Sermons on Job, Sermons · Chapter 29 · Sermon 107
The .Cvij. Sermon, which is the fourth vponupon the .xxix. Chapter.
18 I ſayd, I ſhall dye in my neſt, and I ſhall multiplie my dayes as the ſande.
19 My roote is ſpread out to the vvater, and the deavve ſhall lye vppon my harueſt, and it ſhall bee verie great.
20 My glorie ſhall be renued, and my bovve ſhall be ſtrengthned in my hande.
21 Men heard me vvith longing, and hilde their toung at my counſell.
22 They replyed not to my vvordes, and my talke dropped as rayne vponupon the hearers.
23 They vvayted for it as for the deavv, and they opened their mouth as after a deſired rayne.
24 If I laughed vvith them they beleeued me not, neyther ſuffered they the lyght of my countenaunce to fall.
25 VVhen I came in vvay, I had the chief roome, I vvas among them as a king vvith his armie, and as a comforter of them that mourned.
IOb hauing ſpoken of the authoritie that he had purchaſed by hys vertues, and by the gifts of grace that God had putte in him, doth nowe adde that it ſeemed that his ſtate ſhoulde neuer hauehave chaunged. And therein he ſheweth that he was not like thoſe which reigne ouer mē whether they wil or no, and are alwayes in doubt and vncertaintie: according as we ſee that ſuch as attain to honour and authoritie wrōgfully, may well beare great ſway, and make all the world to quake vnderunder them, but aſſoone as the winde turneth, the leaſt chaunge in the world ouerthroweth them. VVhy ſo? For as they bee feared, ſo are they hated, and ſuche as crouch and creepe to them, wiſh with all their harts to ſee them ouerthrowne, and to be ſhort, they hauehave no foundation at all. But Iob ſheweth that hee had not a fleeting credit, that ſhould continue but for two or three days: but that it was ſo well grounded, as a man might hauehave ſayde, that his ſtate ſhould neuer hauehave beene chaunged it was ſo well vnderpropped on all ſides. Lo what his meenig was. Yet notwithſtanding, God ſmote him in ſuch wiſe, as hee became the miſerableſt creature in the world. Therefore it is no maruell though hee were in ſuche anguiſh as hee coulde no more: for hee fell intoo an aduerſitie that hee neuer looked for. And that is the cauſe why hee ouerſhootes himſelfe oftentimes in hys talke: and althoughe he hauehave alwayes an eye vntoo God, yet is hee exceſsiue, and that tootoo muche. This therefore muſte not bee thought ſtraunge, conſidering that the myſerie whyche hee indured was incomprehenſible, and ſuche a one as men had neuer thought on afore. But this muſt ſerue for oure learning, that wee may alwayes ſtande vponupon our gard. If God ſende vsus any proſperitie, let vsus not bee too ſleepie: but lette vsus conſider that thys mortall life is ſubiect to all the chaunges that we can deuiſe, yea truly notwithſtanding all the proppes that wee can hauehave. And although the whole worlde ſeeme to fauour vsus, and that wee hauehave a hundred thouſande ſhoulders to beare vsus vp: yet muſt we neuertheleſſe thinke, that there is no ſettledneſſe heere bylow, but that all things are tranſitorie, ſo as all thinges are chaunged in the turning of a hande, and thoſe that were lifted higheſt vp, are caſt loweſt downe. Beholde (I ſay) the leſſon that we hauehave to gather of thys texte. And it is a very needefull doctrine for vsus. For there is nothing eaſier with a man, than to make himſelfe beleeue, that hee ſhall alwayes continue in happie ſtate, when he is once in it. VVee ſee what Dauid hymſelfe confeſſeth: VVhen I was in my proſperitie (ſayeth he) I ſayd I ſhall neuer be remoued. True it is, that in the tenth Pſalme, he putteth it ouer to the deſpizers of God. For in ſpeaking of theyr proſperitie, he ſayeth, that they beare themſelues in hande, that although the whole world ſhoulde bee turned vpſide downe, yet are they ſo exceedingly well fenced, that they ſhall continue ſafe ſtill. Yee ſee then, that the worldlings and vnbeleeuers preſume vponupon their owne power, and take themſelues to be ſo wel armed on all ſides, as nothing may hurt them, according alſo as all the holy Scripture ſpeaketh of that pride of theirs. But Dauid in his owne perſon (in the forealledged text of the thirtith Pſalme) ſayeth that he fell aſleepe ſince the time that God had ſettled him in the kingdome, and made him to proſper, and giuen him the vpper hand of all his enemies: and that therevpon he made his reckening, neuer to remoue from that ſtate. But (ſayeth hee) Lorde thou haſt well taught me by experience, that