Sermons on Job, Sermons · Chapter 6 · Sermon 26
The .xxvj. Sermon, which is the fourth vponupon the ſixt Chapter.
24 Teache ye mee and I vvill holde my peace, ſhewe ye me vvherein I hauehave doone amiſſe.
25 Hovv ſtedfaſt are the rightuouſe vvoordes, vvhat is it that the fault finder among you can finde faulte vvithall?
26 Frame your reaſons too ouerthrovve matters, and let the vvoordes of the afflicted go into the vvinde.
27 You vvinde about the fatherleſſe, ye dig a pit for your freende.
28 Turne ye againe and conſider, and marke my reaſons if I lye.
29 Turne ye againe and there ſhall be none iniquitie. Turne ye yet againe and my ryghtuſneſſe ſhall appeare in that behalfe.
30 There is no vvickedneſſe in my toung, and dooth not my mouth feele bitterneſſe?
IT is a greate vertue in a man too yeelde hymſelfe teachable, that is too ſay, too ſubmit himſelfe to reaſon: for withoute that, men muſt needes ouerſhoote thē ſelues, as it were in deſpite of God: for proofe heereof the cheefe honoure that God requyſeth at our hands, is that whatſoeuer we know too proceede from him, bee receyued without any gaynſaying, that it be hild for good and rightfull, and that men frame themſelues therevnto. And certeinly all truthe and reaſon proceede from God. Therefore let vsus conclude, that God hath no ſoueraintie nor authoritie ouer vsus, except men yeeld themſelues fully to that whiche they knowe too be true and reaſonable. So then we ſhall hauehave profited greatly in all our lyfe, when wee ſhall hauehave learned to humble ourſelues ſo farfoorth, that aſſoone as the reaſon of a thing is knowne vntounto vsus, wee make no more gayneſaying, nor ſhewe our ſelues ſtubborne and hard to agree vntounto it: but rather doo ſuch honoure to God as too ſay, Lord wee ſee it were to make warre agaynſt thee, if we ſhould ſtand any more in this caſe: for thy truth is the true marke of thy diuine glory: and therefore whoſoeuer will woorſhip thee, muſte obey thy truthe: for otherwyſe, all muſt needes be troden vnderunder foote. And thys is the matter that Iob treateth of in thys ſtreyne. For he proteſteth, that if hee bee taught, he will holde his tung: his deſyre is too hauehave it ſhewed hym wherein hee hath doone amiſſe. No doubt but Iob dooth heere in hys owne perſone giuegive a common rule too all the children of God. VVhichWhich rule is, that when God ſhall hauehave ſhewed vsus wherein wee hauehave doone amiſſe, wee muſt no more open our mouthes to alledge tryfling excuſes, and to enter intoo defence of our dooings, but wee muſt gyue eare too that which ſhall be told vsus, without incountering it: and generally wee muſt receyue all good doctrine as ſoone as it is ſpoken, without asking whither it be ſo or no, and when wee know it to bee ſo, we muſt go through with it, without kicking againſt the pricke. And as I hauehave ſayd that it is a great vertue too bee ſo teachable: ſo alſo let vsus vnderſtande, that it is a very rare vertue and not lyghtly to bee found among men. Nay rather, wee ſee a fooliſh preſumptuouſneſſe, ſo as eueryevery man weeneth too be wyſe in hys owne conceyt: and heerevppon groweth ſuch a deueliſh wilfulneſſe, that although wee ſhewe our ſelues too bee more than conuicted, yet many of vsus wyll neuer yeelde, but are rather ſo ſhameleſſe and brazenfaſte, as they will maynteyne that whiche is againſt reaſon: for all is wellynough ſo they bee not foyled. So muche the more ought wee to marke well what is ſayde heere: for although Iob treate heere of his owne vertuouſneſſe: yet notwithſtanding, Goddes holy ſpirite ſetteth it heere before our eyes as a lookingglaſſe or an example for vsus too followe. So then, let vsus not be wedded to our owne fancies, that we ſhould not quietly herken too that whiche is tolde vsus, yea euen when it commeth too the poynt that wee muſt bee rebuked for oure faulte. For Iob treateth thereof in eſpeciall: And it is againſt the fooliſh ouerweening that is in men, for when they bee conuicted too hauehave done amiſſe, and to hauehave ouerſeene themſelues, they bee not aſhamed too caſt themſelues intoo a thouſand abſurdities, and too bee caried away by them, ſo as they become lyke brute beaſts, facing out the matter as it were in deſpite of God, and all their glory is to be opinionholders, and to bee men that will neuer be ouercome. Firſt therefore let vsus marke, that when any thing ſhall be propounded vntounto vsus, wee muſte not be ſo wilfulminded as to ſay, looke what I hauehave conceyued, that wil I ſtand vntounto. No, no: let vsus beware of ſuch wilfulneſſe. For it is a deadly plague when wee ſhall bee ſo headſtrong and wilfull in the matters that wee take in hande. It is all one as if wee ſhould ſhet the gate againſt God, and ſay hee ſhall not come in, and that although hee viſite vsus, and although he bee deſyrous too ſhewe vsus that which is greatly for our welfare: yet notwithſtanding, we will repulſe that grace. And this is that I hauehave ſayd already: namely, that if we will be Gods children, we muſt hauehave the ſpirit of meekeneſſe, that is to ſay, we muſt hauehave a peaſable and quyet mynd, and wee muſt ſuffer our ſelues to be handled by him. Behold alſo wherfore our Lord Ieſus Chriſt likeneth his children to lambs