Sermons on Job, Sermons · Chapter 14 · Sermon 54
The .liiij. Sermon, which is the ſecond vponupon the .xiiij. Chapter.
5 Are not his dayes limited? is not the number of his moneths in thee? Haſt not thou made an ordinance vvhichwhich hee ſhall not paſſe?
6 Turne thee avvaye from him, and lette him bee at reſte, tyll his deſired day come, as the daye of a hireling.
7 For there is hope in a tree that is cut dovvne, that it ſhall ſpring agayne, and that his impes vvill grovve vp agayne.
8 Although his roote bee vvaxed olde, and that his body bee ſeared and deade.
9 Yet vvill hee ſpring agayne by force of vvater, and then vvill hee ſpred foorth as a plant.
10 But if a man fayle, ſo as hee dye, he commeth no more.
11 Like as if the vvaters ſhoulde ſhrinke out of the Sea, and that a riuer ſhould paſſe avvay.
12 Euen ſo men riſe not agayne, till there be no more any heauen: they thinke not of it, nother doe they riſe agayne out of their ſleepe.
YEſterday wee ſawe the requeſt that Iob made by reaſon of the fickleneſſe of mans life. The ſum whereof was, that for aſmuch as man is ſo fraile and flightfull a creature, it ſeemeth not reaſonable that God ſhould purſue him with ſuch rigour, & vtter his force ſo againſt him. And (as we hauehave ſeene afore) he declareth that the life is not ſo ſhort, but it is much more miſerable, & men are as it were in cōtinual torments in it. But now he addeth further, that God hath the life of man in his hande, & hath limited it a tearme whiche cannot bee paſſed. If a man lyued but for a fewe dayes, and that God hath not ordeined it: yet might a mā ſay, well, God is diſpleaſed and therfore he cannot abyde that a little tyme ſhoulde paſſe withoute puniſhing them that hauehave doone amiſſe. But ſeeyng hee hath foreordeyned that wee ſhoulde liue, and all at his pleaſure and determination, and ſeeing he hath poynted the laſte inſtante of our life and will hauehave vsus to come to the ſame: ſeeyng it is ſo (ſaith Iob) that he cannot indure that a man ſhould finiſhe his courſe, and come to his dayes ende as dooth a hireling: why doth hee not handle me more gently? And ſeeyng wee bee ſo troubled with vnquietneſſe in this preſente lyfe, it may well be ſayde that we be like a labourer that is hyred by the daye. Looke vppon a labouring man ſee hee toyles himſelfe too earne a peece of money: but when his dayes woorke is at an ende, hee taketh his reſte, hee hath his wages. Euen ſo is it with vsus, all oure lyfe long: bycauſe it is ſubiecte too ſo manye miſeries, wee are in hope that when that is paſte, wee ſhall bee quyte diſcharged. For if Deathe bee once come, it is as wee had made an ende of oure taske, we hauehave cauſe to be gladde bycauſe wee come too reſte. Thus yee ſee what Iobs meaning is. But heerewithall wee muſte alſo beare continually in minde what hath bene ſayde: namely that heere hee declareth his owne paſsions, which we muſte not allowe of, for ſo muche as God condemneth them. And wherefore are they wrytten? Firſte to the ende that we myght ſee that euē the perfecteſt ſort, (although they bee neuer ſo pacient fayle not too hauehave greate hardineſſe in fyghting agaynſte the paſsions of theyr fleſhe, when God layeth his hande vponupon them. VVe muſt not thinke that Iob and ſuche other lyke were made of ſteele, or ſenſleſſe folke. Althoughe there were a ſingular ſtouteneſſe in them, & that they indeuored themſelues to obey God: yet was it not withoute touche of breſte, for they were fayne too feeele maruaylous ſtings in theyr fleſhe. And althoughe they outſtoode the temptations and gat the vpper hande of them, yet had they ſtormes and were toſſed too and fro in the meane ſeaſon. And this is tolde vsus to the end we ſhould ſtand the more vponupon our garde, and pray God too ſtrengthen vsus, aſſuring our ſelues that although wee had neuer ſo good a deſire to honoure him yet ſhould wee be vanquiſhed by and by, were it not that he holdeth vsus vp by his hand and giueth vsus ſtrength from aboue to fight valiantly with ſtedfaſtneſſe. Beſides this, we be admoniſhed alſo not to be out of hart, though wee ſeeme at the poynt to quayle, nor to bee diſcouraged for all that. For the excellenteſt men that euer were, hauehave alwayes bin ſo effeebled for a tyme: howbeit, God hath ſtood to them in ſuch wiſe as they hauehave gotten the