the only fauor of thy good will aduaunced me after that maner. For as ſoone as I felt thy hand, behold I was in ſuch plight, that I was vtterly at my wits end. Dauid then ſheweth, that euen the children of God, althoughe they bee not puffed vp with pride that is in the vnbeleuers, do ſo… themſelues in their good fortune as they terme it, and are notwithſtanding not able to ſtay frō promiſing thēſelues more than is needefull. For they imagine that their good dayes ſhall laſt for euer, and that their proſperitie ſhall neuer fayle. Sith we are inclined to ſuche vice, inſomuche that euen Dauid was not altogither clere of it, what hauehave we elſe to do but to take heede to ourſelues? And in what ſort. Dauid in marking this vice, doth alſo ſhew the remedie of it, whē he ſayth, Lord the ſureneſſe and ſafetie both of me, and of my kingdome, are grounded vponupon thine only goodneſſe. If we acknowledge that all our welfare dependeth vppon Gods good pleaſure wee ſhall conclude, that there is no certaintie nor ſettledneſſe in our ſelues: So then let vsus call vponupon God, and wayte at his hande for whatſoeuer it ſhall pleaſe him to ſend vsus. And although wee hope that hee will continue his goodneſſe towardes vsus: yet notwithſtanding let vsus not ceaſſe too prepare oure ſelues whenſoeuer it ſhall pleaſe him to meeken vsus, and to exerciſe our pacience by aduerſitie: but let vsus alwayes bee in a readineſſe for it, and not thinke it ſtraunge when it commeth. Furthermore letvs marke well howe Dauid ſayth, that he was troubled. And why? For it is all one, as if he ſhould come vponupon a man that is faſt aſleepe. VVill not we then be in like trouble when the hand of God ſtriketh vsus? Let vsus diſpoſe our ſelues to it aforehand, and lette vsus preuent all the changes that are to be ſeene with the eye, and which God ſheweth, vsus too the ende that eueryevery of vsus ſhould keepe good watch. Thus ye ſee, why I ſay that the doctrine whiche is conteyned heere, is very neceſſary for vsus: which is, that we muſt not thinke to dye in our neſt after the manner of the ſimilitude which Iob vſeth heere: but muſt be as birds vppon a bough too remoue at Gods pleaſure, that when we are inriched, wee may be impoueriſhed if he liſt that when we hauehave bin in great honour & eſtimation, we may come to ſuch reproch and ſhame, as in maneral the whole world may mocke vsus, if it be his pleaſure▪ and that wee may take all in good woorth, and (as I ſayd) be in a readineſſe before hand, to the end we bee not troubled when our Lord ſhall viſite vsus in that maner. And we hauehave ſpeciall neede to be warned heereof, bycauſe the ſtate of Chriſtians is to be chaungeable. For S. Paule ſayth that both himſelfe and his fellowes were without reſt. He vſeth that word, not that we ought not to be conſtant. For it behoueth vsus to determine with ourſelues, neuer too ſwarue. But as touching the outward and viſible ſtate too the worldward, we muſt be faine to be fleeting, and without any reſt. So then, ſeeing that God hath called vsus thervnto. Let eueryevery one of vsus take heed that he make not hys reckening without his hoſt, ne beare himſelf in hand, that he ſhall continue, alwayes in one ſtate. And why? For hee warranteth himſelfe that which he cannot performe. Behold heere two things which we hauehave to marke. The one is, that what proſperitie ſoeuer we hauehave, the ſame is no certayne and abiding ſtate. And why? For ſo is the good pleaſure of God: lyke as if a Prince ſhould gyue a man the poſſeſsion of ſome Lordſhip, not in feeſimple, but to holde of him as Tenant at will. He hath it but from day too day, and the Prince may reuoke hys graunt when it pleaſeth hym. In like cace is it with all the thinges that God giueth vsus in thys worlde. For the condition of them is not that we ſhould inioy them both in life and deathe, but onelyonly when it pleaſeth hym, according alſo as hee knoweth what is expedient for vsus. Lo here the firſt point. The ſeconde poynt is, that we muſt conſider it to be the good will of our God, to remoue vsus from time to tyme, ſo long as we be in this world. And why? For if he ſhould ſuffer vsus to ſettle long, ſurely we would as it were gather ruſt, and drawe muche ſuperfluous baggage to vsus. God therefore remoueth vsus, that is too ſaye, hee chaungeth our ſtate▪ hee afflicteth vsus, hee maketh vsus poore, and after he hath lifted vsus vp, hee caſteth vsus downe: and all is too the ende we ſhoulde not bee ſnarled in