Sermons on Job, Sermons · Chapter 9 · Sermon 35
The .xxxv. Sermon, which is the thirde vponupon the ninth Chapter.
This Sermon contayneth ſtill the expoſition of the .xiij .xiiij. and .xv. verſes, and then the text that is ſet downe here.
16 If I call vponupon him and he anſvver mee yet vvould I not thinke that he hath heard mee.
17 He hath ſmitten mee dovvne vvith a vvhirle vvind, and he hath vvounded me vvithout cauſe.
18 He giueth mee no ley ſure to take breathe, but he filleth mee vvith bitterneſſe.
19 If man go to ſtrength, beholde hee is ſtrong: and if a man deale [vvith hym] by Iuſtice, vvho is he that may cope vvith him?
20 If I iuſtifie my ſelfe, myne ovvne mouth condemneth mee: If I alledge myne vprightneſſe, he ſhall eſteeme me frovvard.
21 If I ſay I am ſound, yet knovv I not my ſoule, and my life miſliketh me.
22 Behold one point vvherein I am reſolued: that is to vvit, that God deſtroyeth the ryghtuous and the vnryghtuouſe alike.
YEſterday: wee treated of thys poynte, namely that although wee knowe not our ſinnes ſufficiently: yet notwithſtanding it behoueth vsus to come vntounto God with intreatance. That is to ſay, eueryevery of vsus muſt acknowledge himſelfe a wretched ſinner and aſſure ourſelues that all of vsus hauehave neede of the merciemercy of him that can condemne vsus with good right, according as Paule ſayeth, that al of vsus are runne in arrerages with him And why ſo? bycauſe (ſayeth he) we be deſtitute of Gods glory. As to menward we may wel glorifie ourſelues, and it maye ſeeme vntoo vsus that wee hauehave good cauſe ſo to doo: But come wee once too the greate iudgementſeate, there we muſt al of vsus ſtand confounded. And here ye ſee why it is ſayd, that if God withdrawe not his wrath, all ſtrong helpes ſhall bee beaten downe by hym: and when we ſhall hauehave gathered togither all that may ayde vsus, God ſhall ouerturne it eueryevery whit, except he be pacified: that is to ſay, except that hee of his goodneſſe receyue vsus to merciemercy. For there is no hope at all that wee ſhould preuayle agaynſt him. Therfore it behoueth vsus to fall to ſome agreement. And how may God be ſet at one with men? Is it by making payement of themſelues? or is it by ſhewing themſelues to be rightuouſe when hee maketh inquiſition? No, but by making intreatance according to that which I hauehave ſayd already. Then let vsus mark how it is in vayne too ſeeke meanes heere and there too withſtand Gods wrath, or to ſtop it that wee ſhould not be conſumed by it. It behoueth vsus to keepe the way that is ſhewed vsus here: that is to wit, the wrath of God muſt be pacified. Thus much concerning that poynt. Nowe Iob addeth that it were but loſte time to make choice of woordes with God. VVhereby he doeth vsus to wit, that mē may like well to vſe retorik, according as there are many that beſotte themſelues with their owne words, and like well of them, and are of opinion that like as they bleare the eyes of them that are not very cleerſyghted: ſo God ſhall bee beguyled with them alſo. But Iob ſayeth heere, that when we ſhall hauehave chozen our words, and told a goodly painted tale that might amaze our hearers, God will not paſſe a whit for it. Then muſt all babling and all retorike ceaſſe when wee come before the heauenly throne. For tungs are not heard there: Mens thoughts muſt come to light there: theſe bookes muſt bee opened there. God will make none other inquiſition than the bringing forth of our owne cōſciences, which may as now hide and excuſe themſelues in many ſtartingholes: but as then they muſt …y themſelues open, ſo as all muſt be knowen and apparant. So then let no man beguile himſelfe with that which he can alledge afore men. For all that geere muſte be ouerthrowen, when God ſummoneth vsus before hym. And heereby Iob meeneth in effect, that wee muſte not meaſure Gods rightuouſneſſe by the rightuouſneſſe of men. And why? If wee pleade after the manner of men, then no doubte but that our cace will go on ourſide: yea as wee ſuppoſe. But when the whole worlde ſhall hauehave quitte vsus and iuſtified vsus, yea and clapped their hands at vsus, and that wee on ourſide ſhall hauehave liued in ſuch ſorte as no fault may bee found in vsus: yet ſhall wee ſtop ſhort when wee come vntounto God: the chaunce ſhall bee quite chaunged. Lette vsus learne then, that all the aduauntage that wee can hauehave now to the worldwarde, ſhall bee nothing but vanitie. And ſo, will wee ſtande before God? we muſt firſt marke well what he is: wee muſte call too mynde his mightie power, whereof mention