vpper hande in all their battelles. And God will giuegive ſuche victorie alſo, if we call vponupon him, and bee not ſo fooliſhe as to ſooth our ſelues in our owne vices. Finally let vsus cōſider to what vſe wee ought to applie that whiche is ſayde heere: namely that God hath bounded the tyme of mans lyfe. Very well. Is it to the ende wee might ſay hee ought too leaue vsus as he found vsus? and that he ſhould get him away from vsus? as Iob ſayde yeſterday that it ſeemed vnreaſonable that God ſhoulde open his eyes vponupon ſo wretched creatures, and that hee ought to let men alone there bycauſe they bee not worthy too bee matched with him, for what ſtrength is there in them? No. But lette vsus marke what a fayre hande we ſhoulde make if God ſhoulde get him away from vsus: I meane, if he ſhoulde not guyde vsus to redreſſe vsus when wee do amiſſe. If wee liue but one daye without Gods viſitation we fall aſleepe in our ſinnes: & much more if hee ſpare vsus a long time: according as wee ſee that when men are in proſperitie, they know not that there is a God which is a iudge ouer them: they cannot find in their harts to be hild vnderunder any yoke or to be bridled: a man cannot by any meanes bring them to reaſon. Seeing it is ſo: how rebellious wold we be if God ſhould let vsus alone all the time of our life? How woulde we play the horſes that are broken looce? There wold be no way to make vsus to knowe our ſelues, that wee might returne vntounto God. Therefore it behoueth vsus to pray him too pitie vsus, and ſo to tame all the luſtes of our fleſh, as we may bee teachable and obedient towardes him. So then let vsus marke well that it was an exceſsiue paſsion in Iob too alledge that it were meete and conuenient for God to let men alone as they are, bicauſe their life is ſhorte and brittle, and bicauſe that hee himſelfe hathe aſsigned it a determinate terme. Agayne it is verie requiſite that God ſhould watch ouer vsus and looke narrowly to vsus, bycauſe it lyeth not in vsus to guyde oure owne ſteppes. And if wee were not in his protection, I pray you what wold become of vsus? For it is pitifull to ſee with how many deathes wee be beſeeged. Had not God neede then to hauehave a fatherly care of oure life? So whereas Iob deſireth God to withdrawe himſelfe from him, let vsus pray him to draw neerer vsus, and that in two ſortes. The firſt is, that inaſmuch as it is for our behoofe to be in his cuſtodie to be mainteyned by him: bicauſe we liue not but in him, nor are ſuſteyned but by his power: it may pleaſe him to make vsus feele his preſence, and to know that he is newre at hande to vsus, too aide vsus and ſuccoure vsus. And furthermore (whiche is the ſecond point) that it may alſo pleaſe him to bee neere at hande with vsus to chaſtize vsus when hee ſeeth vsus too farre out of ſquare. True it is that wee ought to pray him too vſe ſuch gentleneſſe towardes vsus, as we may not be preſſed more than we bee able to beare. But yet therewithall we hauehave alſo to deſire him to lifte vp his hande when hee ſeeth that wee hauehave neede of any correction. For if hee ſhoulde let vsus alone, it were ynough to rocke vsus aſleepe and to make vsus very blocks. Thus much concerning that poynt. But aboue all we ought to wey well that which is ſayde heere, namely, That the life of a man is determined by God, that bee hath the account of oure monethes in his handes, and that he hath ſette an ordinance whiche cannot bee paſſed. Heerevpon wee hauehave cauſe to take greate comforte, for that our life is in Gods hande. Beholde heere what is the cauſe that men are ſo fearefull as they dare not ſtirre one finger but with trembling, and it ſeemeth too them that this thing or that thing may befall them: namely for that they knowe not that God hath them in his keeping, and that it belongeth to him as well to take them out of this world as he hath created them. For were wee throughly perſwaded of that, it is certaine that we ſhould go on our pace, & not be ſo tormented as we be: So much the more then ought wee to make accounte of the doctrine that is conteyned heere: that is to witte that God hath limited our dayes. Howbeit it is true that we muſt keepe a meane in this behalfe. For although wee ought to warrant oure ſelues ſeeing our life is in Gods hande: yet muſt wee not be raſh to caſt