Sermons on Job, Sermons · Chapter 27 · Sermon 97
The .xcvij. Sermon, which is the firſt vponupon the .xxvij. Chapter.
IOb tooke vp his parable agayne, and ſayd.
2. God liueth, who hath taken away my right, the almightie vvho hath ſet my ſoule in bitternes.
3. So long as my breath ſhall continue, and the ſpirit of God is in my nozethrills.
4. My lippes ſhall ſpeake no vvickedneſſe, and my toung ſhall vtter no deceyte.
HEere we hauehave ſtill the ſame matter that hathe bene treated of heretofore. For Iob vpholdeth, that he was not afflicted for the faults which he had committed, but that there was ſome ſecrete reaſon, and that if he liſted to debate & pleade the matter, he could iuſtifie his cace, not agaynſt god, but agaynſt ſuch as woulde beare him downe that hee was a wicked man, and conclude that the afflictions whiche he indured, were bycauſe of the greatneſſe of his ſinnes. Iob then vpholdeth, that the cauſe which moued God to puniſh him, was not that he was wickedder than other men: but for ſome ſecret and vnknowne reaſon too men, and therfore that it behoucth them to mount higher, than to to the ordinarie iuſtice of God that is ſhewed in his law. Now wee ſee what the ground woorke of this chapter is. And therfore it is ſayd, that Iob tooke vp his parable newe agayne. And to the intent that the thing whiche he ſayeth may be of the more authoritie, he beginneth with a proteſtation that importeth an othe. God (ſayeth he) liueth, who hath taken away my right, euen the Almighty hathe ſet my ſoule in anguiſh: and yet for al that, I wil neuer ſwarue. And whereas I hauehave maynteyned my ſelfe too bee rightuouſe: that was not through any pryde, nor for any hypocriſie, nor of any ſturdineſſe, nor for that I knewe not that God myght afflict mee after that ſorte: but bycauſe I am not ſuche a one as you make mee too bee, nother will I euer graunt that Gods puniſhing of mee is for my deſertes, at leaſtwyſe if I bee compared with other men. For you pretende a falſe and wicked thing: which is, that God handleth men in this worlde and in this preſent lyfe according too their woorthineſſe and deſeruinges. But it is not ſo: for God doeth oftentymes deferre the puniſhments which he intendeth too lay vppon men, ſo as they bee not perceyued till after their death. And on the contrarie part, diuers tymes hee pretendeth ſignes of greate rigour agaynſt thoſe whome he loueth, & whiche hauehave ſerued him faythfully. Therfore we muſt not make too much haſte of Gods iudgements, nor think them to be executed at the firſte brunt: for then ſhoulde God bee vniuſte. VVee ſee thinges diſordered at this preſent: and what a thing were it if wee looked and hoped not for a redreſſe hereafter in tyme too come? God were woorſe than blind. For we hauehave skill ynough too ſay, that things go not as they ought too doe. Then doeth it followe that eyther God knoweth not what he doeth, or elſe that we muſte hope that hee will one day iudge the worlde. And where as we hang in ſuſpence, and our minds are hild in doubt, by reaſon that things are ſo confuſed: therein it is Gods will to exerciſe vsus, and to ſhewe vsus that as nowe is the tyme of our warrefare. Therefore like as in a battel a man knowes not who hathe wonne or loſte ſo long as blowes are giuen on bothe ſides, and men are yet afrayd, but it is the victorie that ſheweth who getteth the vpper hande: euen ſo muſt al things needs be confuzed in ſuch hurliburlie of the world, inſomuche that to mans iudgement it cannot be perceyued nor hoped that God wil ſet things in their right ſtate agayne. No verely: & yet muſt wee wayt that he will do it neuertheleſſe, howbeeit nother to day nor to morrowe. Now doeth Iob hold an opinion here whiche ſeemeth ſtraunge: whiche is, that God hath taken and plucked his right from him. For hee ſeemeth here too pleade with God in defence of his owne rightuouſneſſe: and ſecondly too accuſe God of crueltie and outrage. Thus ſee you two things which might bee verye ſtrange, if Iobs intent were not knowne. But let vsus mark, that when he ſayeth, that God hathe bereft him of his right, hee meeneth not that God vſeth a tyrannicall maner of dealing with him, nother meeneth hee that himſelfe is ſo rightuouſe that God had not cauſe too puniſhe him yet more rigorouſly: but rather he hath an eye to the ordinanarie rightuouſneſſe that is written of in the lawe, and to the purpoſe of ſuch as had condemned him. For (as I hauehave ſayd) Iobs frendes went no further than thus: namely, God puniſheth ſuche as