the goods of thys world, nor become ſo fooliſh, as not to keepe on our way continually to the heauenly life. Thus ye ſee what we hauehave to beare away in this texte. Furthermore, let eueryevery of vsus inure himſelfe too conſider the turnings that wee ſee in this world. For our Lorde ſheweth vsus them, to the intent wee ſhoulde fare the better by them. And ſpecially if wee ſee any thyng that was neuer miſtruſted nor looked for afore: as if ſome man were aduaunced to great credit, and nothing went againſt him, but he had both wind and weather at will (as they ſay) ſo as hee ſhall hauehave gathered great riches and gotten great freends, & hauehave alied hymſelfe well, and gotten infinit ſtayes: if wee ſee ſuch a one fall, bycauſe God layeth his hand vponupon him to beate hym downe▪ let vsus be think ourſelues, that it behoueth vsus then to wake, and that God declareth vntounto vsus, that ther is nothing certaine in this world, to the ende we ſhould come hide our ſelues vnderunder his wings, and alſo diſpoſe our ſelues to aduerſitie, whenſoeuer it ſhal pleaſe him to ſend it. And if we happen to fall: let vsus not be too much aſtonied and diſmayde, bycauſe we hauehave minded it a long time before hande▪ Verely ſometimes God maketh alterations, not onelyonly vponupon men▪ but alſo vponupon Cities, Countries▪ and kingdoms. VVhen any of theſe great Courtiers that were had in ſuch reputation, as mē thought them to be aduanced aboue the Clowdes, are ſeene to come to decay: that is a chaunge ryght great and woonderfull. But if you ſee a Citie, a Shire, yea or a Reahn ouerthrown (as I ſayd afore) where a man would hauehave thought there had bin ſo muche help as it had beene vnpoſsible too hauehave come vntounto it: I ſay if we ſee all this ouerthrowne: let vsus vnderſtand, that our Lord ſetteth that looking glaſſe before our eyes, to the end that eueryevery of vsus ſhoulde thinke the better vppon his owne frailtie, and not fall aſleepe in any preſumption or vayne truſt. Thus ye ſee how we ought to profit oure ſelues by this text, and by the experience which our Lord giueth vsus of it all our life long. But Iob vſeth the mo ſimilitudes to expreſſe that which he had ſayde, that is too ſay, that the deaw ſhall lye alwayes vponupon his harueſt, or vponupon his braunches: (for the Hebrewe woorde importeth both twayn, and all commeth to one end.) And againe, that his dayes ſhall be multiplyed as the ſand. As if hee ſhoulde ſaye, without number. And againe, that his glory ſhall be renued, and that his bow ſhall not be beaten down. True it is, that ſome men vnderſtand theſe ſayings to concerne the hope of the reſurrection: but men may ſee by the whole proces of the matter, that Iob treateth of the ſtate of this preſent lyfe. Therefore we muſt not climb ſo hye, nor ſeeke ſo curious a gloze: but content our ſelues with the naturall ſenſe which I hauehave ſet downe already: whiche is, that Iob meeneth heere to ſay, that his ſtate was well ſettled, ſo as men thought not that euer they ſhould hauehave ſeene it fall intoo ſo miſerable a plight as it was then. And (as I ſayd) that is a circumſtance to make many men to wonder. For whē we ſee ſuch changes: we fall to reaſoning with ourſelues, how happeneth it that God thundereth vppon ſo hye mountaynes, and ſmiteth ſo great heads? Is it poſsible? we conſider not that God intendeth too vtter his power in that cace, to the end that men ſhoulde not truſt ſo muche too themſelues, but learne to referre themſelues wholly vntounto him, and to reſt altogithervpon his goodneſſe, and not to promiſe themſelues any thing after their owne imagination. So much the more then behoueth it vsus to marke wel this circumſtance, that Iobs aduauncement was not onelyonly for a day, two, or three, or for ſome ſhort time: but that hee ſeemed to be vtterly exempted from all dangers, and too be no more in perill of any misfortune: and yet notwithſtanding, that God ſmote ſo roughly vponupon him with hys hand, as he was vtterly defaced. VVherefore let vsus vnderſtand, that God ment to giuegive vsus a notable looking glaſſe heere, to the end we ſhould always kepe good watch: and whē we hauehave called vpō god, if it pleaſe him to ſend vsus any affliction, we might receiue it paciētly, inaſmuch as we had after that ſort forſene it. And ſurely whatſoeuer vertu there be in vsus, the ſame muſt not ſtir vsus vp the more, whē ther hapneth any change: but we muſt vnderſtād that according as our Lord hath giuen vsus of his