our ſelues geeriſhly into any daunger: but wee muſte walke aduiſedly according as God commaundeth vsus. There are ſome fantaſticall perſones, who hearing that the dayes of a man are numbered, and that wee can nother lengthen nor ſhorten our lyfe, bycauſe it is in Gods hand and at his good pleaſure: will by and by ſay, very well, then if I do all that comes in my heade, it is all one: he that is borne to be hanged, ſhall neuer be drowned, as the prouerb ſayes among the Papiſts. Yea & when the vnthrifts that are among vsus are diſpoſed to dally with God: they vſe the ſame: and woulde God it were not ſo common as it is, but in deede it is too common, and men know well ynough of whome I ſpeake. So thē ye ſee how theſe deſpiſers of God take occaſion to ſay that wee may ſhut oure eyes and paſſe throughe fire and water, bycauſe God hath limited our dayes. Yea but it is not to that intent, that the ſcripture ſpeaketh ſo. It ſaieth that God hauing put vsus into this world knoweth how long he ought to holde vsus there and that we bee in his hande, and that it behooueth vsus to departe hence whenſoeuer it ſhall pleaſe him according alſo as it is ſayde in the nintenth Pſalme. And wherfore is it told vsus? to the intent we ſhold learne to put our ſelues into Gods hand and to ſay: VVell Lord ſeeing it is ſo that thou diſpoſeſt of vsus at thy good pleaſure: giuegive vsus the grace to lyue and dye according to thy good will, that we may not couet to liue longer than ſhall pleaſe thee, and alſo that oure lyfe may not ſeeme ouerlong to vsus when thou liſteſt to hold vsus heere, and that in the meane time we may ſerue thee by ſpending the time well whiche thou haſt giuen vsus, the rather for that it is ſo ſhort. And agayne, heerevpon, Lorde, ſeeing thou holdeſt our life in thy hande, and yet will not hauehave vsus too knowe what the terme of it is, but haſte reſerued it too thyne owne knowledge: graūt vsus the grace to walke in feare & warely. Thou haſte giuen vsus meanes too mainteyne this preſent life, thou haſt gyuen vsus meate and drinke. Gyue vsus the grace to vſe them ſoberly and with all temperance. Moreouer thou haſte gyuen vsus remedyes: If wee bee diſeaſed, thou wylte not hauehave vsus too wante any thing. And therefore gyue vsus the grace that wee maye not deſire too tarrie in this flightfull lyfe, but onelyonly too ſerue and honoure thee. So Lorde let vsus walke in all poyntes as thou commaundeſt vsus, according too that whiche is ſayde in the one and nintyeth Pſalme, that God wyll ſende his Angelles too garde vsus that wee may not ſtumble nor make a falſe ſteppe when wee walke our wayes, that is too ſay, that wee may not playe the ſtray coltes, nor skurrie heere and there as theſe vnthriftes do, who wyll not by any meanes ſubmitte themſelues vntounto God. Therefore whenſoeuer wee abyde in the waye that hee ſheweth vsus: then are wee garded by him and his Angels. This doone, wee muſte alſo conceyue a good and holie hardyneſſe when God wyll hauehave vsus too enter intoo anye daunger. As howe? VVee ſee at this this daye what the ſtate of the poore Chriſtians is: that is to witte, that they bee as ſheepe in the wolues mouthes. Nowe if we ſhould go aboute too excuſe oure ſelues from ſeruing of God, and forbeare too confeſſe oure fayth bycauſe it cannot bee doone withoute ieopardie of oure lyfe: ſuppoſe yee that God will accept ſo fonde an excuſe? No. And why? For he hath our life in his hande: let vsus truſt in him that hee will keepe vsus as hee is good and faithfull: if it pleaſe him that wee ſhall continue, it ſhall not bee withoute his will, and then will hee giuegive vsus ſtrength and power. Thus yee ſee how we muſt applye that to our vſe which is ſpoken heere. Otherwiſe, it will betide vsus as wee ſee it hath done too many others, who ſhrinke away and gyue ouer the ſeruice of God bycauſe they ſhunne the croſſe. And why is that? Their vnbeleefe is the grounde thereof, bycauſe they knowe not, or at leaſtwiſe are not throughlye perſwaded that God hath appoynted their tearme, and that they cannot prolong it, do what they can. For if wee were fully reſolued of that poynt, it is certayne that wee ſhoulde bee the bolder to ſpende our ſelues when it ſtandeth vppon the honouring of God and the performance of oure dutie, according as becommeth euerye man in his