hauehave doone amiſſe, and is the father and Sauiour of good men. Therefore it foloweth that Iob is a wicked man, and a deſpizer of God, and that all his life is out of order. And why? For men ſee he is puniſhed with extremitie. If ye marke al the aduerſities that happen commonly in this worlde, they bee not ſo greate as this is: and therfore it muſt needes be concluded, that God hathe founde this man to bee an outrageous ſinner aboue all the reſte. Loe what concluſion Iobs freendes made. But they delte yet woorſe: for they reſted vppon the curſes that are in Gods lawe, imagining that all of them muſt be accompliſhed in this preſent life, and that there is no more reward for the good and for the ſeruers of God after death, and that it is not too be thought that the wicked ſhall bee puniſhed any where elſe than heere. This is an ouerth wart expounding of Gods lawe. For although our Lord threaten that he will puniſh offenders: he meeneth not to reſtreyne himſelf to any certain time. True it is that this is ordinarly ſeene in this preſent lyfe, howebeeit not continually: wee muſte not make a generall rule of it without exception: for that were a bringing of God too much vnderunder coram. So then wee ſee that Iob had the better end of the ſtaffe agaynſt his freends: and therfore let vsus beare in mind how it hath bin tolde afore, that it ſtandeth vsus in hand to hauehave great diſcretion in iudging of the afflictions that God ſendeth, as well vponupon our ſelues as vponupon our neighbours. For if wee ſhould conſter Gods louelove towards vsus, according to his preſent handling of vsus: it were inough to make vsus deſpaire at eueryevery blowe. True it is, that if he puniſh vsus, we be alwayes well worthie of it: but howſoeuer the world go, if wee ſhoulde imagine that God hateth vsus, bicauſe he handleth vsus roughly: alas, what a thing were it? we could not call vpō him we could not hauehave any comfort to aſſuage our ſorrow: and ſo ye ſee we ſhould be vtterly vndone. VVherefore it behoueth vsus to bee ſo wiſe as to knowe that Gods afflicting of men is not alwayes for their ſinnes, but bycauſe hee is minded to exerciſe their pacience, to tame their fleſhly luſts, to bring thē wholy vnderunder his awe, & to teach thē, that in this preſēt life they muſt no more but iourney through this worlde, as if he told thē that their reſt & heritage is not here. And if we deale otherwiſe, it will be ynough to caſt as many of vsus in deſpayre as do ſuffer aduerſitie: like as it was not lōg of Iobs freends that they vtterly ouerwhelmed him not by ſtanding vponupon this poynt, that God puniſhed him for ſome great ſinnes. For Iob at the hearing of ſuch wordes, might hauehave bin caught with ſuch a feare, as he ſhould not hauehave knowne what to do els, than to hauehave takē himſelf for a damned & curſed man. And ſo ye ſee how we alſo ſhuld do. VVere there no more but this pride in condemning of innocents, what a thing were it? So then let vsus remember well how it is ſayd in the Pſalme, that bliſſed is that man which iudgeth diſcretly of him that is in aduerſitie: ſo that if we ſee Gods chaſtizements, we may profit our ſelues by them, not looking only vponupon ſuch as ſuffer hardneſſe, but alſo vponupon our ſelues. Moreouer let vsus not always meaſure mens ſinnes by their afflictions: for oftentymes the good are handled roughlyer than the bad. Therfore it behoueth vsus to examine mens liues throughly before we fall to concluding too ſay, Such a man is puniſhed of God for ſome great ſin that is in him. But do we know who be wicked? do we ſee that God puniſheth them? Let vsus ſtande in awe, knowing that God ſetteth them before vsus as a looking glaſſe, and as a liuely Image too ſhewe vsus what ſhall befall vsus, and what wee hauehave to feare, if wee returne not vntoo him. But if a man hauehave liued well, and wee perceyue not why he is puniſhed: let vsus hold our ſelues ſhort, and tary Gods leyſure till he ſhew vsus his iudgement, and let vsus not be ouerhaſtie in the meane while. For whoſoeuer holdeth not himſelfe ſtill, it is certaine that he may peruert Gods iudgements at eueryevery turne by miſiudging them, and conſequently he ſhall vſurpe the authoritie that belongeth to God alone. And ſo let vsus come againe to that which Iob ſayeth now: which is, God hath bereft me of my iudgement. VVhat is the meening of theſe wordes? As I hauehave ſayd afore, Iob meeneth not that God vſeth a tyrannicall faſhion in doing ſo. Marke that for one poynt. And againe, he meeneth not