gracious gifts, & ſpecially after as he ſhal hauehave gouerned vsus by his holy ſpirit, to vſe thē well, and as it becommeth vsus: the ſame muſt ſerue to ſtabliſh vsus in pacientneſſe, notwithſtanding that we be weakened, yea and vtterly beaten down in our bodies. Then let vsus aſſure ourſelues, that God will come to vtter the ſtrength of his ſpirit in ſuſtcining vsus, to the end we may fight againſt ſuch temptations, and that the victory which we ſhall hauehave gotten, may be ſo much the more glorious, bycauſe his goodneſſe hath bin the more increaſed towards vsus. Lo heere what wee hauehave to marke. And now Iob goeth on with his matter which he had dealt in before: which is the great authoritie that hee had gotten, not through vain reputatiō, but by his wiſdom and grauitie, & bicauſe he had ſo gouerned himſelf, that eueryevery man reuerēced him. Therfore he ſayth expreſly, that al mē herkned to him, yea and that they berkned in ſuch ſort as they waited for his words, and eueryevery man gaped, as a man that is athirſt, or as we ſee how the earth when it is very dry doth crany, as if ſo be it deſired rain to drinke. Iob then declareth, that he himſelfe was ſuch a one: that is to wit that hee was as the rain and the deaw, and that all ſuch as heard him, were as it were altered at his words, and hung vponupon his talke as vpō an vnreuocable iudgement. And this is declared vntoo vsus purpoſely, to the end we ſhould know firſt what a mā Iob was, whom we ſee ſo ſore ſmitten by Gods hand. Therefore let vsus not complayne & grudge againſt God, nor accuſe him of cruelty, when he afflicteth vsus. For we ſee what Iob gayned by it namely that he abode vanquiſhed & cō founded whē he went about to ſtriue againſt the chaſtizementes that God ſent him, and yet neuertheleſſe, ye ſee what holineſſe of life, and what perfection was in hym. Therfore let vsus learn that God is always iuſt in afflicting vsus, and that if we compare ourſelues with Iob, we ſhal find ourſelues to be far ſhort of the perfectiō that was in him, and yet was he beaten more ſharply than we be. So thē we hauehave none other ſhift, but to receyue Gods ſtripes wyth all lowlineſſe and pacience. Marke that for one point. And herewithal we ſee in Iobs perſon, what reuerēce we ought to beare to ſuch as God ſendeth to teach vsus faythfully. It is ſayd that men hearkened to him with longing: wherein he ſheweth that mē ought to hauehave a deſire to profit in knowledge, & that ſeing nature prouoketh thē to deſire to eate and drinke for the nouriſhment of their bodies: they muſt not deſpiſe the foode of their ſoules, whiche is the knowledge and lerning of goodneſſe, wherby they differ from brute beaſts. VVhē we know a thing to be good to mainteine vsus: we neede neither maſter nor teacher to teach vsus to couet it: neither need we any prouocation to it, or any body to put vsus in mind of it. EueryEvery man (as I ſayd) can skil to couet to eate and drinke, eueryevery man can deſire too bee clothed. VVhy ſo? For we know that thoſe things cōcerne our life. But now, is not our ſoule the excellenteſt part of vsus? And how ought that to be interteyned? Not with eating and drinking: But there is a thing agreeable too the nature of it, which is to hauehave reaſon & vnderſtanding, that our life be not brutiſh, but that we may ſhew ourſelues to be creatures formed after the image of God. So then, in this verſe it is ſhewed vsus, that if we be not too blockiſh (or at leaſtwiſe if we hauehave any reaſon at all in vsus) wee oughte cōtinually to deuiſe how we may profit, by knowing too what end man is borne in this world: namely to be more and more ſtabliſhed in the knowledge of God, after wee hauehave once receyued it. But wee ſee many ſo retchleſſe, as they paſſe not to heare any thing: & we ſee otherſom that cannot be ſatisfied with diſpiſing the doctrin, but they alſo hate it, & vtterly abſent thēſelues from it aſmuche as they cā. And do ſuch folk deſerue to be counted men? No: for the thing wherin wee differ from brute beaſtes, is that we hauehave ſome reaſon & vnderſtanding in vsus, to diſcerne betwene good and euil: yet notwithſtanding ther is ſuch groſnes & infirmitie in our wits, as we hauehave neede of furtherances. Yea and though wee had al the furtherances that could be wiſhed: yet is it apparant, that there is ſtill default in vsus. For what is the cauſe that wee reiect all the benefites that God offereth vsus, but bycauſe we bee woiſe than beaſts? So then wee muſt needes