degree. I ſay we ſhould hauehave another manner of conſtancie and ſtoutneſſe than wee hauehave. True it is that this muſt not make vsus raſh, in ſuch wiſe as we ſhould go ſeeke daungers of our owne heades and withoute aduice. But whenſoeuer neede ſhall require, wee ſhall not ſticke too go vntounto death, forſomuch as we know that men (whatſoeuer they attēpt or practize againſt vsus) are able to do nothing. So then ſeeing that this doctrine is greatly for our profite, lette vsus determine too beare it well in minde, and therevpon conclude, (according alſo as oure Lorde Ieſus Chriſt telleth vsus) that the very heares of our heads are numbered, and that God holdeth vsus in ſuche wiſe in his cuſtodie, as wee neede not to feare that any thing can happen vntounto vsus without his good pleaſure. True it is that Satan aſſayeth all the meanes hee can: and on the other ſide wee ſee that men make full reckning to turne all vpſide downe, and it ſhould ſeeme they woulde confounde heauen and earth togither. Yea but when they hauehave done theyr vttermoſt, they are not able to take away our lyfe except God gyue them leaue and bee willing therewith. And howe can we withſtand them? So then, let vsus looke only what God commaundeth vsus, let vsus looke what our calling and dutie beareth to doo, and let eueryevery man imploy himſelfe faythfully, aſſuring our ſelues that we ſhall finiſh our courſe, yea euen bycauſe we be in the hande of God. Thus ye ſee what we hauehave to marke vponupon this ſentence. Now after that Iob hath ſayde ſo, hee addeth: That there is hope in a tree: when a tree is cut, he may ſpring agayne, and ſpecially if hee hauehave nouriſhmēt of water, hee may foriſhe a freſhe. But there is not the like hope of a man: when he is once dead, he is past recouery (ſaieth he) and therefore God ought to hauehave pitie of ſo po…re a creature. Heere at the firſte bluſhe it may ſeeme ſtraunge, that Iob cutteth off all hope from a man when hee is once deade. For it ſeemeth that heere is no remembrance of the euerlaſting life, as thoughe mens ſoules dyed with their bodies. But let vsus note firſte of all, that when Iob ſpeaketh of men, hee ſpeaketh in his paſsions and torments (as we hauehave ſeene already) and therfore he hath no further reſpect but to this preſent life, according as when we bee preſſed with any miſerie, our minde runnes vponupon nothing but that. If it bee ſummertime and we be ouerwhot, we thinke that hard froſt were the pleaſanteſt & holſomeſt thing that could bee. And why? Bycauſe we be forepoſſeſſed with the paſsion that greeueth and tormenteth vsus. So then foraſmuch as Gods hand was ſo ſore vponupon Iob, he had none other regard but to get out of his preſente peynes: and as for the hope of the lyfe to come, hee minded it not at all. And heere it is to be ſeene what men are when they be troubled after that ſort with aduerſitie, if God doe not releeue them and ſtrengthen them. True it is that Iob cānot be charged to hauehave cōcluded that God doth vtterly roote out men, whē he taketh them out of the world: Iob (I ſay) made no ſuch finall cō cluſion. But yet for all that we muſte note that he was ſo dazeled with his paſsions, that as thē he remembred not that man continueth ſtill in God after his death, & hath there a ſecret life, & that the ſame life hath a good ſeede, ſo as we ſhall be fully reſtored to a perfectiō, from which we be farre off as nowe: that is to witte, in his heauenly glory, and glorious immortalitie. Iob thē had not that rememberance with him, to ſettle himſelfe therevpon, but was dazeled in his paſsions for a time. And therefore wee muſte looke to our ſelues, that we be the warer, as I ſaide afore. Euen ſo is it in the reſt of theſe wordes. Certainly Iob knew well that God doth men a ſingular good turne when he viſiteth them. And if a man had asked him why? Is it not a great honor that God doth to vsus, in that wheras we be but ſtinking carkaſſes, yet he voutſafeth to caſte his eye vponupon vsus, & to chaſtize vsus when we hauehave done amiſſe, as the father doth his child? He wolde hauehave anſwered, Yes. But yet for all this, he was not able to conceyue it at the firſt brunt, that hee might hauehave reſiſted his owne paſsions, but was fayne to bee tormented and too indure greate diſtreſſe. So muche the more then ought