that he hath ſo good right on his ſide, as that he ſhall be able to get the vpper hande, and to cleere himſelfe not too hauehave done amiſſe, when the matter ſhall come to debating. But he declareth only, that the affliction which he indureth, is as a thicke and dark clowd, which bereeueth him of the knowledge of the vprightneſſe that was in him: and therefore that his aduerſities are not the puniſhments wherewith God manaceth the tranſgreſſers of his law. And for the well vnderſtanding hereof, it behoueth vsus to call to remembrance, how it hath bin declared alreadie, that the threatnings which are conteyned in the law, (as that God will puniſh men both in their perſones, and in their goodes, and in their houſeholde, and in their cattell,) are not continuall: that is to ſay, although God puniſhe with diſeaſes, with warres, with dearth, with famin, with drought, and with other ſuch like things: and although hee puniſh the offenders, and deſpyzers of hys worde: yet doeth it not happen ſo alwayes after one…ate. VVhy? For oftentymes afflictions are common both to good and bad. And why then doth God threaten after that ſort? It is to ſhewe that he hath a iudgement to come. As nowe he giueth but ſome ſignes and tokens of it, for if he ſhoulde performe all his iudgements perfectly heere beneath, what would become of it? There would be no more hope. To what purpoſe ſhould the comming of our Lord Ieſus Chriſt ſerue? Or what would become of the confeſſion of our fayth, where we ſay, I beleeue the Reſurrection of the fleſh, and the life euerlaſting? Nowe we knowe that our preſent life is tranſitorie and corruptible: and not only that, but alſo that it is ſubiect to many miſeryes. Then hauehave wee not the felicitie that God promiſeth vsus: but that is hidden from vsus. And therfore it behoueth that the wicked alſo be puniſhed but in part as nowe, and that God giuegive them reſpite, and reſerue the damnation which they hauehave deſerued, vntounto the laſt day wherin Ieſus Chriſt ſhall iudge the worlde fully. And then ſhall this ſaying of Eſay bee fulfilled, that all knees ſhall bowe before the maieſtie of God. The ſame thing is doone nowe, howbeeit but partly. Then is it ſufficient that as nowe he gyueth vsus but ſome inckling that hee is iudge of the worlde. But let vsus returne to Iobs woordes. Howe doeth God bereeue men of their right? It is by puniſhing them in ſuch wiſe, as they may ſeeme to bee vtterly reiected, and by bending himſelfe agaynſt them as his mortall enimies. For then (too outwarde appearance) it cannot bee ſayde but that men are wicked and accurſed. And why? For wee muſt holde this for a maximee and generall rule, that God is good. And ſo it muſt needes bee ſayde, that ſuch as are his enimies, are euill. Nowe then, if wee ſee a manne afflicted with ſuche extremitie, as it may ſeeme that God is vtterly inflamed agaynſt him, and his wrath is precyſely bent agaynſt him: according too our naturall reaſon wee can conceyue none other, but that ſuche a one is the enimie of God. Iob therefore meeneth that his right was bereft him, bycauſe God hath ſet his ſoule in anguiſhe as he himſelfe addeth: The almightie (ſayeth he) hath ſet my ſoule in anguiſh. For ſo long as wee perceyue not the cauſe why God hath puniſhed him ſo, ſo long his right is as it were buryed, inſomuche that hee may ſeeme to the worlde to bee a wicked and deteſtable perſone. But let vsus marke well, that hee ſpeaketh heere after the common opinion, and meeneth not that God hath not ryghtfull reaſon ſo too doo, ſpecially in hys owne ſecrete purpoſe, but that it behoueth vsus to mounte vp higher, and too ſtye aboue all the thicke and darke cloudes that darken the lighte, or elſe wee ſhall neuer knowe Iobs rightuouſneſſe. So we ſee there is a double rightuouſneſſe in God: the one which is manifeſt vntoo vsus, bycauſe it is conteyned in the lawe, and alſo hathe ſome agreement with the reaſon that God hath giuen vsus: and the other whiche paſſeth all oure vnderſtanding. Therefore we comprehende not this but by fayth, and we muſt rather honour it as a thing hidden from vsus, wayting for the comming of the latter day, wherein we ſhall ſee the things face to face, which are nowe darke and hidden from vsus. The ordinarie rightuouſneſſe of God which is conteyned in his lawe, is his vouchſafing to ſuccour vsus at our neede, and his ſhewing that hee hath a care of our welfare when wee feare him and ſerue him. For if wee walke in his obedience, accounting him for our father: then doeth