or to ſheepe which follow the voyce of their ſhepeherd, and herken vntounto him as ſoone as he calleth them. Therefore let vsus learne to be reproued, and to receyue correction whenſoeuer it is brought vsus: and generally lette vsus learne to yeeld our ſelues to all things that we knowe to be good and of God. Are we taught? Then muſt wee follow. And as I hauehave touched already, as for thoſe that are ſo wedded to their owne opinion: it is certayne that God ſetteth them foorth to bee a mockerie and reproch, ſo as he ſuffereth them not to hauehave any more ſhamefaſtneſſe and modeſtic, but letteth them bee as wylde beaſtes, and ſo reuengeth hymſelfe of ſuche ſtiffeneckedneſſe when men cannot find in their harts too yeelde and too bowe their necks in agreeing too his will. And this is it that Iob meeneth by Holding of his peace, or by holding of his tong. For a man may teache vsus, and wee perchaunce ſhall ſay. It is true, yea and wee may perchaunce alwayes ſay, Amen Sobeeit. But yet peraduenture there may bee ſome that wil hold their tong, and yet notwithſtanding cōtinue ſtill ſtubborne in their own fancies whatſoeuer befall. If yee ſpeake too a man that is fully determined not too yeeld: he will be mum, he will not vtter a woord, ye ſhall not get him once to open his lippes: and yet notwithſtanding this his holding of his peace is not without ſtubborneſſe. But when Iob ſpeaketh of holding his peace: he meeneth that when a man is warned, it is not for that hee ſhould incounter it, ſo as if a man gyue him one woord, hee ſhoulde gyue three to the contrarye: but that wee ſhould ſimply gyue eare to that which is ſayde. Thus yee ſee what the holy ſcripture meeneth by holding ones pe…ce or by holding ones tong. For when we be commaunded too hold our peace vntounto God, it is to the intent wee ſhoulde not make any adoo, bycauſe that all our paſsions are as roarings, which make ſuch a noyſe as God can hauehave no audience nor be heard of vsus. And ſo let vsus lerne to ſpeake and to hold our peace when we be taught. Firſt lette vsus learne to hold our tongs. That is to witte, that we hinder not the grace of God when it is offered vsus, but that wee giuegive eare, and keepe our mouth ſhet ſo as wee reply not. And furthermore let vsus alſo learne to ſpeake: that is too ſay, to confeſſe that Gods truthe is good, and that there is no fault to bee found in it, according as it is ſayde, I hauehave beleeued, and therefore will I ſpeake: and not only let vsus yeeld ſuch record vntounto Gods goodneſſe, but alſo indeuer too drawe others to it. Lo wherevntoo our ſpeaking muſt ſerue: namely to the end that the ignorant may bee defyed, and that wee may with one common accord bee Gods true ſcholers, ſo as his doctrine may be receyued whenſoeuer he liſteth to play the ſchoolemayſter among vsus. And thus ye ſee what wee hauehave too marke vponupon thys ſtreyne. But if euer this doctrine be needefull to bee practized: nowadayes is the time: for we ſee what ignorance is in the world: I pray you in what darkneſſe hauehave we bin? and if we will needes hold vsus to that which we hauehave cō ceyued, what ſhall become of vsus? VVe hauehave bin ſo lewdly taught, as there hath bene nothing but confuſion in our whole lyfe. Now if God had not graunted vsus the grace to gyue him the hearing that is mencioned in thys place: what a thing had it bene? And at this day wee ſee manye that continue in their ignoraunce, bycauſe they cannot abyde too heare paciently what is tolde them: and God dooth iuſtly puniſhe them for this haſtineſſe of theirs in lifting vp themſelues agaynſt hym. And furthermore wee ſee how things are ſo confuzed throughout, that if wee bee not weldiſpozed and ſettled to herken what is ſhewed vsus in Goddes name, and too apply the ſame too our behoofe: it is certayne that wee ſhall bee lyke ſtraying beaſtes: eueryevery man ſhall wander heere and there, and none of vsus all ſhall keepe the right way. So then, ſeeyng wee hauehave ſuche neede to bee teachable: and to hauehave a meeke mynde too receyue what is ſayde vntounto vsus: let vsus learne to repreſſe all theſe fond affections that auaunce themſelues, when wee ſee any vayngloriouſneſſe in our ſelues, according as ſome be deſyrous to ſet out themſelues, and to ſpeake agaynſte the truthe which they knowe, of purpoſe too purchace themſelues fame: and otherſome are firie, and their wits runne at rouers in ſuche ſorte as a man can neuer brydle them. Seing that wee knowe all theſe vices too bee in vsus: let vsus learne too correct them, to the intent there may not bee any thing too hinder vsus from holding of oure peace, and too keepe our ſelues quiet, till wee hauehave lerned that which is good, and that which God teacheth vsus. Thus much cō cerning this firſt verſe. And touching the reſidue, he ſayeth, Teache yee mee and ſhewe me wherein I hauehave doone amiſſe. By this he meeneth that although Gods children ought to be meeke to receyue correction and good doctrine: yet notwithſtanding it is not ment that they ſhoulde bee without wiſdome and diſcretion. For we ſee what is happened in the popedome vnderunder coloure of beeing ſimple. Mē ſay there, O we muſt walk in ſimplicitie. It is true: but their meening is, that