wee too receyue this aduertyzemente: Alas Lord, our lyfe is but ſhort and brittle, there is nothing but filthineſſe and corruption in vsus, and yet for all that, thou forgetteſt vsus not. Deſerue wee that thou ſhouldeſt regarde vsus? Are wee worthy that thou ſhouldeſt viſit vsus? Alas, no Lorde. For the very Angelles of Heauen are not woorthie of that and how then ſhoulde we bee worthie, who are but rottenneſſe and ſtinche? But what for that? Thou of thyne infinite goodneſſe arte willing to be friendly and familiar with vsus, and thou beholdeſt vsus with pitie. And when wee hauehave doone amiſſe: in ſteade of tying vsus therevnto, thou ſtill pulleſt vsus backe to thee, and aſ…aieſt all meanes too bring vsus too repentance. And Lorde what a goodneſſe is that? Lo howe wee ought to ſpeake. The ſame alſo is to bee ſayde in this preſente ſentence, that wee maye fare the better by it. For ſithe that men hauehave no ſtrength in themſelues, nor can ſpring and ſhoote forth braunches newe agayne as trees doo whiche hauehave ſome roote in the earth: but doo rotte away quite and cleane: let vsus acknowledge the good that God doeth vsus in that it pleaſeth him too preſerue oure life after the common order of nature, and alſo keepeth it hydden alofte too bee manifeſted agayne in tyme conuenient. Therefore lette vsus acknowledge the ſame too bee an ineſtimable priuiledge. But for the better vnderſtanding of this leſſon, lette vsus marke firſte that although men bee immortall, yet they hauehave it not of theyr owne ſtrength. For it is not withoute cauſe that Sainct Paule yeeldeth the title of immortalitie and euerlaſtingneſſe peculiarlie vntounto God. And what ſhall wee ſaye of the Angelles then? VVhat ſhall wee ſaye of men? Are they mortall as the brute beaſtes? It is certaine that we feele well how God breatheth power into oure ſoules. Yee ſee then that wee hauehave this ſpirituall life from elſe where and as it were do borrowe it. But that is not all. For although our ſoules come not to nought, ne rotte away as our bodies do: yet notwithſtāding when they be alienated from God they be in a farre more horrible death, than if they were vtterly returned to nothing. Our ſtate were better if we were vtterly foredone than to beeſeparated from God and to feele him to bee againſt vsus. Then muſte God be faine to giuegive vsus another life, which is, that hee knit vsus to himſelfe by the grace of his holy Spirite, ſo as hee may lyue and reigne in vsus. If we hauehave this once: it is the chiefe benefite wherein wee can ioy. But in the meane while God worketh after a ſtraunge faſhion and vnknowen too mannes reaſon. For let vsus conſider what the ſtate of the faithfull is during their life in this world. They are not only ſet in like ſtate with the vnbeleuers, but are made muche more poore and miſerable. For if a man looke vponupon the children of God, he ſhall finde that they bee afflicted, ſo as it ſeemeth that they ought to bee cut off from mankind as though they were not worthy to lyue vppon the earthe. Thus ye ſee after what ſort God ſuffreth his to be dealte withall. VVhat is to be done then? Let vsus come backe to that which Sainct Paule ſaith to the Coloſsians, that is to witte, that we be deade, and that our life lyeth hid in our Lorde Ieſus Chriſte, and God will ſhewe it in due time. And by this we ſee a goodly ſimilitude in that which Iob ſetteth downe. For he ſaieth that the trees fade at the cō ming of winter, there appeereth no more greeneneſſe in them, and it ſeemeth that all is dead when the leaues are falne off, and the trees themſelues froſtebitten: and yet for all that, life ceaſſeth not to lye hid both in the rootes, and in the heart of them. VVee ſee that when the ſpring time is come, all ſhootes foorth againe, and the liuelines that was vnſeene for a time ſheweth it ſelfe anewe. Nowe if God ſhew vsus this in the trees: will he not vtter a greater operation towards vsus that are ſo excellent creatures? Soothly when Sainct Paule ſpeaketh of the reſurrection, he reproueth men for their beaſtlineſſe, bicauſe they cō ſider not how God doth ſhewe vsus as it were naturall figures of the reſurrection, by the growing of the corne vponupon the earth. Looke vponupon the corne that is in the barn, it is drye, it is caſt into the grounde, and there it rotteth. VVe