he alſo ſhewe, that hee auoweth vsus to bee his. All the benefites that the faythfull receyue at Gods hand in this worlde for walking in his feare, are as it were ratifyings of the ſayde ordinarie rightuouſneſſe that is conteyned in the lawe. True it is that we can neuer deſerue that God ſhoulde pitie vsus. For whatſoeuer wee do, yea euen when wee bee gouerned by his holy ſpirite, it is certaine that our woorkes are ſtill ſoyled, and that God may of good right reiect them. As for of our ſelues, we are not able to thinke one good thought: But although God gouerne vsus, and although hee woorke in vsus: yet is there alwayes ſome faultineſſe in vsus, and wee mingle our owne infirmities in ſuch ſort with the grace of his holy ſpirite, as all that euer proceedeth from vsus is defyled. Then can we not deſerue aught at Gods hande. How bee it foraſmuche as hauing once called vsus, hee ſpareth vsus, and forgiueth vsus the vyces that are mingled with the good deſire that wee hauehave too ſerue him: hee doeth ſtill rewarde the faythfull that hauehave indeuered to followe him and his will, I ſay hee rewardeth them in this worlde, and ſheweth that hee did not ſhet his eyes at the good zeale that they had too ſubmit themſelues to him, but alloweth it and lifteth well of it. Ye ſee then how God manifeſteth his ordinarie rightuouſneſſe by fauouring thoſe that are his, and hauehave fully ſubmitted themſelues vntounto him, at leaſtwiſe ſo farforth as the weakneſſe of their fleſh wil beare. For when I ſay fully, I meene not perfectly in all poynts, but vnfeynedly, according alſo as the holy ſcripture ſpeaketh. But contrariwiſe, when God puniſheth whoremongers, theeues, and drunkards: euen that alſo is his ordinarie rightuouſneſſe. If we ſee a wicked man that ſhal hauehave fleeced his neighbors, and played the cruell beaſt in eating vp and deuouring other mennes goodes, and God bloweth vponupon hys ſubſtance, ſo as nothing remayneth to him: the ſame is a true ſhew of Gods Iuſtice, and an aſſured warrant that euyll gottē goods waſt away: and it maketh vsus to acknowledge that God is a iudge. Againe when murtherers be puniſhed likewiſe, we conſider how it is written, that the cruel man ſhall not liue out halfe his dayes: and ſo is it alſo wyth other miſdooers. VVe ſee howe ſcorners ſcoffe at God, and repine at him, and aduaunce themſelues againſt him with exceſsiue rage: and God ouerthroweth them. Sith then that wee ſee the wicked ſo puniſhed alreadie in thys worlde: ought we not to thinke that it is God which ſheweth himſelfe to be the iudge in ſo doing? Ought not the heare to ſtande vp vponupon our head when we perceyue him to ſtretch out his arme ſo mightely to execute his iuſtice? Thus ye ſee Gods ordinarie iuſtice, that is to wit, the Iuſtice which we perceyue [to be executed] according as it is conteyned in his law. But herewithall we ſee alſo that good men are afflicted, but God impoueriſheth ſuche as hauehave indeuered to walke ſoundly, and that the man which is not giuen to any wickedneſſe, dooth neuertheleſſe iinger in paine all his life long, ſo as he hath much ado to go vponupon his legges. And how commeth that to paſſe? what is the cauſe of it: VVe cannot tell, neither are we able to determine. And why? For God reſerueth the reaſon to himſelfe. This therefore is no poynt of his ordinarie, Iuſtice, neither muſt it be meaſured all after one rate. Againe, we ſee the wicked in proſperitie, and that not onelyonly for a day or two (as hath bin ſayd afore:) but for all the time of their life. Yea and euē when they die, it is as it were with laughter, and they go away as it were in a ſleepe. For they be taken out of the worlde in the turning of a hande, without any long pyning or ſuffering of much paine. And what meeneth that? Truly we muſt not blame God with vnrightuouſneſſe, wee muſt not ſharpen our tongue agaynſt him. But it behoueth vsus to knowe that hee hath a higher kinde of iuſtice or rightuouſneſſe than our wit can reache vntoo, and wee can neuer atteyne vntoo it, but the reaſon muſt ſtill be hidden from vsus. Neuertheleſſe wee muſt not ceſſe too honour his ſecrete iudgements, and too ſubmit our ſelues vntounto him, in wayting till he diſcloſe the thing vntoo vsus, which hee reſerueth as yet too himſelfe in hys owne ſecrete determination. Lo howe God hideth mens right from them. So then according too that whiche wee hauehave ſayde, if a man bee puniſhed after that ſort, what will bee ſayde, but that hee is a wicked perſone? And yet for all that, hee