men ſhould ſuffer themſelues too bee led like brute beaſtes, without diſcerning betweene whyte and blacke. But it is not for nought that our Lord promiſeth his faythfull ones the ſpirite of diſcretion: It is to the intent they ſhould not bee led heere and there too daunce at eueryevery mannes pype, nor bee led about lyke poareblind men. VVhat is too be done then? VVee muſt be taught, and wee muſt hauehave the knowledge and certayntie of Gods truthe, too followe and obey the ſame, and when any man ſhall hauehave ſhewed vsus our faultes, wee muſt take warning aryght, thereby too followe the good and eſchue the euill. Thus ye ſee what is ment by thys woorde Teach which is placed heere. And it is a very profitable warning. For there are many folke whiche thynke it ynough to receyue whatſoeuer is ſayde to them. Yea euen without any warrant that it is ſo, or without hauing any firmeneſſe in the ſame. But if wee will hauehave a true fayth: Gods truthe muſt be ſealed in our harts by the holie Ghoſte, ſo as wee may be fully reſolued of it according as ſainct Iohn ſayeth, that wee knowe ourſelues too be the children of God. He ſayeth not, that wee ſuppoſe or weene it, nor that we hauehave conceyued a confuzed and intangled opinion: but hee ſpeaketh of a knowledge. True it is that this wiſedome commeth not of our fleſhly reaſon, nother can oure owne witte and vnderſtanding bring vsus to it: for Gods learning ſurmounteth all capacitie of man. Yet neuertheleſſe it behoueth vsus to conſider, what truth is, and too bee throughly reſolued of it, and not too receiue whatſoeuer men tell vsus at auenture and vnderunder the ſhadowe of ſimplicitie without knowing why or how. But wee muſt diligently inquire of the thing that is told vsus, and when we vnderſtande a doctrine to be good, we muſt determine fully with our ſelues too hold vsus to it. For thencefoorth there is no more replying, it is hygh treaſon when we will open our mouth agaynſt God. Thus yee ſee what wee hauehave too marke heere. So then, ſuch as are ryghtly taught concerning God, may well bee angrie with thoſe that woulde diſguyze Gods trueth with their leaſings: lyke as in theſe dayes it is very requiſite for vsus to be armed with the example of Iob, that we may beate backe all the wicked ſlaunders, wherewith the enemies of God and of his woorde labour to ouerthrowe and turne away our fayth. Ye ſee how the Papiſts doo vsus greate wrongs: inſomuch as it ſhoulde ſeeme wee are not woorthy that the grounde ſhoulde beare vsus. But in the meane while there is no talke of ſhewing why. It is ynough for thē that they hauehave filled the eares of the ignorant ſort afore hand, [bearing them in hande] that we ſpeake againſte the holye Churche bycauſe wee will not be ſubiect to all the traditiōs which they hauehave made. Yea: but it is ſayd that Gods woorde is it that muſt be receyued: and therefore that whoſoeuer ſpeaketh, muſt not aduaunce himſelfe too bring fancies, but muſt ſpeake in ſuch wyſe as men may knowe that the thing whiche hee vttereth is godly and of God. Then muſt God be exalted among vsus. Alſo when the Papiſtes prye out and caſt vp their skum: it behoueth vsus to bee alwayes readye too bee taught. Yea howbeit ſo as it be the doctrine, not of men but of the liuing God, and of him whome hee hath appointed to be our onelyonly mayſter, that is too witte oure Lord Ieſus Chriſt, who nameth himſelfe a ſhepherd, to the intent that wee ſhould be his flocke, that his onelyonly voyce ſhould bee herd among vsus, and that we ſhould ſhake off the voyce of ſtraungers. And moreouer it is not agaynſte the Papiſts only, that wee muſt bee armed with this warning: But we are at this day in ſo miſerable a tyme, as the childrē of God hauehave great neede of inuincible conſtancie to reſiſt ſo many and ſo ſundry aduerſaries. In theſe dayes it booteth not to find fault with the euill and to condēne it: for eueryevery man ſupporteth it too manifeſtly. In theſe days we become to ſuch a bottomleſſe gulf, that if there happen any wickedneſſe, eueryevery man couereth it, yea and iuſtifieth it: and if there be any good, O it muſt needes be condemned. And how ſo? do not men feare this horrible curſe which God hath vttered by his prophet, Curſed be you that call euill good, and good euill? Truely ſo little do men thinke of it, that (as I hauehave ſayde) the euill ſhall be borne withall, yea and borne out: and the good ſhall be borne downe. VVhen a man ſhall not only hauehave doone amiſſe, once or twice, but alſo proceded ſo farre as to ſpyte God too the full: it is all one, ſo it hauehave ſome ſhewe of ceremoniouſneſſe. A man ſhall come and ſay to him, ſee, thou haſte doone amiſſe: yea, but that is all [that is done to him.] This is lyke as if ſome ſeruant in a houſe hauehave confederate hymſelfe wyth the children to guzzle wyne and to play the gluttons in ſome corner, and to do all maner of naughtiue… and yet when the fault is eſpyed, the children ſhould make countenāce to ſay, thou haſt done amiſſe: when as notwithſtanding, they hauehave all of them with one accord compacted themſelues togither with thē, to commit ſuche ryots and vnthriftineſſe. And men vſe the like ceremonies at this day, to mocke God withall, when the euill