ſee it ſpringeth vp againe, and for one graine there commeth vp twentie, or thirtie, or ten. Seeing then that God reneweth the graines bothe of wheate and of other corne, yea and that euen by rotting: what will hee do to men? VVill he not vtter a farre greater woorke in them? Now then, are not we ſenſleſſe and brutiſh, when we perceyue not after what manner God worketh to confirme vsus in the hope of the life that hee hathe promiſed vsus? As much is to be thought of that which he ſayeth here now. For when wee ſee the trees (whiche in winter time were deade, or at leaſtwiſe ſeemed deade) become freſhe and greene againe in the ſpring time: we muſt be cōfirmed in that which God declareth vntounto vsus, namely that although our life be hidden, and we be heere as it were in the ſhadow of death, yet ſhould not that hinder vsus to lifte vp our heades continuallye, and looke for the reſurrection that hee hath promiſed vsus. Yea and euen nowe although wee ſeeme deade, yet hauehave wee Gods ſpirite dwelling in vsus, which is a ſufficient warrant of oure life. And whenſoeuer it ſhall pleaſe God too take vsus out of this worlde, although our bodies rotte away: yet notwithſtanding, ſeeyng hee hath printed the ſeale of his holy ſpirite in oure ſoules: thinke we that they ſhall periſh when as he is the protector of them? So then, the frayltie that is in mans lyfe ought too ſtirre vsus vp the more too magnifie Gods goodneſſe towardes vsus. If God wrought after an other order, that is too witte, if when hee bringeth vsus lacke to himſelfe by fayth, hee ſhoulde place vsus heere as it were in a little Paradiſe, ſo as we ſhoulde be like the Angelles, and his power ſhould ſhew it ſelfe in vsus, and we be voyde of all theſe infirmities which wee ſee, and our lyfe might not bee like a ſhadowe that vaniſheth away, nor wee bee walled in with ſo many miſeries, but God ſhoulde dwel in the middes of vsus & reigne peaſably in vsus: Verely theſe gracious giſtes were ſo well worthy to bee highly eſteemed: But yet ſhoulde wee in the meane while miſtake them, we ſhould not know from whence they come, wee ſhould be caryed away into a vaingloriouſneſſe. As nowe when God humbleth vsus ſo manie wayes, if wee looke vponupon our preſent ſtate, wee ſee nothing but death. And yet neuertheleſſe on the other parte hee ſheweth vsus and maketh vsus too perceyue it bothe by experience and by faith, that we be aliue, yea verely in him, as of whoſe lyfe we be parttakers, and hee maketh vsus to ſee as it were in a glaſſe the ſayde immortalitie whiche we wayte for. Seeing then that God after hee hath humbled vsus, bringeth vsus too the hope that I ſpake of: hauehave wee not the more cauſe to make much of his goodneſſe to vswarde, and to ſay? Alas Lord that thy ſpirite ſhould dwell heere in our bodies which are but wormes: and as for our ſoules there is nothing but wickedneſſe in them: and yet notwithſtanding, thou O Lorde haſt choſen both our bodies and oure ſoules to bee the temples of thy maieſtie, thou haſte dedicated them to that vſe. Lorde howe greatly are wee in thy dette? How much are we boūd vntounto thee? Againe, although this body heere doo go too decay, yet are wee ſure that they ſhall bee reſtored once againe, and that in ſted of this tranſitory lodging, wee hauehave a dwelling place prepared for vsus in Heauen, and therefore it ought not to greeue vsus to droope away by little and little tyll wee bee quite and cleane diſpatched. Seeing wee hauehave that, ought we not to be ſtirred the more to praiſe God? So then wee ſee howe wee may applie that thing to oure inſtruction, which Iob turneth here to an euill vſe in going about too expreſſe the pangs that he felt, & whereagainſt he fought. And furthermore when wee ſpeake of our owne ſtate, let vsus marke well that on the one ſide we muſt cōſider what wee our ſelues are, & on the other ſide what God is able to doo, & what his power is I hauehave ſaide already that it is very requiſite that men ſhould know thēſelues and looke into themſelues. And why? I hauehave told you that alſo alredy: that is to wit, bycauſe we neede no pricking forwarde to vainegloriouſneſſe. For how frayle ſo euer we bee, yet it is to be ſeene that the moſt parte of vsus ruffile it out, and runne riot, and forget the miſeries that ought too brydle them. VVee ſee this