hathe bene made heeretofore: and then ſhall we bee bereft of all glorie according to Sainct Paules ſaying: In ſteade of imagining our ſelues to hauehave any power to cleere our ſelues, wee ſhall finde that there is not ſo much as one ſilie drop of goodneſſe in vsus that deſerueth too bee made account of. VVhen men are ſo condemned, they will flee for refuge to the merciemercy of God. And that is the very poynte that the holy Ghoſt intendeth to bring vsus vntounto. Now it foloweth, when I ſha'l hauehave called vponupon him, and hee hauehave anſwered mee, yet ſhall not I thinke that hee hath hearde my voice, nor that hee hath hearkned to it. Beholde heere a ſtraunge ſaying. For although God heare vsus not to outwarde apparance: yet doth hee make vsus to feele his goodneſſe in ſuch ſorte as wee bee not vtterly deſtitute of his help. But Iob ſayeth, that when hee ſhall hauehave obtayned his requeſtes, ſo as God hath had pitie of him and anſwered him: yet will hee looke to bee condemned at his hande, that his prayers hauehave profited nothing at all. Howe ſhall we take this? There is no doubt but that Iob expreſſeth what the temptations of men are, ſo long as God ſheweth himſelfe againſt them, according as wee hauehave ſeene how he followeth the like phraze of ſpeache heeretofore. True it is that Iob reſted not there: but yet was hee touched with ſuche a paſsion: and there is no man but he findeth himſelfe in the ſame plight when God commeth to call him, and make hym to feele his iuſtice after ſuch a ſorte, as he is vtterly diſmayde. VVe come not ſo lowe at the firſt brunt, it is true: but if God come to fight againſt vsus in ſuche wiſe as wee ſee him like an enimie or aduerſarypartie againſt vsus, it is certayne that we ſhall bee frighted with ſuche a feare, as nothing may aſſuage the anguiſh wherewith wee ſhall bee ouertaken and incombered: and although God hauehave anſwered vsus, yet we beleeue not ſo: but rather we thinke that …e perſecuteth vsus, and that in whatſoeuer hope he hauehave put vsus, yet notwithſtanding he will not ceaſſe to increace ſtill his ſtripes. Ye ſee then in what diſcomforte they bee whiche hauehave once taken a conceyte that God is againſt them. And for aſmuch as this preſent paſsion is dreadfull: we hauehave good cauſe to ſence our ſelues aforehand that wee may withſtand it. And how will that bee: Firſt and formeſt lette vsus vnderſtande, what it is too bee in like caſe as Iob was. There are very fewe that thinke of that. For according to our owne ſenſualitie, it ſeemeth too vsus that there is none other miſerie nor aduerſitie, than that whiche wee feele in our bodies and in this preſent lyfe. And ſo wee come not too theſe ſpirituall battels whereby God trieth vsus by holding our conſciences ſo locked vp, as wee wote not what to ſay but that he is riſen vp agaynſt vsus, that hee thundereth downe vponupon vsus, and that he hath ſet vsus ful afore him as a white too ſhoote at. Although God examine vsus not ſo neere the quicke at the firſt, yet muſt eueryevery of vsus hauehave an eye therevntoo, and thinke wyth oure ſelues: Alas if God ſende vsus but onelyonly ſome ſickneſſe, or if he ſmite vsus after ſome other maner as in reſpect of our bodie, it is a ſmall thing in compariſon of the torments that hee maketh folkes feele when hee ſetteth nothing afore them but his wrath and vengeance, and when he maketh as though he would damne them and drowne them vtterly. Seeing the cace ſtandeth ſo, let vsus pray our God that when it ſhall pleaſe hym too bring vsus too that poynt: hee will then giuegive vsus power and ſtrength to ſtande out. And howe? Euen by calling his promiſes to remembrance. True it is that Gods wrath is a conſuming fire: And truly ſo ſoone as he giueth vsus any incling of it, wee muſt needes bee vtterly diſmayde. And vndoubtedly it is not for men to ſeeke ſtrength in themſelues to withſtand ſuch incounters, but they muſt be faine to borrowe it at Gods hand. According then as God diſmayeth vsus when he ſheweth vsus any ſigne of his vengeance: ſo on the contrarie part, he rayſeth vsus out of our graues, yea euen from the bottome of hell, and finally lifteth vsus vp aboue the cloudes of the ayre, when he maketh vsus taſte of his goodneſſe euen by meanes of his promiſes. Lo howe wee borrowe ſtrength of God too fight agaynſt our temptations. But yet neuertheleſſe, Iob ſheweth vsus heere, that the faythfulleſt, the pacienteſt, and thoſe too whom god giueth more of his ſpirit than he doth to other men, ſhall not for all that be exempted from this preſent