conclude, that if a man knew the ende of his creation, and why hee liueth in this world: he would always be moued to profit in knowledge, as to ſet his mind therevpon, and hee would neuer refuſe the meanes whē they were offred, but would think with himſelf, behold, God intendeth to teach me, & therfore it behoueth me to yeelde my ſelfe willing to learne, and to giuegive eare to his doctrine which he ſetteth afore me, as which is good and auailable for my ſaluation. Lo what deſire ought to be in vsus. But now let vsus looke vponupon oure owne retchleſneſſe: For God is ſo gracious vntounto vsus, as to giuegive vsus his word, and not only ſendeth vsus ſome man that hath a good wit and vnderſtanding: but alſo is willing too do the duty of a maſter himſelfe. And although hee come not downe from heauen in his owne viſible perſon: yet hauehave we his law, his Prophets, and his Goſpel, which giuegive vsus infallible aſſurance and record that it is he which ſpeaketh there. Then ſeing that God openeth his holy mouth to teache vsus, although hee vſe mortall men as his inſtruments: I pray you are not we too vnthākfull, if we vouchſafe not to profit in his ſchoole? And yet neuertheleſſe, we ſee how we fare in that behalfe. VVherfore it behoueth vsus to remember well the leſſon that is ſhewed heere, in reſpect that God vpbraydeth vsus, according alſo as Ieſus Chriſt hath done the Iewes and hypocrites, ſaying, you cā skill to diſcerne the ſeaſons, you can tell when the Sunne will cheere the earth, you know when the weather will be cleare and fayre, ſo as you may go about your buſineſſe. And why diſcerne we not that whiche belongeth to oure ſoules? Bicauſe we are too much wedded to thys preſente life. There is none of vsus but he wiſheth for raine when he knoweth it to be needefull, ſaying: O, nowe it were good for the earth to be watered. Agayne, if we hauehave neede of heate, or of faire weather, or of any thing elſe: wee can ſo good skill to forecaſt the things that cōcerne the commodities of this temporall life, as there is no lacke at al in vsus in that behalfe. But behold, God ſendeth vsus his word, and we know not the due time of his viſitation, to enter whē the gate is opened vsus: hee calleth vsus on all ſides, and wee take ſcorne to come in. Furthermore let vsus marke well, that this ſimilitude is not ſet downe without cauſe, where Iob ſayeth, That his words were wiſhed and wayted for, as the raine or deaw. And Moyſes alſo vſeth the ſame in his ſong: ye heauens (ſaith he) let my wordes drop as the deaw, or the raine in their ſeaſon. Now for the vnderſtanding hereof, we muſt not only conſider the raine in it ſelfe, but alſo marke the vſe and profit that it bringeth vsus. Rain in ſome reſpect may be hurtfull, as vntounto them that are wet too the hard skin, when they go abrode in the feelds: and to all other men alſo, when it keepeth them within the doores. But yet for all that, a ſeaſonable rayne bringeth vsus ſuſtenance by moyſting the earth whiche could yeeld no frute without it. Thus ye ſee why rayne is to be deſired. And ſo let vsus vnderſtand, that wee on oure part are muche more barreyn than the earth. For proofe heereof we can bryng foorth nothing but ſhrewd weedes. True it is that in reſpect of euil we be too fruteſtil: but in reſpect of good, we cannot bring foorth ſo muche as one grayne of corne, or one braunch of good herb, and much leſſe can wee bryng foorth any one good nouriſhing frute wherewith to feede our ſelues, or ſhoote foorth one blade of good corne, vntil god hauehave chaunged our nature. But hath God put good into vsus. He muſt alſo be faine to water it, or elſe it will bee either choked with briars, or elſe grow wilde. Our Lorde then muſt worke in that behalfe. And beholde the meane that he intendeth to keepe, is that he ſendeth vsus his word as raine, to the ende that beeing ſo moyſtned, wee maye ſee what his woorking and cheerefulneſſe is, and that the good roote which he hath planted in vsus, may not periſh, but increaſe more and more, and bud & bring foorth good frute. Furthermore let vsus take heede we become not like ſtones and blockes, when God rayneth ſo vppon vsus. The rain doth the earth good, when it is well tilled, but will it do any good to a rock? No, none at all, the rayne is but loſt vponupon it. Euē ſo is it with men. If we be well tilled, and minded to yeelde vnderunder the obedience of oure God, when he maketh his word to raine vponupon vsus. Certenly it will enter into