is exceſsiue as can be. Contrarily needes muſt they be cōdemned that hauehave walked in ſimplicitie and vpryghtneſſe, and whiche hauehave maynteyned Gods quarel. Theſe muſt paſſe the pikes & be cōdemned, whyle the wicked be bolſtred out, and fauoured at al mennes hands. But what is there for vsus to do? we may hardily deſpiſe thoſe that mocke God in ſuch ſort, & take to vsus this cudgell here, which will ſerue to beate them down, & to put them to confuziō before the heauenly iudge: that is to ſay, whenſoeuer any man ſhall teache vsus [aright:] let vsus be tractable and quiet. But if we perceyue hym to indeuer to confound Gods truthe, or to turne it into a lye: let vsus abhorre all ſuch maner of dealing, and let vsus always hold on our owne race. And this is it that is ſayd conſequently, That the wordes of rightneſſe are ſtrong, and what fault finder is there that can finde any fault in them? Heereby Iob meeneth to ſhew, that when a man hath a good conſcience, he ſhall continue ſtedfaſt and neuer bee ſhaken for any thing that can be ſayd to him. True it is that the wicked wil labour throughly to ouerwhelme him: but yet ſhall he continue alwayes in his ſtedfaſtneſſe. And hereby we be warned to walke rightly before God, & to hauehave a good [inward] witneſſe that there hath bin no hypocriſie in vsus. HaueHave we done ſo? Let men aſſayle vsus on al ſides, and we ſhall hauehave wherewith to hold them tacke. True it is that we ſhall not ceaſſe to be greeued: but yet ſhall the wicked neuer hauehave the vpper hand againſt vsus, if we hauehave this rightneſſe wherof Iob ſpeaketh heere. And it is an ineſtimable priuiledge, that ſuch as hauehave kept on their way in this rightneſſe & ſoundneſſe, can neuer be cōfounded. True it is that to the worldward men may oppreſſe them with falſe ſlaunders, and men may diffame them in ſuche wiſe as it ſhall ſeeme that they be the worſt folke in the whole world: according as we ſee the frowardneſſe that reigneth nowadayes, ſo as there is nother right nor indifferencie remayning. VVe be come to the time wherof the prophet Eſay cōplayneth: namely that right is openly oppreſſed, and vprightneſſe and truth are chaced out of the world. And beſides this (ſayeth he) although the miſcheef be increaſed, and ouerfloweth his bounds more & more: yet hath there not bene any man that hath vttered one word to cleere theſe things that are ſo confuzed: but rather it hath ſeemed that eueryevery man hath had a deſyre too augment the miſcheef. Behold at what poynt we be. But (as I hauehave ſayd heeretofore) yee ſee it is an ineſtimable priuiledge that wee can hold that thing for good whyche the world hateth, and that when men poynt at vsus wyth their finger, when they ſpit in our faces, and when they trample all reaſon vnderunder foote. Although we ſee all this: yet notwithſtanding we be not abaſhed ſo as wee ſhoulde inclyne too any wickedneſſe, but doo alwayes continue faſt rooted and grounded in the ſayde truthe, whych is myghtie ynough to maynteyne vsus. And ſo folowing that which is ſhewed heere, let vsus learne to hold vsus always to the word of rightuouſneſſe, aſſuring our ſelues that God will euermore bee on our ſide, and that his truth will bee ſo myghtie, that in the end it will get the vpper had. True it is that forſomuchas men are fugitiue, and runne on ſo headily: the truth hath not alwayes his full ſcope, and it will ſeeme erewhyles to be vtterly ouerthrowne: but let vsus hauehave pacience vntill the day of the Lord do appeare as ſayeth S. Paule. For that is it wherevnto he calleth them, mocking at the ouerweening of ſuche as iudge ſo awkly, ouerthwartly and confuzedly, in charging him with thoſe reproches. But (ſayeth he) I will wayt for the day of the Lord, til God at length diſcouer the falſe ſlaunders wherwith I hauehave bin charged. For whē that day (ſayeth he) beginneth to appeare, thē muſt ryghtfulneſſe come abrode, then muſt ſlaunderers bee conuicted, and then muſt all things turne to their confuſion. Now if God euen in our whole lyfe, graunt vsus the grace too get the vpper hand of all maliciouſe perſones that go about to trample vsus vnderunder foote, when we ſhall hauehave walked vnfeynedly in truthe: much more ſhall wee hauehave that preheminence when the cace concerneth fayth and the ſeruice of God, & the doctrine of ſaluation, that is to wit, God will giuegive vsus ſuch & ſo ſtedfaſt a conſtancie, that when the diuell ſhall hauehave bent all his force againſt vsus, he ſhall gayne nothing at our hāds, according alſo as we hauehave a promis therof. VVherof is it long then, that we bee no ſtedfaſter now adayes, ſeeyng the troubles that are in the world? whereof commeth it that wee ſee ſo many men giuegive themſelues too naughtineſſe? Euen bicauſe they hauehave not this ſaid rightneſſe, and bycauſe they bee not fenſed againſt the manifold aſſaults whiche Satan bendeth agaynſt them. Verely there are ſome of a good minde: if a man warne them, they receyue chaſtizement quietly: if no man trouble them, it is well, they will hurt no man, neyther will they gyue any cauſe of offence. But if they once ſee that iniquitie hath full ſcope, and that if a man meene too liue ſimplely and vprightly, hee ſhall bee pricked on the one