temptation: that is to wit, that they ſhall not know where to become in the middes of their diſtreſſes, when God preſſeth vponupon them If he heare them, they will think they be ſtil ſhaken off, and that God is not minded to pitie them. If theſe temptations ſhould laſt ſtill, it is certaine that wee ſhould not miſſe but blaſpheme God. VVhen faith were once quenched, we ſhould needes go aſtray: & we ſhould bee harried away with a helliſh rage. Howbeit when God woundeth the faythfull after that ſort, he by and by abateth the ſmart of the ſtripes, & healeth them. And (which more is) we ſhould bee ouerthrowne and flung downe to hell with the turning of a hande, if God gaue vsus not ſome taſt of his goodneſſe in ſuch diſtreſſes. Had Iob hild himſelf faſt to this cōcluſion, that God intended not to heare him: he had bene vndone, and there had beene no more remedie with him. Let vsus marke then, that hee was not poſſeſſed nor oppreſſed with ſuch a deſpayre as hee vttereth here, but that God made him to feele his goodneſſe in ſome ſort. VVe ſee this yet much better in the perſon of our Lord Ieſus Chriſt. He ſayth, VVhy haſt thou forſakē me? And in deed he is there in extremitie, as the partie that beareth the burthen of al the ſinnes of the world. Therefore it was requiſite that for a while Ieſus Chriſte ſhould feele himſelfe as it were forſaken of God his father. But yet neuertheleſſe he had a cōfort to the cōtrarie as he ſhewed by ſaying, My God, my God. So long as we cā call vponupon God, aſſuring our ſelues that he is our ſauiour, & that we may preace vntounto him: ſo long doth faith beare ſway, and thereby wee bee perſwaded that God hath not forſaken vsus. But yet in the meane while, we ceaſſe not to hauehave this ouerheady paſsion, wherein our fleſh findeth it ſelfe as it were in a gulſe, ſo as it hath no light in reſpect of naturall vnderſtanding, nor in reſpect of aught that wee can ſee: inſomuche that when wee hauehave debated the matter throughly, wee can conclude none otherwiſe but that God is agaynſt vsus, that God is our enemie, or at the leaſt that God hath ſet vsus in that plight as a pray gyuen vp vntounto Sathan, ſo as there is no more hope nor meane of recouerie. Yee ſee then too what plundge God putteth vsus, howbeit but only in reſpect of our fleſhly vnderſtanding, according too our owne reaſon, & for aught that wee can ſee by nature. But God giueth vsus as it were a ſparke of brightneſſe, and hee giueth vsus ſome feeling of fayth, howbeit that wee neither know it nor can diſcerne it. And here yee ſee why S. Paule ſayeth, that the ſighes and gronings whiche God ſtirreth vp in vsus too make vsus pray vntounto him, are vnutterable: that is to ſay, they cānot be expreſſed. Beholde a faythfull man that prayeth vntounto God, he ſigheth and groneth, and after what maner? Beholde (ſayeth S. Paule) when the faithfull perſon maketh ſupplication vntounto God, he knoweth not what he doeth: it is a thing that outreacheth his mind & al his thoughts, not that wee become like brute beaſtes in praying vntoo God: not that wee bee voyde of vnderſtanding: S. Paule meeneth not ſo: but his intent is to ſay, that God worketh after a ſtraunge faſhion when wee bee ſo ouercombered with our owne paſsions, as wee wote not what too ſay, nor ſee not any likelyhood that he will bee fauorable and mercifull to vsus. Now then when we be in ſuch a pecke of troubles, although our inſight be ſo dimme as we cannot perceyue that, God will ſupplie our infirmities: yet neuertheleſſe let vsus tarie his leyſure till he woorke in vsus, yea euen by ſome meane that is vnknowne too vsus and too high for vsus to attaine vntounto. Lo howe Iob pretendeth that hee beleeued not that God had regarded him, nor heard him, although he anſwered him. To bee ſhort, hee doeth vsus to vnderſtand, that this preſent temptation was ſo vnruly and exceſsiue, as he forwent the whole taſte of Gods goodneſſe, yea and that his fayth was as good as quenched as in reſpect of his owne naturall reaſon. Not that it was vtterly periſhed: but bicauſe it was as a little fire vnderunder the Aſhes, it was as good as choked. If Iob were ouerwhelmed with his tēptation: alas what ſhall become of vsus? If he whom the holy Goſt hath ſet before vsus for a mirrour of pacience was brought ſo lowe, as to be falne into ſo deepe a pit of dreadfulneſſe: I pray you, if God touch vsus to the quicke, muſt not we needes be more ſwallowed vp to that whirlpoole? So muche the more neede then hauehave we to pray God, to ſtrengthen vsus. And though we light now and then