is not ſo. True it is that all men are ſinners, and God might iuſtly deſtroy vsus and damne vsus when hee liſted: but he will not doo it. For he reknowledgeth his owne for rightuous, and layeth not their ſinnes too theyr charge. True it is alſo that too bee acquitte, it behoueth them to condemne themſelues before God: and yet will hee acquit them how ſoeuer the worlde go. Notwithſtanding he chaſtizeth them in the meane while. Too what purpoſe? Is it to deſtroy and vndoo them? No: but hee hydeth their right, that is to ſay, hee ſheweth not openly that hee accounteth them as his children, nor that he hath forgiuen their offences and yet hath he done it, notwithſtanding that our wit be not able to comprehende it. Furthermore let vsus marke alſo, that Iob hath a further eye to the vntoward miſweening and falſe opinion that mē conceyue in beeing ouerhaſtie when they tarie not paciently till God ſhew them wherefore he afflicteth thoſe that are his. For if we were ſo diſcrete and modeſt as not too giuegive ſentence of condemnation vponupon ſuch as are afflicted, we ſhould not find Gods proceedings ſtrange, neyther ſhould wee ſay that God withholdeth the right. But aſſoone as we ſee a poore man greatly afflicted: by and by eueryevery one of vsus ruſh at him and condemne him. Such perplexities therefore are a cauſe that a mannes right is buryed. For to our ſeeming God ought at the firſt daſhe to maynteyne the cace of ſuche a one as is ryghtmynded before him. Neuertheleſſe hee doth it not, but maketh countenance otherwiſe. So hee reſerueth the iudgement too himſelfe in ſuffering men to iudge amiſſe of vsus, and too ſpeake amiſſe of vsus, and as it were to abhorre vsus, and in letting vsus alone in that plight as good as ouerwhelmed. And marke the cauſe why it is ſayde that he will make the rightuouſneſſe of his ſeruants to ſhine foorth as the breake of the day. The giuing of this promiſe is not as much to ſay as it ſhall alwayes bee perfourmed to eyeſight: for it behoueth vsus oftentymes too abyde ſhame and reproche. Yea and Sainct Paule himſelfe ſheweth it, I ſay euen hee that had liued in angelicall perfectneſſe, ſheweth that hee was ſubiect therevnto, and not onelyonly that he was caſt vp too many ſlaunderous reproches, touching his owne priuate life: but alſo that he was miſreported as touching his office: inſomuch that whereas he had handled the doctrine faythfully and purely, yet notwithſtanding men were ſo vnthankefull, as they ceaſſed not too report euill of him. VVell (ſayth he) I appeale to the day of our Lorde which is to come. Hee ſheweth that oftentymes in this worlde there ſhall bee troubles that are mencioned heere, ſo as a man ſhall not bee able too diſcerne betweene whyte and blacke, but the beſt ſeruers of God ſhall bee ſlaundered and wronged. And why is that? Bycauſe that when men ſee them afflicted, they alwayes conſter it in euill part, according to mannes inclination which is giuen to miſdeeming. Then let vsus marke well, that God doeth then bereeue men of iudgement, when he appeareth not at the firſt brunt, eyther to defende vsus, or too ſhewe that he holdeth vsus for rightuous: and when hee taketh not our cace in hande, but ſuffereth vsus to bee condemned by men: and finally when he increaſeth our afflictions more and more, and therevppon men harden themſelues agaynſt vsus, that is to ſay, become ſo peruerſe, as to iudge all things contrarie to the grounde of them, and to gather ſo much the more boldeneſſe too them ſaying: O, I may well ſay it, for may not men ſee ſtill howe he is handled? Thus yee ſee the good men are ouerſore oppreſſed, and God ſhrinketh aſide, and maketh no countenaunce of accounting them for rightuous, but rather ſeemeth to warre agaynſt them, and too intende too condemne them aboue all others. Now then we ſee that Iob blaſphemed not God in ſaying that he had bereft him of his right. And we ſee after what ſort it behoueth vsus to make our profit of this excellent doctrine. Then let vsus vnderſtande, that God may oftentymes bereeue vsus of our right, and yet we ſhall not hauehave whereof to accuſe him, or to complaine of him, neyther ſhall wee amende our cace, by pleading againſt him. For he hath his ſecrete rightuouſneſſe which it behoueth vsus to honour, till he make vsus to knowe it. His minde is to exerciſe vsus as yet in lowlineſſe: and when he worketh after ſo ſtraunge a faſhion towards vsus, as we cannot vnderſtande it: hee doth it to keepe vsus in awe, and to make vsus to glorifie him in ſaying, True