with our eyes, and eueryevery one of vsus ſhoulde bee infected with that vice, if God prouided not for it. Therefore wee cannot forbeare the conſidering what our miſerie and feeblenes are, and that oure lyfe is as wretched as any thing can be. VVhē we know this, we ſhall hauehave good cauſe too miſlike of oure ſelues, and too call vponupon God and too praye him too hauehave pitie vponupon vsus. And alſo therewithall we muſte conſider what his power is. And why? For if we meaſure that which wee hope for, by that whiche wee ſee, what will become of it? VVhat ſhall become of the reſurrection? VVhat ſhall become of the euerlaſting ſaluation that is promiſed vsus? VVhat ſhal become of his heauenly glory? For is it likely, that when our bodyes are rotten, they ſhall bee parttakers of Gods glory? Or that we, who ſee oure ſelues to bee ſo frayle as now, muſte be companions with the Angels in Paradiſe? or ſpecially that wee ſhall bee matched with the ſonne of God? VVee knowe that all maieſtie and all ſoueraintie bothe in heauen and earth are gyuen vntounto him. [Is it likely] that we ſhould reſemble him? or that wee ſhoulde be members of his body to be partakers of al that whiche is gyuen vntoo him? Can this enter intoo mans reaſon? VVhat is to bee done then? Lette vsus acknowledge that whiche Sainct Paule ſayeth to the Philippians, that God will rayſe vsus vp by his power, whereby he made al things. See whether Sainct Paule ſendeth vsus when hee intendeth too ſtrengthen vsus in the hope of the reſurrection. As if he ſhould ſay, My friends, let vsus not looke at that whiche is poſsible in oure imagination, for God wyll not hauehave men to reſt there. But let vsus enter into a higher conſideration, whiche is that God diſpoſeth all things, yea euen aboue our vnderſtanding, inſomuch that whē wee thinke vponupon his works, we be aſtoniſhed, and not without cauſe. For he worketh wōderouſly: inſomuch that we through that power of his (ſayeth he) whereby he made all things, are tranſformed into the glory of our Lorde Ieſus Chriſt. And although our bodyes be nowe weake, and ſubiect to ſo many neceſsities: yet ſhall they be taken into the heauenly glory. Thus yee ſee the two things which wee hauehave to conſider: namely too humble oure ſelues on the one ſide: and on the other too hauehave a certayne and infallible hope of that whiche ſurmounteth our capacitie, and cannot be conceyued of vsus in caſe as we bee. But heerewithall let vsus gather that whiche Iob meeneth heere. For inaſmuch as man cannot receyue of himſelfe, nor is renued as trees are, but is as if a riuer ſhoulde drye vp, or as if the waters ſhould ſhrinke out of the ſea: therfore woulde hee that we ſhould not be plaged at Gods hand, ſo long as we be in this world. Yea but it is cleane contrarie. For if that men ſo deſtitute as they bee, cannot for all that holde themſelues from pride and exceſſe and from ſtarting out of their bounds: what would they do if they had no correction, as I ſaide afore? So much the more then had God neede to abate mens pride and preſumption whiche cannot eaſily correct it ſelfe. Foraſmuche then as men do ſo lifte vp themſelues againſte God, and eueryevery man forget himſelfe, yea and is puffed vp when hee hath reſt & caſe: we had neede to be chaſtized, and to hauehave newe corrections day by day. Yea verely. For if God ſhould let vsus rūne out the race of our life withoute making vsus too feele his roddes, & not quicken vsus vp when we hauehave done amiſſe: Alas he ſhoulde neuer come in time. VVhereto tende the corrections that God ſendeth vsus nowadayes, but too call vsus to repentance? Now if God ſhould tarry till wee were deade, the gate would be ſhut, there would be no tyme of returning vntounto him. Behold (ſayeth Sainct Paule) the acceptable dayes & the dayes of ſaluation are while wee bee in our way. Then if God ſhould ſee men go aſtray & rūne here & there, & letthē go on till they were falne downe & tūbled headlong into the pit which they coulde neuer get out of: what a thing were that. Therefore it behoueth vsus to reaſon contrary too that whiche Iob did: that is to wit, that ſeeing our life is ſhort, & not in ſo good cace as a tree (let vsus put the cace it were ſo) bicauſe that whē we be departed out of the world, it ſeemeth that all is periſhed: therfore it is