into ſuch temptations: let vsus not bee out of hart, it is no token that God hath caſt vsus away, nor that we be deſtitute of his holy ſpirite. And why ſo? For he vſeth a wonderfull faſhion of gouerning & reſcuing thoſe that are his, notwithſtanding that in reſpect of their owne nature they hauehave conceyts and imaginations which diſmay them and plundge them ouer head & eares yea euen downe into hell, ſo as there remaineth nothing for them to ſay, but that the Diuell holdeth them as his ſlaues. But what? They hauehave their eyes ſo troubled for a time, as they are not able to loke at him, but they are as it were dazeled at it: neuerthelater he leaueth them ſome feeling of his Maieſtie to holde them alwayes backe, that they ſhould not vtterly deſpayre. Thus ye ſee how the effect that we hauehave to marke, is that in the middes of theſe great temptations, where the Diuell ſhall hauehave wonne ſo much at our hands as that it ſhall ſeeme vntounto vsus that wee muſt be vtterly ouerwhelmed, and that there is no ſhift to get out of it: we muſt continue in calling vponupon our God, yea euen til ſuch time as he hauehave giuen vsus the light again which was as it were ouercouered in vsus for a time. Not that it was quite quēched, as I hauehave ſayd: for what ſhould hauehave become of vsus if God ſhould hauehave left vsus vp for altogither▪ but God ſuffereth the ſayd brightneſſe of fayth and of his holy ſpirit which he hath put into vsus, to be as it were ſtifled, after the ſame maner that I hauehave alreadie declared by cōpariſon of a litle fire ouercouered with aſhes, in which cace the fire may neuertheleſſe bee kindled againe in time. Euen ſo is faith ſmouldred after ſuch a ſort, as it ſheweth not one ſparke, vntill God kindle vsus againe, & chace away the darkneſſe where with wee were poſſeſſed and ouerwhelmed. And after that Iob hath vttered this ſentence, he addeth: Beholde be hath ſmitten me downe with a whirlwinde, and wounded me without cauſe. VVhen Iob ſayeth that God had ſtrickē him downe with a whirlwind, it is to ſignifie that it is no wōder though he imagin that God is ſo ſore agaynſt him that he cānot by his natural reaſon hope for any fauour at his hād. Do ye thinke it ſtraunge (ſayth he) that I ſhould ſay, I cannot ſuppoſe that God doth heare me, when he ſhal hauehave anſwered me? for I hauehave an eye to this preſent affliction, wherewith I am ſo wholly poſſeſſed, as nothing may aſſuage my grief. This is it that I hauehave touched already, namely that the woundes which God maketh, when he ſheweth himſelf as our enemie, & whē he cyteth vsus to iudgement, & we ſee nothing but an angry coūtenance: are very ſenſible. Therfore whē we come to that poynt, it is certaine that we bee ſo ouerwhelmed with ſorrow, as nothing may cōfort vsus nor giuegive vsus pacientneſſe. Now we ſee what Iobs meening is: that is to wit, that for that preſent time, Gods wrath & the feeling that he had therof bereft him of al mean of cōforting himſelfe, and of all harkning to the declaration that could be made to him to comfort him withall. But we muſt alwayes beare in minde what hath bin declared heretofore, that is to wit, that God neuer ſheweth himſelfe ſo angrie towardes his owne, but that he maketh them to feele hys goodneſſe in ſome wiſe or other, howbeeit not ſo as they alwayes perceiue it. And it is a thing not eaſie to comprehend, that this ſhould be ſo. Neuertheleſſe it behoueth vsus to wayt for it, if we wil be Gods children: but yet we ſhall hauehave much ado to perceiue it but by practiſe. Some poore mā being aſſaulted with theſe tēptations [ſhall perchanc I ſay,] how is it? doth God regard me? No: for beholde pine away, & I cal vponupon him, and yet I find no cōfort, and therfore it is a ſigne that he hath ſhaken me off. Afterward his ſinnes come to his remembrance, & the Diuel ſtirreth vp ſtore of ſuch ſtuffe as are horrible. Thus ye ſee a poore creature that is vtterly ouerwhelmed. VVhen this is paſt, then cōmeth God to make al whole again, the conſcience that was ſo tormented afore, becōmeth quiet: loke where was nothing but darkeneſſe before, there doeth he nowe ſhine, there ſheweth he a ſwete & amiable coūtenance after the maner of fayre weather. That is to wit, though the partie were in ſuch temptations for a time, did God ſuffer his fayth to periſh and to be vtterly disfeated? No, it is impoſsible, for fayth is an vncorruptible ſeede in oure ſoules. Howbeeit (as I hauehave ſayd alreadie) as in reſpect of mans whole naturall wit and reaſon, we muſt needes be as blind, vntill God ſhew