it is Lord, that I am heere as a poore blinde ſoule in the darke, and I ſee not a whit in this behalfe: but yet art thou rightuous. Although thy iudgements be a bottomleſſe pit in this cace, ſo as I cānot enter into them: yea and although I be as good as buried in death, yet will I confeſſe thee to be rightuous ô Lorde. VVhen we go ſo to worke, then hauehave wee profited by the afflictions that God ſendeth vsus, whereof the reaſons are not apparant vntoo vsus. Furthermore let vsus practiſe that which Iob ſayeth here: which is, that if God bereeue vsus of our iudgement, we muſt not therefore forbeare to holde him alwayes for our God, and too humble our ſelues vnderunder his maieſtie, according as it ſayde, the Lorde liueth who hath bereft me of my iudgement, euen the Almightie who hath ſet my ſoule in anguiſh. Here Iob playeth not the reſtie Horſe. For although he hauehave double anguiſhe: yet knoweth hee well that God hath all dominion and ſuperioritie ouer him. For he woulde not ſay God liueth, except it were to honour him, as if hee ſhoulde ſay, Lorde I am thy ſillie creature, and thou haſt all power ouer mee. I ſayd he was in double affliction, which thing we ought to marke well. For wee hauehave ſeene howe hee was perſecuted both in his goodes and in his perſone, ſo that he indured as much as was poſsible for a mortal wight to indure. And yet had he another affliction, which is, that hee was tormented by ſuch as came to moue him to deſpayre. For it paſſed all other miſeries, too hauehave it ſayde too him, God hateth thee, thou ſeeſt well ynough that thou haſt no more acceſſe to him, it is in vain for thee to looke for any eaſe at his hand: for hee is agaynſt thee, and he giueth thee a ſure token of it in afflicting thee after this maner. VVhat ſhouldeſt thou do but condemne thy whole life afore paſſed? If thou wilt hauehave any merciemercy at Gods hande, thou muſt chaunge altogither, and acknowledge that hitherto thou haſt beene ſtarke naught, a mocker of God, and a man full of hypocriſie and lewdneſſe. Thus then ye ſee the two afflictions that Iob indured, and yet notwithſtanding honored God ſtill. For he ſweareth by his name: howbeeit not as men do nowe adayes whiche blaſpheme God in ſwearing. For doubtleſſe what elſe are the othes that are ſworne now adayes for the moſt part, but reproches vntounto God in deſpizing his name? Like as if a man ſweare at aduenture, he ſheweth well that hee regardeth not the name of God, which ought to be holy in our ſight, that whenſoeuer wee heare any ſpeaking of it, wee ought too caſt downe oure heades, and acknowledge the infinite glorie that is in him. But contrarywiſe the name of God runneth roundly in our mouthes in way of mockage. And therefore looke how many light othes a man maketh, ſo many are the reproches and iniuries wherewith hee diſgraceth the name of God. Againe there are alſo forſwearings, which are yet more heynous: in ſo muche that after a man hath invred himſelfe to ſweare fooliſhly, he goeth foreward with it to falſifie the truth, & to turne it into a lie, and the name of God ſhall run in ſuch wiſe with it, as it ſhall bee a pleaſure for men to think vponupon it. But Iob in his ſwearing had an eye to the principall poynt: whiche is, that when wee ſweare by the name of God, we muſt acknowledge him to bee our iudge, yeelding him his due authoritie, by ſetting our ſelues before his throne to be cōdemned by him if we hauehave done amiſſe. VVe ſee then how Iob acknowledgeth his afflictions too come of Gods hande, and dealeth not ſtubbornly. Hee kicketh not agaynſt his mayſter like a reſtie Iade, but humbleth himſelfe and ſayeth, God liueth howſoeuer the world goeth. True it is that I ſee my ſelfe to be a forlorne man, and I indure ſo much, as it is impoſsible for mee to be ſo pacient as I ought to bee. Yet will I not be ſo deſperate as to play the mad bedlem, and to ſay, I knowe not what God is, I would he would let me alone, and that he had no more power ouer me: but contrarywiſe I know him to be my iudge, and to hauehave all authoritie: I will not imbrace the mightie power which he hath ouer me, but I will hold me alwayes vnderunder his hand, acknowledging my afflictions to bee of his ſending. And therfore not without cauſe hauehave I ſayd, that we hauehave here an excellent doctrine. For we be taught, firſt to acquaint our ſelues with chaſtizement & correction at Gods hand. VVherefore when we happen to be tempted to deſpayre, and feele ſuch a fearfulneſſe in our ſelues as we think