good that God ſhould chaſtize vsus as long as we liue. And to what end? To call vsus to repentance: for after deathe there ſhall bee no more time. And as for the reſte, lette vsus not doubt (as I hauehave touched afore) but Iob was of opinion, that it is good for men too bee viſited of Gods hād although they ſhunne it. But there are skoffers whiche alledge Iobs example for a ſhrowding ſheete, ſaying: Beholde, the holy men hauehave forgotten the hope of the reſurruction, they chafed againſt God, & cōplayned that God preſſed them ouerſore, in ſomuche that they had no leyſure too ſubdue their imperfections: and why then ſhall not the lyke bee lawfull for vsus? But (as I hauehave declared already) although wee bee pacient in bearing of Gods chaſtyzementes, and in induring them quietlye as wee ought to do: yet fayle we not to be moued, to hauehave oure fleſhe too ſhewe it ſelfe ſomewhat rebellious in vsus. Therefore wee cannot come vntoo God too ſerue him, but wee ſhall bee aſſayled and pricked on all ſides. But what for that? VVee muſte ſtyll fighte, according as the Apoſtle ſayeth, that wee ſhall get no victorye but by fyghting. And the cheefe battell that wee hauehave to fighte, is agaynſte oure ſelues, and agaynſte oure owne vices, and that is the thing wherein wee muſte imploye oure whole force.
So then lette vsus marke, that whereas Iob ſpeaketh heere of the lyfe of man, as a perſone withoute regarde of the reſurrection to come: hee reſted not wholly vponupon that poynte, (for hee had well foreſeene what that was) but meant to expreſſe the paſsion that he felt, to the end that eueryevery of vsus ſhould bethinke himſelfe, and not be caryed away when ſuch temptations befall vsus. Moreouer if Iob were weakened after that ſort: let vsus aſſure our ſelues that we ſhall be weakened much more. Howbeit, God whiche aſsiſted him, will do the like for vsus alſo. For his power is as inuincible to maynteyne vsus at this daye, as it was then. Hee calleth vsus too him at this daye euen of his owne goodneſſe, which is not abated that he ſhoulde not make vsus to feele it as well as he made his ſeruants of old time to fele it. And therfore when we ſee all things ſo cō founded nowadayes in the world, as we wote not what to ſay nor where to become: let vsus runne to our good God, caſting our eyes vponupon oure Lorde Ieſus Chriſt, who will deliuer vsus from all miſeries & from all the troubles that are at this day in this world. VVell then: do we feele our ſelues feeble & weake? Let vsus looke vponupon our Lord Ieſus Chriſt, who is the power of God his father. Do we ſee our ſelues as good as already dead? The fountaine of lyfe is come vntounto vsus forſomuch as God hath ſent vsus his only ſonne. And to what end Euen to draw vsus out of the dungeons of death, and to aſſure vsus that beeing vnited vntounto him, we cā neuer be ſet beſide the ſaluatiō that is prepared for vsus. Ye ſee thē that if we hauehave our eye ſettled vponupon our Lord Ieſus Chriſt, we ſhall not fayle to thinke our ſelues ſafe as wel in the midds of death, as of the troubles of this worlde, bicauſe that by the meanes of him we be ſure we ſhall come to the heauenly glory wherinto he is entered before vsus, when we hauehave finiſhed the courſe whiche wee hauehave to runne, which now is ſubiect to ſo many miſeries.
But let vsus fall downe before the preſence of our good God with acknowledgement of our faultes, praying him to make vsus perceyue them better than we hauehave done, and yet notwithſtanding after ſuch a ſort, as we may not become as folke forlorne, but returne too the remedie, deſiring him to bee pitifull to vsus, and to ſhewe himſelfe the ſame towardes vsus, which he hath bin towardes his in all times: and furthermore, that ſeeing it hath pleaſed him too bee at one with vsus in the perſone of our Lorde Ieſus Chriſt, and that our Lorde Ieſus Chriſt hath giuen in his owne ſelfe vsus ſo good a gage of his louelove, ſpeciallye by the death and paſsion whiche he indured [for our ſakes] hee ſuffer vsus not to forget or too deſpize ſo greate a benefite, but rather that wee may put oure whole truſte in him, and by that meanes be ſtirred vp to call vppon oure good God in all oure neceſsities and miſeries. That it may pleaſe him to graunte this grace not onelyonly too vsus but alſo to all people. &c.