vsus his fauor. And it behoueth vsus to marke wel theſe wordes when Iob ſayth, that God ſmyteth him with a whirlewind: for his intent is too vtter an extraordinarie maner of dealing. It is not as though God layd vponupon me with a cudgell, or as though he had giuen mee a ſtripe with a ſwoorde: But he hath afrighted me (ſayeth he) as if hee had caſt downe ſome thunderbolte or ſome whirlwinde vponupon mee. The blowes that wee receyue heere bylowe, are not alwayes ſo deadly: but if thunder light vponupon vsus from heauen, wee bee but deade men. Iob therfore meeneth, that the wounds which he hath receiued are as if he were ſunken into the bottōleſſe deepes. And why? For (ſayeth he) lightning and whirlwinde are falne vponupon me frō heauen. And this is worth the noting. For it is one of Satans policies to driue vsus to deſpayre, by bearing vsus in hand that God hādleth vsus with vnaccuſtomed rigour: for Satan will tell vsus in our eare, what meeneſt thou? It is true that God chaſtizeth ſinners, and afterwarde pitieth them: God viſiteth his owne whom he loueth: but that is after a fatherly maner, and he alwayes moderateth his rigour. But as for thee, doth he hādle thee ſo? He thundreth agaynſt thee, and howe canſt thou perſwade thy ſelfe then, that he will ſhewe thee merciemercy? It is impoſsible. Now then when the Diuell beares vsus in hand that God vſeth an accuſtomed rigour agaynſt vsus: he maketh vsus to conclude, that wee ſhall thenceforth hauehave no more recourſe vntoo him, nor muſt not truſt any more that euer he will receyue vsus to fauour. So much the more then behoueth it vsus to marke this text wherein Iob ſayth that he was ſmitten with a whirlewinde. Nowe if he hauehave paſſed that way, and yet for all that wee ſee that God did ſuccour him neuertheleſſe: Let vsus wayte for the like in our ſelues. And furthermore let vsus marke well how Iob ſpeaketh heere according to his affliction: hee was not ſenſeleſſe. God then not onelyonly thundred vponupon him, but alſo gaue him the knowledge to feele that God thundered. It had beene ynough to hauehave ouerwhelmed him: but in the meane ſeaſon hee had a ſecrete remedie, as I hauehave ſayde. Therefore let vsus hope for the like. As concerning that he addeth, that God hath giuen him many wounds without cauſe: it ſeemeth very rude geere. For that God ſhould tormēt men after a ſort without cauſe, it is not onelyonly ſimple vniuſtice, but ſuch a crueltie as he were not to bee taken any more for iudge of the worlde, but rather for a tyrant. It ſeemeth that Iob blaſphemeth God here in ſaying that hee was ſmitten and wounded withoute cauſe. But if we remember what hath bene ſayd: we ſhall know his meening and what hee ſpeaketh. For the holy Ghoſt hath guyded and gouerned him in his tung, to the intent that we ſhoulde hauehave an inſtruction that might bee much to our profite. Iob then firſt ſayeth here (according to his naturall vnderſtanding) that God ſmiteth him without cauſe. And afterwarde moreouer let vsus marke that theſe wordes without cauſe hauehave reſpect to the apparant & opē knowledge of men. I hauehave told you heretofore, that Gods Iuſtice is knowne two wayes. For ſometimes God puniſheth the ſinnes that are notorious to the worldwarde. Ye ſee that God chaſtizeth ſuch a one. And why? for men hauehave knowne him a ſhameful whoremaſter, full of ſilthineſſe & diſhoneſtie: men hauehave knowne him to be a blaſphemer and ſwearer: men hauehave knowne him for a drunkard & ryotter: men hauehave knowne him to be giuen to raking, to extortion, and to all vnfaithfulneſſe. VVell, when God executeth his iuſtice vponupon ſuch a one: there is no man but he ſeeth it, beholde, God is a iudge when he ſuffereth not crimes to ſcape vnpuniſhed. Alſo Gods iuſtice is knowne in his ſecrete iudgements, when wee ſee God ſmite and torment ſuch folke as had no notable faults in them, but rather they had ſome vertues in them. Ye ſhall ſee ſometimes that a whole Citie or a whole Countrie is put to hauocke: yee ſee all is put to the fire and ſwoorde, yea euen the little babes in whom was nothing too bee ſeene but innocencie. VVell yee ſee things that too our ſeeming are ſtraunge. In this cace we muſt glorifie God, yea euen though the reaſon thereof bee not open vntoo vsus. God will not ſhewe vsus at the firſt day, why he ſuffereth and ordeyneth ſuch things. May wee diſpute with him, and aske why he doth it, or demaunde the reaſon of it? Yee ſee then what Iob ment by theſe wordes without cauſe: his meening was not that God as in reſpect of himſelfe did puniſh men