ſyde, and punched on the other: then he ſtarteth aſyde and boweth wyth al wyndes. And whereof commeth ſuch inconſtancie? It is bycauſe they hauehave not the rightneſſe that is ſpoken of heere well rooted in their harts. Behold (I ſay) what is the cauſe why wee ſee ſo many wauering men, who are not ſure of the truthe of the Goſpell, inſomuch that they be but as wethercockes that turne wyth eueryevery wynd, or as reedes that bow eueryevery way. And why is that? Euen bycauſe they neuer knew the power of Gods woord and his truthe. For it is certayne that the truth is ſo ſtrong, as the diuell may well aſſayle vsus, and woorke vsus all the trouble that he can deuiſe: but yet howſoeuer the world go, wee ſhall holde our owne, and wee ſhall abide ſtedfaſt in our ſtate. VVhat is too bee done then? Let vsus pray God to make vsus feele the power of his word, whereof mention is made here, (that is to wit, how it is an inuincible fortreſſe) that we may knowe the ſame by experience: and in very deede wee be too blame if wee doo it not. And let vsus not ſay as many ignorant perſons ſaye, I knowe not on what ſyde to turne me, for I ſee contrarieties in mennes opinions, one ſayes this, and another ſayes that. True it is that there are dyuers opinions: but ſo muſt our fayth be tried, and God ſuffereth it, according alſo as Sainct Paule ſayeth that there muſt be hereſies, to the intent that ſuch as are of God, may be knowne by hauing this the conſtancie of cleauing continually vntounto Gods truth, neuer to be turned from the ſame. Then if it be alledged that there are many incounters and diſputations: it is true: but is that as muche to ſay as oure faith muſt therefore bee ſhaken? for wherein ſhall the ſtedfaſtneſſe of this ryghtneſſe ſhewe it ſelfe: that is too ſay, how ſhall a man knowe that the truthe is ſo ſtrong, or where ſhall the power thereof ſhewe it ſelfe, but in vsus? Like as in verye deede when it is ſayde that Goddes woord indureth for euer, it is not ment that it is alwayes but in heauen only: but that it is alſo in the harts of the faythfull, according as ſainct Peter ſheweth vsus, that although wee bee toſſed with many ſtormes and tempeſts in this world: yet ſhall our fayth neuer be ſhaken downe. So then it is certayne that Gods truthe is myghtye ynough too withſtand all aſſaultes, according as it is ſayde, the victory that ouercommeth the world is this, namely euen your faythe, as Sainct Iohn ſayes in his canonicall epiſtle. And ſo, are wee deſyrous too profite well in the Goſpell and in the ſchoole of God? Then let vsus learne, not only too take and too followe that, whiche is good: but alſo too anſwer therevnto in ſuch wiſe as wee maye proteſt, I will doo ſuch a thing, not only bycauſe I hope too bring it too paſſe: but alſo bycauſe God wyll gyue mee ſtrength too withſtande the temptations whych the diuell ſhall prepare againſt mee, ſo as I ſhall neuer fayle whatſoeuer betyde. And where as it is ſayd, whiche is the faultfinder among you that can find fault with any thing? it is too ſhewe that the enemies of God may well practyze, and well vſe craftie conueyances and naughtineſſe: but they ſhall neuer obteyne too ſuppreſſe the truthe. Not that they ſhall not ſtreyne themſelues to do it, or that they ſhall not deuiſe any thing that may ſerue to ſtrengthen them withall: but yet (notwithſtanding all thys,) God will maynteyne the caſe of his ſeruantes, and at length ſhewe that the truthe is certayne. I ſay the wicked ſhall do their indeuer, yea and ſometimes they ſhal ſeeme to hauehave the vpper hand: but by that meanes God puniſheth the vnthankfulneſſe of the world. And this is it that ſainct Paule meeneth by ſaying that the wicked and ſuch as anoy the Church ſhal go on and preuayle and increaſe. And how is that? Is it not for that God giueth Satan the brydle, and ſuffereth the diuels champions to aduaunce themſelues in ſuch wiſe, as it ſeemeth that they ought to be Lords of all? But God ſuffreth it not without cauſe: for we ſee the vnthankfulneſſe of the world. There are many that would willingly be deceyued, and which are greued when men teache them in all pureneſſe: who coulde fynde in their hart that Gods word were ſo confuſed, yea euen in ſuch ſort as a man myght not knowe nor diſcerne aught, but that it had twoo faces [in one hoode] as they ſay. Otherſome, although they can abide to heare one ſay the truthe, yet they hauehave no greate care too be throughly rooted in it: all is one too them. Now foraſmuch as God ſeeth in the one ſort ſuche a maliciouſneſſe, and in the other ſort ſuch a careleſneſſe, that it turneth euen to an open rebelliouſneſſe, and many men quenche the lyghte that God ſetteth before them: do wee maruell if he ſlacke the brydle too the wicked, and too thoſe that turne the truthe intoo lying, and vtterly deface it? But yet in the meane whyle it is certayne, that God ſtrengtheneth and mainteyneth thoſe to the end, whome he hath taught his truth. And ſo yee ſee wherefore it is ſaid that the faultfinders maye well ſtreyne themſelues: howbeit in the ende they ſhalbe vanquiſhed, and God will ſhew himſelfe too be on that ſide where good right is. And this is ſpoken, not only of the doctrine of the Goſpel: but alſo of al that euer