our ſelues to be alreadie in hell: let vsus acknowledge our owne frailtie and leane vntounto this, namely that God hydeth our iudgement, and bereeueth vsus in ſuch wiſe of our right, as we ſeeme to our ſelues to be forlorne, & paſt al recouery. VVell then, God hideth away our right. And what is to be done? we muſt caſt downe our heades, and tarie till God lift vsus vp by the chin, and redreſſe our ſtate, and ſet vsus vp againe, and mainteyne our cace: ſo that if we be oppreſſed and turmoyled by men, if folke bleare out their tungs at vsus, and make a ieaſtingſtock of vsus: yet muſt not we loſe our courage. And why? For we ſee the example that is ſet down to vsus here. Behold then how the faythful ought to come to this practize to profite themſelues by it. And although they cannot conceyue the reaſon of the things that God doth to them: yet neuertheleſſe they muſt always become ſo lowly, as to ſay: Lord deale thou with vsus as it ſhall pleaſe thee, and therewithall giuegive vsus power too prayſe thee alwayes in thy workes, and to ſay, the Lord liueth although we be confounded. Thus ye ſee what wee hauehave to marke in this ſtreyne: and now it will be eaſie for vsus to knowe the things that are conteyned in it. And ſith we hauehave comprized the whole ſumme, we need no more but to ioyne and cloze the ſentences that followe, vntounto it. For Iob ſayth, that ſo long as he liueth there ſhall not paſſe any deceyte nor wicked worde out of his mouth. Hereby he ſheweth, that he ſpeaketh as in the preſence of God. And that is a thing well worthie to be noted. I hauehave tolde you oftentimes in expounding this booke how there is an ouercommon vice among men which marreth them: which is, that they be ſo wedded to the world, as they neuer come in the preſence of God to examine themſelues there. As how? If men blame vsus falſly: we reſt ſo much vponupon them, as we enter not into our ſelues to examine our ſelues before God. But what is to be done? The cleane contrarie: if we will anſwere men well, let vsus firſt accuſe our ſelues, and let vsus be fully reſolued vponupon it in our conſcience before God, without hauing an eie to one man or other. For the cauſe why we be hypocrites in al our doings, and take ſo much paine too couer and colour our faults, is for that we woulde fayne keepe ſtill the good reputation and credite that we hauehave among men. But contrariwiſe Iob ſheweth, that hee ſetteth himſelfe as it were in the preſence of God, and that although he ſpeake before men: yet is hee not forepoſſeſſed with ſo fooliſh ambition, as to pretend to be vtterly blame leſſe. No: but he iudgeth himſelfe before God, and according as hee findeth in his conſcience, ſo layeth he forth the matter openly. So then let vsus mark, that it is as euill a thing as can bee deuized, to reſt ſo vponupon men, and not to begin at this poynt, that is to ſay, when we iudge not our ſelues as in the preſence of god, ne hauehave our eyes ſhet to the world ward, in reſpect of any opinion that men can conceyue of vsus, or of any other thing that can be layde vponupon vsus. Therefore without hauing reſpect of any ſuch thing, it behoueth vsus to conſider our ſelues in ſuch cace as we are in before God: and then ſhall we bee rightly meekened, and not ſpeake feynedly, nor diſguyze things, knowing well that we can gaine nothing by ſo doing. Marke that for one poynt. And further let vsus marke well this maner of ſpeach which Iob vſeth. So long (ſayeth he) as there ſhall be any winde or breath in me, and ſo long as the ſpirite of God is in my nozethrilles. For he ſpeaketh not of his life as though he hilde it without the grace of God. True it is, that we may ſay, it is a thing common ynough, and no man will denie but we bee beholden too God for our breath and for all the liuelineſſe that we hauehave: but yet for all that, howe many are there that acknowledge it in good earneſt? men liue here after ſo brutiſh a faſhion, as it might be ſayde that they take themſelues to be ſuſteyned of themſelues and of their owne power. To bee ſhort, there are very few that know rightly, what S. Paule meaneth by ſaying, that we hauehave our life, mouing, and beeing in God: there are verie fewe I ſay, which know that. And therefore let vsus marke well how Iob ſheweth vsus here, that hee was not caryed away as many men are, who are ſo dazeled with their paſsions, as they hauehave no more skill at all, neyther know what they ſay. True it is that vndiſcrete woordes eſcaped him, (as wee hauehave ſeene, and