without cauſe. For (as I hauehave ſayde afore) that were an vniuſte Tyrannie. But hee taketh theſe woordes (without cauſe) in reſpect of that whiche we perceyue. And herein it is included that wee muſt reuerence Gods iuſtice. Although it be hidden, and ouercaſt with darke and thicke cloudes: yet muſt wee beleeue that there is nothing but right and indifferencie in it. And although that to the ſeeming of our naturall reaſon wee finde no iuſtice in God, but rather that his iuſtice is as it were tranſformed into vnrightuouſneſſe: yet muſt we glorifie him neuertheleſſe. Thus yee ſee what Iob ment by ſaying that hee was wounded without cauſe: that is to wit, as if a man ſhoulde hauehave demaunded of him, knoweſt thou any euident cauſe in thy ſelfe why God puniſheth thee? I ſee none. For Iob was handled after a very ſtraunge faſhion. VVee hauehave ſeene howe hee was as it were a mirrour of a caſtaway, and howe it might ſeeme that God was minded too vtter all his anger and wrath agaynſt him. Iob therefore ſawe not too what ende God did this: there was no reaſon in it, as too his knowledge. That is true: for hee ſpeaketh not in hypocriſie. And in deede God did it not in that reſpect, he puniſhed not Iob as who ſhoulde ſay hee was a wicked man, and therefore ought to be puniſhed more than other men. VVherefore did he it then? It is bycauſe the Diuell accuſeth him, that he had neither vprightneſſe nor ſoundneſſe in him, and God ment that he ſhould come to the trial, and that men ſhould knowe what▪ a one he is. Gods intent then was not to puniſh Iobs ſinnes in like meaſure as he had offended. For in the meane while he ſpared many▪ wicked men and dealt not ſo roughly with them. And ſo we ſee now that Iob blaſphemeth not at all when he ſayth, that god woundeth him without cauſe, for as muche as the woorde is ment ſimply as he ſpeaketh it: that is to wit, that he knew not any ſpeciall cauſe why God puniſheth him ſo, according as of truth he knew none. But out of all doubt, if God ſhould vſe all the rigour that were poſsible, agaynſt a man that were like the Angels of Heauen, and walked in all ſoundneſſe and perfection: [I ſay] if God ſhould vtter all his rigour agaynſt him: yet ſhoulde hee be iuſt and rightuous ſtill. Yea verely: and yet were that without cauſe. True it is that if we take counſel of our own braine, if we diſcuſſe the cace as it commeth too our owne fleſhly vnderſtanding, wee ſhall ſay, it is without cauſe. But without any inquiſition, or without running a heade, it behoueth vsus to conclude, that foraſmuch as God is rightuous, he knoweth why he doth it. VVee ſee no cauſe: but yet muſt we glorifie him. Lo in what plight Iob was. And he addeth, That God giueth him not respite too take breath, but feedeth him with bitterneſſe. Here Iob ſheweth that beſides that his miſerie is great and exceſsiue, it doth alſo holde on ſtill, and the chiefe piece of his temptation is that God feedeth him with bitterneſſe, that is too ſay, that he filleth him in ſuch wiſe with anguiſh as he cannot finde ſo much as one little ſcrappe of his goodneſſe too refreſh him with, that he may take courage. And here ye ſee yet better, howe God doth now and then caſt his ſeruants euen to the bottom of their graue. And it is a thing that we ought too marke well. For there is not that man of vsus, which ſhall not finde himſelfe ſore combered when God turneth his backe vponupon vsus, or if we perceyue him to hauehave a terrible countenance ſo as he ſhewe himſelfe to be as it were angry with vsus. For then alas, euen the boldeſt and moſt aduenterous are ſo quayled, as they ſee nothing but death before their eyes. Howe ſhall wee doo then who are yet ſo weake and feeble? So muche the more therefore doth it ſtande vsus in hande too marke well theſe textes: that is to wit, that when God not onelyonly hath giuen poore creatures ſome ſigne of his anger, but alſo holdeth them locked vp there, ſo that when they woulde take winde and drawe their breath, in hope to hauehave ſome little ſmack of his fauour to alay their grieſes withal, God commeth on ſtill to increaſe the miſerie. Seeing that Iob hath bin in ſuch extremitie, why ſhould not we be ſo to▪ Therefore whenſoeuer we be in any meane aduerſitie, let vsus prepare our ſelues to receyue grieuouſer when it pleaſeth God to ſende them, vntill that he hauehave remedied all our miſeries. Thus ye ſee what we hauehave to mark vpō this text. But Iob bewrayeth himſelfe more openly anon after, in ſaying: If ye ſpeake of ſtrength, who is like vntounto God? If the matter muſt come