concerneth the life of the faithfull. True it is that the doctrine of ſaluation is one of the preciouſeſt things that god hath. And therfore ye ſee alſo that he wil ſhew the power thereof in ſuch wiſe, as he will deſtroy the wicked by the breath of his mouth, and they ſhall feele that the ſayd word which they hauehave deſpiſed, is a ſworde too ſlea them with, and to driue them into damnation. Then behoueth it God to vtter his power in this behalfe aboue al. But yet in other doings, whenſoeuer we be wrongfully oppreſſed by men, and that whereas we ought to be ſuſteyned, it ſhal ſeeme that all goeth cleane Backward: yet let vsus not ceaſe to truſt ſtill in God. And why? For wee may perhaps bee little ſet by for a time, and we may be abhorred as if there were nothing but euill in vsus: But let vsus be contented too hauehave God and his Angells too bee good witneſſes of our ſoundneſſe. Let vsus tary till God chace away all droopie darkneſſe, and make our innocencie to ſhine out, that it may be ſeene as the breake of the day. Thus ye ſee what we hauehave to marke in this ſtreine. And by and by Iob addeth, that his friends which came to him vnderunder pretence to cōfort him, hauehave framed talke to confound his holy purpoſe (that is to ſay, to confound his right ſayings) and hauehave let the words of the afflicted paſſe into the wind. Heere Iob accuſeth thoſe of extreme ſpitefulnes, which proceede ſo egerly againſt him. And it behoueth vsus to mark wel this point. For no doubt but the holy Ghoſt ſheweth vsus heere, what wee hauehave to beware of, if we be loth to diſpleaſe God & wold not make as it were open war againſt him. Behold (I ſay) a vice that is hateful before God: which is, whē we will be cūning to ouerthrow a good matter: ſpecially whē it happeneth that we aduaunce our ſelues againſt them that are afflicted to the worldward: and when there is ſuche preſumptuouſneſſe in vsus, as we will prouoke them to caſt themſelues into deſpaire: and yet there is no vice ſo ouer rife as this. And why ſo? Bycauſe no man thinketh of that which is told heere: namely, that when men forge ſuch inuentions, (that is to ſay,) when they deuiſe things to ouerthrow all equitie (as much as they can) and to make ſuch krinks as the truthe might not bee knowne any more, nor take place any more: it is all one as if they came too iuſtle againſt God, and tooke hym to be their aduerſarie partie. Now then, if men would thynke themſelues to ſay thus, howe no we, we bid battell vntounto God: it is certayne they wold be ſo afraid as their heare would ſtand vp vponupon their head, ſo as it would be a bridle to them to hold them in, that they ſhould not fling themſelues out ſo at randon. But ſith that we thinke ſo little of it: at leaſtwiſe let vsus receiue that which God ſheweth vsus, ſeeing that he gyueth vsus warning in this ſtreyne. Ye ſee then in effect what wee hauehave to beare in mind: that is to wit, that when any man ſpeaketh to vsus, we ſhould delay our anſwere vntill wee know what the matter is. VVe ſee there is ſome communication miniſtred: what is to bee done: Let vsus herken, and marke whither it be godly and true or no: and let vsus pray God to giuegive vsus the ſpirite of diſcretion, that we may vnderſtād what the truth is. And whē we hauehave founde it, let vsus not replie againſt it. For (as I hauehave ſayd heretofore) moſt men ouerſhoote themſelues vnaduiſedly, bycauſe they knowe not that it is God againſte whome they ſet themſelues. By meanes whereof they ceaſe not too proceede in it with an euill conſcience. For although they be not directly minded to ſay, I wil go iuſtle againſt God: yet they ſee well ynough, that God gyueth thē not leaue to auaunce themſelues after that ſorte againſt goodneſſe, to ſuppreſſe a good cace: they ſee that well ynough. And therefore it is certaine, that all they which yeeld not ſimply to that which is good, cannot excuſe themſelues, but that they hauehave through a certaine maliciouſneſſe fought againſt God. But nowe, let triall be made, and it will bee found, that all mē both great and ſmall ceaſſe not to wage deadly warre continually againſt God, and to worke him ſpite. And for proofe hereof, ſhall euer any cace be ouerruled by iuſtice, wherein there ſhall not bee vſed a number of ſlights to turne the good into euill? And yet notwithſtanding looke vponupon the holieſt and beſt priuiledged place that is: and the ſame is as ſhamefully defiled, as none is more: there is ſuch ſtinking beſtlineſſe, as euē the bawds of brothelhouſes wold be aſhamed of it. For men diſguiſe things, yea and corrupt them in ſuch ſort, as it may ſeeme that they hauehave conſpired to ſhet all equitie and vprightneſſe out of dores. And yet notwithſtanding in the mean while men make countenance as though they ſawe no ſuch thing, and would fayne couer the leawdneſſe which is too too apparant and notoriouſe. It is euen like as if a man had caſt vp a handfull of aſhes to darken the ſunne, & ſhould ſay that the day were at an end The things are knowne as well as may be, and yet do men ſtil aske what is it? And which worſe is (as I ſaid) the ſame is ſeene euen in the ſeate of iuſtice. On the other ſide it is to be ſeene how the diuell poſſeſſeth al. The Temples