ſhall ſee hereafter:) but yet neuertheleſſe, hee alwayes hilde himſelfe vponupon the good foundation, and although the buylding were not ſutable to the ſame, yet I ſay he hilde himſelfe in the feare and awe of God. And further lette vsus marke well this circumſtance, that Iob ſpeaketh not at his owne leyſure and eaſe. Yee ſee hee is in ſuch afflictions, as God ſeemeth to bee fully determined too deſtroy him vtterly: and yet he honoreth him ſtill for his life, acknowledging him to bee the partie of whom hee hath his lyfe. And I pray you, what excuſe ſhall wee hauehave if we bee not fully reſolued thereof, ſith that God giueth vsus releace too make vsus mindefull of his grace, or if wee do not acknowledge and confeſſe, that our life and all that euer dependeth therevpon, proceede of his grace and power? Shall wee not bee the more vnexcuſable? As oft then as wee thinke vponupon our life, let vsus remember that it behoueth vsus to make the ſame confeſsion that Iob maketh here: namely that there is neyther blaſt nor breath in mee of myne owne power, but it is God that hath giuen me euerywhit of it. True it is that when Iob ſpeaketh here of Gods ſpirite, we muſt not imagin as the phantaſticall ſort do, who thinke that the very ſubſtance of Gods ſpirite is in them: for there is not a more abhominable hereſie than that is. And it behoueth vsus alwayes too marke ſuche manner of ſpeaches in the holy Scripture, to the ende we fall not into ſuch hereſie, as to ſay, that Gods ſpirite is in vsus as touching his verie ſubſtance. For what a thing were that? It ſhould inſue that Gods ſpirite were ſubiect to ignorance, to chaunge, and to mutabilitie, yea and that he were defiled and ſteyned with our ſinnes and vyces. And yet neuertheleſſe (as I hauehave ſayde) it is a poynt that hath ſore troubled the Chriſten Church: like as the vnhappie Heretike that was puniſhed here, had a conceyte to ſay that mens ſoules were parttakers of the ſubſtance of the Godhead. But that is a thing ſo horrible and agaynſt nature, as a man muſt needes be vtterly growne out of kinde, ere he can come to it. So then let vsus marke, that the ſpeaking of Gods ſpirite here, importeth not that the ſubſtance of him is in vsus: but it is ment of his breathing, that is to ſay, of that which he inſpireth into vsus by his power according as we ſee how the Sunne abydeth in the skie, and yet the brightneſſe of his beames doth in ſuch wiſe come to vsus, as we inioy his light and heate. But is that as much too ſay therefore, that we holde the Sunne here beneath? And in good ſooth, when as we ſee, that the Sunne by his power which hee ſheadeth downe hither, cheereth the earth in ſuch wiſe, as it beareth frute, and yeeldeth ſuſtenance too the nouriſhment of men: what ſhall the incomprehenſible power do which is in God himſelfe and in his ſpirit? Cannot the ſame ſpread out it ſelfe euen vntounto vsus, and yet notwithſtanding, we not hauehave any of his ſubſtance? So then let vsus marke well, that the verie ſubſtance of Gods ſpirite is not in vsus: but his power is ſhed forth in ſuch wiſe as we liue by it, and are confirmed by meanes thereof, knowing that it behoueth vsus to holde our life of God, according as it is he onelyonly of whom we holde all things, by the grace of his holy ſpirite. VVherefore let vsus conſider, that if wee ought to acknowledge gods grace in the things that concerne this preſent life: much more ought wee to ſeeke in him the things that belong to the endleſſe life, as the thing whervnto he calleth vsus, ſhewing vsus that we muſt alwayes labour thitherward, till he hauehave deliuered vsus from all the bandes and lets of this preſent life.
Nowe let vsus fall downe before the face of our good God with acknowledgement of our ſinnes, praying him to bring vsus ſo to his lure, that when we know our ſinnes, we may alwayes giuegive him glorie and prayſe, not doubting but that if hee ſcourge vsus, the ſame is for our welfare and ſoulehealth. And yet notwithſtanding let vsus learne too ſubmit our ſelues ſo farre vntounto him, as wee may ſuffer our ſelues to be brought to nothing in our ſelues, that we may be ſtrengthened by his hande, yea and that ſo ſtrongly and mightily, as we may bee able to withſtand all temptations through the power and meane of our Lorde Ieſus Chriſt, ſo that both in life and death he may alwayes find vsus obedient children, according as hee ſheweth himſelfe a mercifull father towardes vsus. That it may pleaſe him to giuegive this grace not onelyonly to vsus, but, &c.