too iuſtice, who is he that can ſummon him? Or who can find any matter that we hold plea with him as if we ſtoode vponupon euen grounde with him? There is none at all. I conclude then (ſayth he) that God conſumeth the righteous and the vnrighteous all togither. There are two wayes for vsus to recouer our right, when men ſhal hauehave taken ought from vsus that is ours: for wee go about it either by force or by way of iuſtice. Princes mainteyne theyr quarelles with bloudſhedde: and priuate perſones woulde do as much, if they might be ſuffered. Alwayes they woulde begin by way of deedes, and hardly can they withhold them ſelues from it, what punniſhment ſo euer be prepared for them. And there is alſo the ordinarie meanes of Iuſtice, Iob taketh both theſe things here, as if he ſhold ſay, True it is that I find my ſelf tormented with extremitie, and yet notwithſtanding, howe ſhall I withſtand my God? For if I fall to violence, what ſhall I gaine by it? I am no egall match for him. If I go to it by waye of Iuſtice, will he receyue me? who ſhall take vponupon him as Iudge or vmper betwixt vsus? whereat ſhall I beginne my plea? To be ſhort, I ſee that God conſumeth both the righteous and the wicked: This talke ſeemeth yet more ſtraunge than that which we hauehave ſet downe: howbeeit if wee looke well into it, we may after a ſort make them both one: which thing will be verie good, and very fit to ſerue our turne. VVhereas Iob ſayeth there is none that can match God in ſtrength, nor that can holde plea with him in law, bicauſe he will not be ſo much at comaundement: he meeneth not hereby to impute vntounto God ſuch a lawleſſe power as to do what he liſteth, and to deale vniuſtly. True it is that we ought to aske none other reaſon at Gods hand, than his own good will: but yet therwithall we muſt hold it for a certaintie that Gods will cannot be otherwiſe than iuſt & rightfull: no though we ſee it not to be ſo, but rather the flat eōtrarie. Here then Iob taketh his ground vpō that which I hauehave diſcourſed afore: that is to wit, that Gods iuſtice conſiſteth not in the knowledge that wee hauehave of it, or that can enter intoo mans brayne. VVherein then? It conſiſteth in it ſelfe, ſo as wee muſte ſay, hath God done this or that? It is well done. Hath God willed this? his will is right and rightfull, there is no fault too bee founde in it. And howe may that bee? If we examine Gods doings, wee ſhall finde there is no reaſon in them, and that they be cleane awke to that they ſhould bee: and ſhall wee therevpon acknowledge him too bee rightuous? howe is that poſsible? This is it that I touched afore, namely that Gods rightuouſneſſe or iuſtneſſe conſiſteth in it ſelfe, ſo as it needeth not to borrowe allowance. And let vsus not thinke it ſtraunge that God requireth this confeſsion at our handes, that we ſhoulde all of vsus aſſure our ſelues that he is rightuous howe vnindifferent ſo euer he ſeeme to be in his dealings. And why ſo? I pray you what is our wit? Shall mortall men dare ſay that they are able too comprehende the meaſure of Gods rightuouſneſſe? what a folly were that? But for aſmuch as our eyeſight is dimme, and that we hauehave much a do to diſcerne one foote length afore vsus, as yee woulde ſay: let vsus acknowledge our owne meaſure and what we are able to beare. True it is that our eyeſight is hild within boundes and can ſee no further than this worlde: but there are imaginations and fancies in vsus, which are more nimble to runne eueryevery where. Neuertheleſſe, when wee ſhall hauehave ſtied aboue the heauens, yet ſhall we neuer atteyne ſo high, as to the maieſtie that is in God. And certeſſe ſeeing we cannot abide the brightneſſe of the ſunne, without dazeling of our eyes: Alas, how ſhall we attaine ſo highe as too reach the height of Gods rightuouſneſſe, ſo as nothing might bee hidde from vsus that ſhoulde not paſſe through our examination? Then let vsus marke well, that Iob hath not ſpoken here of Gods ſtrength and rightuouſneſſe after the maner and meening aforeſayde, how be it that he vſe an exceſsiue forme of ſpeache. VVho is he that ſhall go too lawe with God? For God will giuegive no eare to him. It inſueth then, that God will bee of full and ſufficient credite, and will hauehave men tied vntoo him, and to that which he ſhall ſpeake in his owne cace. But let vsus come backe againe too this concluſion, that it were a fond and vnreaſonable matter, yea and euen againſt kind, that God ſhoulde as it were bee raunged in the ranke among men, and that he ſhould not be rightuous