our harts, and we ſhal feele the working of it, ſo as we ſhal be the more diſpoſed vntounto goodneſſe, and our good works ſhal ſhewe that we hauehave not bin watered in vayne, and that Gods minde was not that his graces ſhould be loſt in vsus. But if we continue alwayes in oure curſed nature, as many men do which are wilfull and froward: then ſhall we be like rocks, hee will raine vponupon vsus, but what for that? VVee ſhall hauehave no diſpoſition to receyue the raine, and that will coſt vsus right deere. Therefore let vsus vnderſtand, that it is a raine of Gods ſending, when he will hauehave his worde preached vntounto vsus. And that if when it ſtreameth downe vponupon vsus, we make it too vaniſh in the aire, and ſuffer it not to light vponupon the ground, we may be ſure that ſuch vnthankfulneſſe ſhall not ſcape vnpuniſhed. Thus ye ſee to what end it behoueth vsus too apply the ſimilitude that Iob vſeth heere, when he ſayth that his wordes were wayted for, and longed for as the rayne and deawe. That is to wit, we muſt aſſure ourſelues, that the good doctrine whiche God ſendeth vntounto vsus for oure welfare, commeth to vsus from heauen, and that although we heare it at a mortall mans hand, yet notwithſtādyng it is of Gods ſending. Ye ſee then how Gods deſire is too water vsus. Too what intent? To make vsus receyue good ſeede out of hand, and to bring foorth good frute according as it is added heere. For Iob not only ſayth that hys words were longed and wayted for. But alſo that men receiued them immediatly with greate and earneſt good will, and alſo that there was no more replying to the cō trary. Then if it pleaſe God to teach vsus, and (for the doing thereof) to raiſe vp meete men induced with the grace of his holy ſpirit, vnderunder whome wee may profite. Let vsus giuegive eare to them with all reuerence, and yeeld too theyr good doctrine without any conſtraint. True it is that we ought to examine ſpirits, and that wee muſt not at all aduenture receyue all doctrines that are ſet afore vsus, vntill wee be ſure that they are of God. But when we knowe that it is God that ſpeaketh, that is too ſay, when wee are ſure that we be taught in hys name, and as it were by his mouth: then is there no replying, but wee muſt doo him the honoure to ſettle ourſelues fully vponupon his word, ſo as we may yeld ourſelues obediēt vntounto it, & it may hauehave full courſe and authoritie among vsus. True it is that many can find in their harts to ſuffer God too ſpeake without kicking againſt him, ſo as they know the things to bee good which are preached vntounto them: but yet doo they ſtriue againſt him in their life. And that is the thing wherein our Lord intendeth to trie whether we be his or no. HaueHave wee heard Gods word? VVe muſt not reply againſt it, but we muſt glorify God, aſſuring our ſelues that there is nothing better for vsus than to obey him. HaueHave we once acknowledged that? Let eueryevery of vsus (when we be retourned intoo oure houſes) ſhewe by oure deedes that wee hauehave borne away the doctrine, and do alow it as good. For he that doth contrary to that whyche he confeſſeth, is double condemnable. And ſurely as there bee folke that doo muche woorſe in ſecrete than if their wickedneſſe were opened too the worlde: So alſo, theyr replying againſte God, extendeth not onelyonly to the mouth, but alſo to the lyfe. Therefore when folke lyue not as they are taught by the Goſpell: their works replye ſufficiently agaynſte God. VVhen any man troubleth his neighboure, ſo as he riſeth vp openly againſt him and doth him any violence, it is certayne that ſuche outrage ſhall not bee borne withall but ſhall be puniſhed at Gods hande, howe long ſo euer hee tarrie. And although oure going about to anoy our neighbours, be by ſuttle tie and as it were by vndermining, ſo as our ſlights bee cheefly conueyed and couered, and we cannot be reproued of men, nother can any man (to our ſeeming) finde fault with vsus: yet notwithſtanding, the crye mounteth vp to Heauen, and craueth vengeance at Gods hand for the extortion that we hauehave ſo committed in ſecret. VVherefore let vsus marke well, that although we hauehave yeelded ſuch reuerence vntounto Gods word, as to heare it as good and holy doctrine, and to receiue it as the very foode of our ſoules, and as the meane too bring vsus to the euer laſting life and the ſaluation which we pretend to deſire: yet it behoueth eueryevery one of vsus too take good heede to hymſelfe, that hee