of God which ought to be dedicated to the ſeruing and worſhipping of God purely as he commandeth, are ſtuffed with ydolles, ſo as there is nothing but corruption and caneldirt wherwith to ſend ſilly ſoules to deſtruction. In effect wee ſee that in all the life of man there is nothing but diſguiſing of things, ſo as there is no more tidings to be hearde of the ſayd ſoundneſſe and vprightneſſe whereof wee hauehave ſpoken. And heerewithall we hauehave to marke thys ſaying, That the words of an afflicted perſon, (or of a deſpiſed perſon) paſſe away into the winde. For ye ſee howe the cauſe why men auaunce them ſelues againſt God, is for that they ſet too much by themſelues, and thinke there is no wiſedome but in their owne brayne. Truly in all the affaires that men hauehave, eueryevery man ſeekes his own auayles And therefore when a naughtipacke woulde eſchue the puniſhment that he hath deſerued: he wil by and by hauehave his faire flatteries and gloſes at hand, to the intent it ſhuld not be knowne howe the cace ſtandeth, whither it bee a money matter or any other thing. Behold how men corrupt the truth and turne it into a lie, for their owne aduauntage ſake. But if the caſe concerne the doctrine of faith, and the Goſpell: what elſe is the cauſe of ſo manye counterſayings, and that we ſee ſo many Sophiſters come now adayes to mocke God flatly with their ſophiſticall ſuttleties, but the pride that is in thoſe which thinke thē ſelues to hauehave witte ynough to winne their ſpurres, and to reaſon Pro & con, as they terme it [that is, to reaſon of and on, or too & fro on both ſides?] No doubt but Gods ſpirite ment too taunt here this pride and preſumtuouſneſſe, too the ende that if we purpoſe to keepe our ſelues from being enimies to God in fighting againſt his truth: we ſhoulde ſhake off this ouerweening, and not deſpiſe oure neighbours to tread them vnderunder feete, but rather be contented to be taught euen by a little childe if God ſhall hauehave opened more vntounto him than vntoo vsus: according as Sainct Paule ſheweth, that ſuch as hauehave the ſpirit of prophecie, although god hauehave giuen them the grace to teach others, muſt notwithſtanding not diſdayne to giuegive place too any other vntoo whome God ſhall hauehave giuen more knowledge than to them. Yee ſee then what we hauehave too marke in this ſtreyne. And finally Iob concludeth, that thoſe which pretended to be his friendes, do nothing elſe but dig a pit, for ſuch a man to ſtumble into, as ought too bee hilde vp: and that they ſeeke nothing but too winde the fatherleſſe. Hee vſeth this manner of ſimilitude, bycauſe a fatherleſſe childe hath no meane to defend himſelf, but is left as it wer to the ſpoile. So Iob (as one whom God ſcourgeth to the vttermoſt) ſheweth vsus that we ſhal not ſcape Gods hand and vengeance, except we laboure to ſuccoure ſuch as are miſerable: that is to ſay, ſuche as are worthy of pitie and compaſsion, as was ſayde yeſterday. Lo what we hauehave to marke in the firſt place. But in concluſion hee exhorteth them, too turne againe: and then (ſaith hee) there ſhal be none iniquitie: Turn yee agayne (ſaith he once ageyne) And my righteouſneſſe ſhall appeare in this behalfe. Iob in exhorting thē, ſheweth well with what mind we muſt find fault with the euill and condemne it: that is to witte, to bring men backe againe, if it be poſsible to atteyne to it. Therfore let vsus thinke vponupon it, to the intent that ſuch as will take warning may not periſhe in their ſinnes: but rather that being ſorie for thē and aſhamed that they hauehave offended God, they maye retourne vntounto him with a greater affection. True it is that when we find that ſuch as hauehave offended God are not touched with the feeling of his iuſtice, & of his vengeance, inſomuch that if a man manace them, he ſhall win nothing at their hands: it behoueth them too bee touched too the quicke, to make them abaſhed, if hee purpoſe to bring thē to repentance. But howſoeuer the cace ſtand, we muſt alwayes ſhoote at this marke which is ſhewed vsus heere: that is to witte, to drawe them backe according to the manner that Iob vſeth in this proceeding here. And as touching that he ſayth, Turne ye againe and there ſhall be none iniquitie: true it is that a man may expound this ſtreyn as if he ſayd, There ſhall be no more iniquitie in you. But there is more reaſon too ſaye, Retourne ye and there ſhall bee no more iniquitie: Turne ye agayne and my righteouſneſſe ſhall be knowen heere, as if Iob ſhoulde ſaye, what hath bin the cauſe that you hauehave hitherto condemned me as a man whome God had caſt away, ſo as to your ſeeming I ſhuld be the worſt man in the worlde? what is the cauſe why I hauehave cryed out in my ſelfe, and hauehave not bin herd at your hands? It is for that you hauehave turned your backs to al reaſon, and therefore turne yee agayne, and my righteouſneſſe will be apparant. This wil be the better vnderſtood, when I ſhall hauehave applied it to our inſtruction. Firſt and formoſt we be put in mind heere, that whenſoeuer wee condemne the good and allow the euill: that commeth of our owne meere default, ſo as we cannot ſay, behold I hauehave bin deceyued, and I wiſt not what the matter ment. Let vsus