion, and ſuch other lyke thyngs, and ſee howe he ſummoneth them too fire and bloud. Alſo when wee ſee any poore man vnderfoote, and no body ſupporteth hym, let vsus be afrayde to treade vponupon hym or to do him any wrong or reproch. And why? For God auoucheth that hee hath his ſwoord drawen at all ſuche as ſhall vexe good and innocent folke after that ſorte. And that is it that Iob ſpeaketh for a concluſion, ſaying, that the wrath of iniquitie ſhall bring the ſwoord: as if hee ſhoulde ſay, true it is that as nowe when menne ouerleape their boundes too trouble good folkes, it ſeemeth to themſelues that they ſhall ſcape vnpuniſhed, and ſo they nother feare God nor his iudgement. No (ſayeth he) but the ſwoorde is readie for them. Therefore lette vsus ſtande ſo much in our owne conceyt, as too beare our ſelues in hande that God cannot come at vsus when we hauehave ſo tormented poore folk, which ſeeke nothing but to liue in quiet, and hauehave not offended vsus in any thing. For when wee fall to ſtinging of them and to ſhewing of our ſelues bitter towards them, God will bee a hundred thouſandfold bitterer vntounto vsus, and we ſhal feele him to be ſo when wee come before him as before oure iudge. VVere this well weyed, ſurely things would go far otherwiſe in the world thā they do. VVe ſee how Princes for their ambition ſake, fall to waſting of Countries, too burning of houſes, to deſtroying of townes, to robbing, rauiſhing, and ſpoyling of all things, ſo as it is horrible to be ſeene. And wherefore? All this is lawfull for them vnderunder the name of warre. But firſt and formoſt they ſhould conſider, whither they be compelled to ſtirre ſuch broiles, and to make warre after that maner through the whole world. Howbeit foraſmuch as there is none other thyng than their own ambition that inflameth them therevnto, and al thoſe miſchieues muſt ſpring of the rage wherwith they be moued: thinke they that the ſwoorde is not readie for them? Againe, as touching thoſe that ſerue theyr luſtes and feede their humours: thinke they that God ought not to drawe out his ſword vponupon them to? But let vsus not looke vponupon them onelyonly. For we ſee thoſe that are nother Kings nor Princes, nor of abilitie to make hauock of countries, or to enter vponupon them with force, which not withſtanding ceaſſe not to be as full of malice as they, or rather fuller. For they play the little Scorpions, whiche (when they cannot hurt otherwiſe,) do caſt out their poyſon at their tayles: and we ſee how eueryevery man ſeeketh too anoy and trouble other. Therefore muſt not men needes feele that which is ſaid heere: that is to wit, that the ſword is drawne out againſt all ſuch manner of folke? And ſo yee ſee why Iob doth purpoſely ſay, to the intēt ye ſhould know. True it is that theſe men were no doltes, ſuch as knew not that there is a God in heauen who is iudge of the worlde: No, they were men of skill of experience, as wee hauehave ſeene by their talke, and ſhall ſee heereafter by Gods leaue. VVhy then doth Iob ſay vntounto them, to the intent yee ſhould know? It is bycauſe men beyng blinded by theyr naughty affections, know not God, but beleeue that whē they hauehave once drawne a curtayne betweene God and themſelues, God ſhould not ſee them any more, nor be able to puniſh them as they deſerue. Then lette vsus looke vppon the ſworde, althoughe wee ſee it not yet wyth our eyes: that is to ſay, Although God do not yet ſhewe vsus any ſignes that he is mynded too puniſhe vsus, and too make vsus knowe that hee is the iudge of the worlde: and lette vsus thinke that hee is deſirous to drawe vsus to hym, and to ſhewe that hee will not vſe any exceſsiue rigoure towardes vsus, ſpecially if wee bee not rigorous towardes our neighbours. Furthermore lette vsus vnderſtande, that it is not ynough for vsus to abſteyne from all euill: but it behoueth alſo too helpe all ſuche as are in aduerſitie. For though a man coulde proteſt, that he hath abſteyned from all iniurie and doing of wrong: yet ſhall he not therfore be diſcharged before God. And why? For hee oughte to help and ſuccour thoſe that hauehave neede of ſuccoure. Now if they that hauehave abſteyned from euill doing are not quit before God, but are hilde as offenders, I pray you what ſhall we ſay of thoſe which do nothyng elſe but practiſe miſcheefe day and night, and are alwayes deuiſing howe they may trouble and vexe now this man and now that man? VVhen wicked men do ſo ſharpen their wits of ſet purpoſe to hurt their neighbours: is it not reaſon that Gods ſworde ſhould by and by be ſharpened againſte them? Then let vsus bethinke our ſelues, and not only bee ready to releeue ſuche as are in neceſsititie: but alſo (for aſmuch as there is ſo muche miſerie and wretchedneſſe through the whole world) let vsus hauehave pitie and compaſſion of them that are farre off, and let oure ſight extende euen thither to them, (accordingly as charitie ought too inflame all mankind) and let vsus pray God to vouchſafe to pittie them that are ſo diſtreſſed, & that when he hath chaſtized them with roddes, he will bring them home to himſelfe, and make all that to turne to their ſaluation, in ſomuch that whereas wee hauehave now occaſion to ſigh, we may then reioyce togither, and prayſe his name with one common accord.
Now let vsus caſt our ſelues downe in the preſence of our good God with acknowledgemente of oure faultes, praying him to make vsus feele thē in ſuch wiſe, as we may hauehave regard to amend them: and that therewithall eueryevery one of vsus may hauehave a mynde to humble himſelfe vnderunder Gods mightie hand, and in ſteade of condemning others, learne to feele the euilles that are in our ſelues, ſo as we may ſeeke to him to purge and clenſe vsus, till he hauehave clothed vsus fully with his owne rightuouſneſſe. And ſo let vsus ſay Almighty God our heauenly father, &c.