replye not agaynſt it by hys life. And nowe let vsus conſider a little, if a man may euer find this vertue in the world. Behold Iob ſpeaketh in ſuch a time as Gods doctrine was yet very darke: for it is not well knowne whither he liued after the law of Moyſes, or before: howbeit it is certayne, that hee was auncienter than the Prophets. For when he is ſpoken of in the Prophets, hee is ſpoken of as a man that had bin of auncient time. Now ſeeyng it is ſo I pray you ought not the world at this day to be more giuen to receiue Gods doctrine, than at that tyme? For (as I hauehave ſayde) the doctrine of God was very darke in thoſe dayes, and God ſent it but as it were drop by drop, euen as when ther falleth a ſmall deaw in the night. Too bee ſhorte, men are taught it but ſlightly in compariſon of the abundance of grace which God ſendeth into the worlde in theſe dayes. For in the Goſpell we hauehave infinite treaſures of wiſdome and knowledge, God ſheweth hymſelfe familiarly vntoo vsus, he will hauehave vsus to be filled, and throughly filled wyth all perfection of his doctrine, and he giueth ſo cleere and certayne vnderſtanding as can be poſsible. And yet for all this, where is the reuerence that Iob ſpeaketh of? where is the deſire? where is the amiable obedience▪ Nay contrariwiſe we ſee skornefulneſſe as I hauehave touched already. Againe, when the doctrine is preached, how many are there that giuegive attentiue eare vntounto it? Nay the moſt parte are buſied about theyr owne fancies and earthly cares, where they hauehave I wote not what matters within them, that ſhut God out of dores, ſo that they play the reſty iades in kicking againſt the doctrine. Theyr comming to Sermons is but for faſhion ſake, and they returne home from them as wiſe as they went thither. So then there are very fewe folke in whome the reuerence is to be founde that is ſpoken of heere. And as for conforming themſelues fully vntounto it, that is a very rare vertue. For eueryevery man will be wiſe and cunning, and after that ſort? In not obeying God, and in not comming to the knowledge of the holy ſcripture: nay mary ſay they, I thynke thus, and thus it ſeemeth to me: And men are not aſhamed to alledge theyr weenings before God: and it is the cheefe articles of the fayth of the Papiſts at this day, that in their opinion God ought too ſet greate ſtore by them for thys theyr ouerdiueliſh pride, in that they would hauehave all men to holde themſelues too all their deuiſes. And they that blaſpheme not ſo openly with theyr mouthes, are neuertheleſſe ſeene by theyr deedes, that they rebell agaynſte God. For wee ſee howe God doth nowadayes ſet out the whole perfection of wiſedome in the Goſpell, and commeth ſo familiarly vntounto vsus, deſiring to fill vsus to the full. And yet notwithſtanding wee finde no taſt in hys worde, but vtterly deſpiſe it, and when it is declared vntounto vsus, wee go about to reſiſt it, or at leaſtwiſe too deface it by our doings. Seeyng then that we are ſo maliciouſe, ſhall not they that heare Iob, beare witneſſe againſt vsus? Shall they not vpbrayde vsus wyth the obedience whiche they yeelded vntounto Iob, who in deede was a Prophete of God, but yet had no ſuche recorde of his calling, as oure Lorde Ieſus Chriſt hathe giuen to thoſe that preache his Goſpell in theſe dayes? And therefore let vsus marke well thys texte. For like as it is ſayd that the leaſt in the kingdome of heauen (that is to ſaye of them that preache the Goſpell in theſe dayes) is more excellent in his miniſterie, than Iohn Baptiſt and all the Prophets: ſo on the contrary parte, when we deſpiſe the doctrine that God ſendeth, ſeeing that he commaundeth it to be ſo honoured: it is certayne that we ſhall be double giltie. Thus ye ſee what we hauehave to marke in thys text. And it is ſayd immediatly, that if Iob iested with them, they beleeued it not. VVhereby he meeneth, that hee had ſuche a grauitie in him, as men durſt not beleeue that hee woulde ieſt, bycauſe that in all his conuerſation he ſhewed himſelfe as a Prophete of God, and had gotten ſo greate credite as the very reuerence whiche men beare vntounto him, was a cauſe that men thought not that hee would abace himſelfe to become fellow like and companion with others. And afterward hee addeth, they conſtreyned me too let the light of my countenance fall: that is to ſay, they compelled me to hyde my cheerefull countenance, bycauſe that although they were glad to ſee it, yet durſt they not ſhew like countenance