not alledge this nor that. For it is certaine that we ſhall alwayes be found blameworthy if wee condemne that which is good and allowe the euill: and God conuicteth vsus inaſmuch as he declareth that we hauehave not voutſaued to open our eyes, and to ſee what hee ſheweth vsus. Do men then followe lies in ſted of truth? Are they ſo blind that they know not what is good? It is bycauſe they hauehave turned their backs vponupon God, and for that there is in them ſome maliciouſneſſe, ſome hypocriſie, or ſome careleſneſſe. Then if God ſuffer vsus to hauehave our eyes ſo ſeeled vp as we cannot diſcerne betwene good and euill: it is bycauſe we hauehave not had ſo good regard vntounto God as becommeth vsus, when he was redy to teach vsus familiarly ynough. Marke this for a ſpeciall poynt. But whenſoeuer we bee ſo caried away as wee hauehave not the ſpirite of wiſe dome, but do euen allow of the euill, yea and cheriſh it, the remedy is for vsus to returne, and that we be not wilfully bent to continue in the falſe opinion that wee hauehave conceyued: except wee will fall intoo the bottomleſſe pit whereoutof there is no eſcaping for ſuch as are ſo bleared and cannot abide that God ſhould enlighten them: for ſuch manner of men muſt needes come to the top of all confuſion. Then let vsus bethinke vsus to turne head aſſoone as wee ſhall hauehave knowen our fault. For when God ſheweth vsus the fauoure to giuegive vsus warning: if wee giuegive care to him to heare what he ſayth, he will not ſuffer vsus to bee led aſtray by euill continually, but he will bring vsus backe agayne into the good way. Herewithall it be houeth vsus to marke well how Iob addeth, Returne ye yet agayne and my righteouſneſſe will appeare. Here he betokeneth two things, The one is, that it is not inough for vsus to come to it ceremoniouſly, to ſay, It is true, there is a fault▪ according as we ſee that they which hauehave fowly offended God, and which hauehave bin the cauſe of ſome ſuche vnrecouerable inconuenience, the ſore whereof required letting of bloud, inſomuch that there hath folowed ſome ſtumbling and confuſion in the Church▪ euen they which hauehave bene giltie of ſuch a trayterouſneſſe, ſhal do no more but come and ſay: It is true, I hauehave done amiſſe. All this is nothyng elſe but a mockerie. It is well ſeene with what zeale and with what affection they proceede in that behalfe: namely that they are not minded to retourne vntounto God, verely not to retourne in ſuch ſort as it may bee knowne that they repent them. And this is it that Iob ment too ſhewe▪ in that hee contented not hymſelfe to hauehave ſayde once, Turne ye agayne, but ſayd Turne ye agayne the ſecond time. The ſeconde poynte that we hauehave to marke here, is that when God ſhall hauehave diſcouered our iniquitie that wee hauehave conceyued ſome wicked imagination that hath turned vsus away from the good: in the ende it behoueth vsus to acknowledge our faulte, that we may returne vntounto God. As how? I ſayd that by applying this to our owne inſtruction, wee ſhoulde hauehave the eaſier vnderſtanding of it. Some men are to be found, who for a time ſhall be eſtranged from Gods truth and from the right way. And why ſo? For they hauehave ſome ſcrupulouſneſſe, or ſome euill opinion, according as the deuill is neuer without thys ſlight, to trump one thing or other in our way, to the end that Gods word may hauehave no more ſauoure in our taſt, and ſpecially that we may be weery of it. And verely whē ſuch maner of folke retourne, there ſhall be no more iniquitie: that is to ſay, God is mercifull to them, ſo as he giueth them the grace to be no more glutted and wery of his word as they were before. Ye ſee then after what ſort iniquitie ceſſeth when men returne. Neuertheleſſe, when they be entred into the good waye, it behoueth them to go on yet further. And how? They muſt returne yet once more, that is to witte, they muſt bethinke them, Alas, I had bene a poore forelorne creature had not God had pitie on me: and now that it hath pleaſed him to take mee to mercy, I referre my ſelfe wholly vntounto him, beſeeching him to gouerne me hencefoorth according to his good will. Now when ſuche men retourne double, then God maketh them to ſee that which they knew not at the firſt. And in reſpecte heereof, lette eueryevery of vsus beethinke himſelfe, that wee may hauehave oure recourſe vntoo God, praying him that after hee hath once inſtructed vsus in hys truth, he will confirme vsus after ſuche ſorte in the ſame, as we may neuer ſtep out of the right way, and as the deuill may neuer thruſt vsus aſide.
And now let vsus caſt our ſelues downe before the face of our good God, with acknowledgement of our faultes, praying him to make vsus feele them in ſuch wiſe, as wee may walke according to his will, and alwayes bee confirmed more and more in the ſame grace which he hath gyuen vsus once already when he called vsus to be of hys houſhold. And foraſmuch as we are ſo greatly inclined to go aſtray: let vsus pray him to beare with our infirmities, vntill he hauehave quite and cleane rid vsus of them. And ſo let vsus all ſay, Almightie God and heauenly Father, wee acknowledge our ſelues, that wee bee not worthy to lift vp oure eyes to heauen, &c.