furtherfoorth than he maketh vsus priuie to it. For then ſhoulde he abace himſelfe to be our fellow, he ſhould forget himſelfe, and he ſhould ſtrip himſelfe out of his owne Godhead. So then it is good reaſon, that Gods rightuouſneſſe ſhould hauehave this preeminence, that whereas hee will not come to account before vsus, whereas hee will not yeelde vsus a reaſon of his doings, yea and euen when he doeth all things contrarie to our vnderſtanding and reaſon: yet not withſtanding wee muſte aſſure our ſelues that his rightuouſneſſe continueth whole and ſounde. And why? Bicauſe (as I hauehave ſayd) it conſiſteth in it ſelfe. And herevpon Iob concludeth, that then God conſumeth both the rightuous and the vnrightuous. How nowe (ſayth he) is it meete that foraſmuche as Gods rightuouſneſſe ſurmounteth all capacitie of man, therefore hee ſhoulde mingle the good and bad ſo togither as it were in one veſſell, dooth not goodneſſe proceede of him? VVhy then dooth hee not know it? why doth he not auow it? why is he not fauourable to it? now if God do ſo conſume the good and bad alike, it ſhould ſeme that he hath no more rightuouſneſſe in him. And in deede, ye ſee alſo how Abraham reaſoneth with him in the eightenth of Geneſis. Lorde (ſayth he) it is not ſeemely that thou ſhouldeſt deſtroy the rightuous with the vnrightuous: that is impoſsible. Howe is it then that Iob ſpeaketh ſo? VVee muſte alwayes holde this ground, that Iob dooth not here take the rightuous & vnrightuous, as they be found before God. For where is the rightuous when wee come there? But hee taketh rightuous and vnrightuous according too our perceyuing. Ye ſee then that a man ſhall bee rightuous, that is too ſay, hee ſhall leade a good and honeſt lyfe, hee ſhall walke in the feare of God, and in all pureneſſe and ſoundneſſe with his neighbours: and yet when hee commeth before the heauenly Throne, the thing that wee ſee not muſt needes bee diſcouered there. Thus to our vnderſtanding we ſee both the rightuous and the vnrightuous to periſh, and that God ſtriketh as well the one as the other, and that their plages are indifferent, as it is ſayde in Salomon. But ſhall we therefore blaſpheme God? No: but we muſt alwayes beare in minde, that if Gods iuſtice bee apparant vntounto vsus, that is too ſay, if he ſhewe it openly by puniſhing the wicked, and deliuering the good, and ſuche as hauehave ſerued him faithfully: it is well, wee hauehave to glorifie him in that behalf. But if gods iuſtice be not knowne to vsus, ſo as it ſeemeth that hee confoundeth all togither, and that according too our imagination hee puniſhe the rightuous and vnrightuous togither: yet let not vsus therefore ceaſſe to acknowlege and confeſſe that he is rightuous in himſelf, and that it becommeth vsus to glorifie him in all caces and in all reſpects. VVhen we take this way although things ſeme vtterly cōfuſed vntounto vsus: yet will God giuegive vsus ſuche a wiſedome, as wee ſhall acknowledge that there is nothing done without reaſon: yea and the thing which ſeemeth preſently to be agaynſt vsus, ſhall be turned too our welfare. Lo what the exerciſes of Chriſtians are: herevntoo muſt wee applie our indeuer vntill God hauehave called vsus home from all warres. But the chiefeſt aſſault wherewith he will exerciſe vsus, is that wee may giuegive him glorie, notwithſtanding that it ſeeme hee is minded to thunder downe vponupon vsus.
And nowe lette vsus fall flat before the preſence of our good God with acknowledgement of our faults, praying him to make vsus ſo too enter in the examination of our ſinnes, as when wee ſhall hauehave knowne them throughly, we may not doubt but that he hath vsus at a great aduauntage, and therevpon humble oure ſelues both great and ſmall, and all of vsus confeſſe our ſelues to be indetted too that great iudge. And if that during this mortall life, hee handle vsus more roughly than wee woulde, and ſende vsus afflictions that are ouerſore and contrarie to the fleſhe: let vsus beſeech him to aſſuage them, and that although he abate them not at the firſt daſh, yet neuertheleſſe hee will alwayes holde vsus vp with a ſtrong hande, and not ſuffer Satan to inuegle vsus to blaſphemie, but that wee may acknowledge his rightuouſneſſe and honour it, vntill hee make vsus feele his goodneſſe in giuing vsus full fruition of our ſaluation: to the ende wee may not onelyonly ſende vp our ſighes to him while we be here beneath, but alſo crie out vntounto him with open mouth as to our father. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people and Nations, &c.