againe, for feare of offending him by any manner of way. This ſerueth to confirme the matter more which was ſpoken of already. For the holy Ghoſt ſheweth vsus as it were in a looking glaſſe, what the reuerence of the whole people was in thoſe dayes, towards a man that was indued with excellent giftes, notwithſtanding, the ſame ſpirite that reſted in him, ſpeaketh at this day vntounto vsus. Then if men honored him in ſuch wiſe as they durſt not ſhewe like countenance when he laughhed, for feare of diſpleaſing him: It ſheweth well the obedience which wee ſhould yeelde too Gods worde, and that wee ought to eſteeme and honoure the doctrine, in as much as wee knowe it proceedeth from him for oure welfare. And herewithall Iob ſheweth alſo after what ſort he behaued him ſelfe among thoſe that honoured him ſo and gaue him the cheefe roome as vntounto a king: namely, that he had bene a comforter of the afflicted. Therefore hee ſheweth that for his parte, hee abuſed not the authoritie that was giuen him by taking vponupon him as a Lorde, after the manner of falſe Prophetes (according as it is ſayde in Ezechiell) whiche vſe ſuche and extreme ſterneneſſe as though they woulde ſet their feete vponupon the neckes of thoſe that feare God, by thundering and ſtorming againſt them, and in the meane while hauehave not any humanitie in them, nor regarde to reach out their hand to ſuch as are afflicted. Iob then declareth, that his grauitie was not tvrantlike, that is to ſaye it was not a ſturdie ſtatelyneſſe to daunt poore folke, and to make them afraid: but although hee ſhewed himſelfe familiar to them, yet they ſtoode in awe of him, and durſte not dallie with him, bycauſe they knewe he had receiued Gods ſpirit abundantly. VVherefore let vsus vnderſtand, that like as he had bin milde and courteous vntounto al men: ſo alſo it is a leſſon for all thoſe whome God hath called to the teaching of their neyghbors, and generally for all the faythfull, eueryevery man in his owne behalfe. Then if God giuegive vsus any authoritie, or ſo repleniſhe vsus with his holie ſpirite, as wee be honoured among other men: It is not for vsus too aduaunce ourſelues, nor to ouerrule them like Lords (for that were an abuſing of Gods giftes, and a wreſting of them cleane contrarie to his meening:) but it behoueth vsus to knowe, that oure Lorde imployeth vsus to the comforting of the poore that are afflicted: that is to wit, that ſuche as ſeeke to ſerue God with all lowlineſſe, may be cheered by hearing and ſeeing vsus▪ For like as Gods worde is hated of the wicked ſort, and of the deſpizers thereof, bicauſe it telleth them of their deſtruction: ſo alſo they that are caſt down in them ſelues and are not aduaunced with pryde, preſumption or ſtubbornneſſe, but are always lowly minded; and to be ſhort all the ſcholers of Ieſus Chriſt, muſt needs be cheered at his doctrine, according to his ſaying, come vntounto mee all yee that labour and are heauie loden, and I will refreſh you. So then let ſuch as hauehave charge to vtter Gods word, loke well that they make the doctrine which they carrie, to be found ſweete and amiable to all ſuch as are oppreſſed and ouerwhelmed in them ſelues through the knowledge of their owne wantes and miſeries. And therewithall▪ if they deale roughly: let it be towards thoſe that hauehave need to be roughly handled and tamed by reaſon of the hardneſſe that is in them.
Nowe let vsus fall downe before the face of oure good God with acknowledging of our ſinnes, praying him that when hee hath made vsus perceyue them, he will alſo giuegive vsus ſuche repentance as wee may hartely deſire to be healed by the remedies that hee ſendeth vsus: and that for as much as his worde is the true medicine to purge all oure diſeaſes, he will make the ſame to worke effectually: and when hee hath giuen vsus health, hee will feede vsus with the ſelfeſame foode, and ſtrengthen vsus more and more therby, ſo as we may ſhewe by effect, howe it is he that liueth in vsus, and therefore that we may not liue any more after the worlde and the fleſhe, notwithſtanding that we dwell here: but that our liuing may only be to feed our ſoules with his worde, vntill hee hauehave called vsus intoo the kingdome of heauen with his Angels, where wee ſhall neede no more teaching, nor to hauehave the meanes whiche are requiſite for oure infirmitie as nowe. That it maye pleaſe him too graunt this grace not onelyonly to vsus but alſo too all people and nations of the earth, &c.