Sermons on Job, Sermons · Chapter 13 · Sermon 50
The .l. Sermon, which is the ſecond vponupon the thirtenth Chapter.
This Sermon is yet ſtill vponupon the vij. viij. ix. and .x. verſes, and then as followeth.
11 Doth not his Maieſtie amaze you? doth not the feare of him fall vponupon you?
12 Your remembrance is like vntounto aſſhes, and your bodies to bodies of clay.
13 Holde your tungs in my peſence, and lette mee ſpeake, and let happen too mee vvhat can?
14 VVherefore ſhould I take my fleſh in my teeth, and put my ſoule into my handes?
15 Although he kill mee, yet vvill I truſt in him: neuertheleſſe I vvill reproue my vvayes in hys ſight.
WE hauehave to go forward with the matter that wee began yeſterday: which is, that the ſcripture ſheweth vsus many things which our vnderſtāding cānot brooke. For when a man ſpeaketh to vsus after that maner cōcerning god: there is ſuche a ſcornfulneſſe in vsus, as (to our ſeeming) wee are not bound to receyue any thing which we finde not to be good. Herevpon there hauehave bene ſome that would fayne play the wyze men in diſguiſing of things, to the end that all might be wel liked, according as I alledged two examples yeſterday. The one cōcerneth Freewill. For beholde what the Scripture telleth vsus: namely, that men cā do no good at all, but are hilde prizoners altogither vntounto euill. Many are of opiniō, that if it were ſo, thē ſinners were excuſed & quit, in aſmuchas they hauehave no power in them to do good. And there are forgers of lyes, whiche rowe betweene two ſtreames and ſay, that then it were better to graunt men ſome Freewill, to the intent they maye bee blameworthie when they hauehave doone amiſſe. Yea, but the Scripture ſpeaketh otherwiſe. VVherefore is it that they flee to ſuch ſtartingholes, if it be not that they forge leaſings to curry fauour with God? hath hee neede of theyr lies? muſte his trueth bee mainteyned by that meane? As much is to bee ſayde of thoſe that darken Gods grace in that he hath chozen whom he thought good, before the creation of the world, and reiected the reſt. And howe is that? It is a very ſore poynte, and wee ſee that many men hauehave ſtumbled at it. Yee ſee what theſe Sages alledge, and yet in the meane whyle they ſteppe in like ſticklers, ſaying, we ſay that God hath chozen thoſe that ought to be ſaued. And why is that? bycauſe hee foreſawe that they would be well diſpozed therevnto. Therefore in aſmuch as hee foreknewe that they woulde bee ready to receyue his grace: hee marked them out, that hee might ſay, theſe are myne. But dooth the Scripture ſpeake ſo? No, it ſpeaketh cleane contrarie. For it ſayeth that God fyndeth vsus all alike, and that it is hee which putteth a difference betwixt vsus: and that there is nother barrell better herring of vsus, ſauing that God of his owne infinite goodneſſe draweth vsus oute of death. Thus yee ſee the pure and ſimple doctrine of the holy Scripture. VVherefore doo men come too brabble heere? As I tolde you, it is becauſe they thinke too excuſe God by it. Yea? muſte God bee fayne too borrowe oure lyes, and muſt we bee his ſpokeſmen with oure wrangling trickes, lyke as wee ſee that euill caſes had neede to be well coloured, and altogyther turkined, that it maye ſo bleare the eyes of the iudges, as they may bee able too knowe nothing? Is it needefull to woorke after this faſhion in Gods behalfe? Then let vsus marke well howe it is ſayde here, that when wee ſhall hauehave ſought all the corners of our witte to colour that which men would elſe reiect and condemne, to the intent that there might bee no article in all the holye Scripture, that might be miſliked: God will cōdemne vsus for ſuch ſophiſticall inuentions. This extendeth yet further. For wee ſee howe many there are at this daye that would fayne be medling to make a meane betwixt vsus and the Papiſtes. Verely (ſay they) it is true that there be many abuſes in the Churche, (they cōfeſſe all) and things are ouergroſſe and vnable to be borne withall, & therfore it is needefull to hauehave reformation. They wil confeſſe this. But in the meane ſeaſon, if they bee demaunded what it is that we preache: they finde not any fault or peece of fault with our doctrine, but that we follow the pure ſimplicitie of the Goſpell withoute adding or diminiſhing: notwithſtanding▪ they ſee it is reiected of many, and that men cannot agree, and that it were a very hard matter to reforme all things hande ſmooth, & men are not ſo gentle to bee dealt withall. Herevpon they finde out & forge a deuiſe to ſay, It were beſte then too holde a meane [betweene bothe,] as wee ſawe in the Interim. VVhat hath bene the cauſe to bring vsus this Diueliſhneſſe, but onelyonly that they which were the deuiſers of it, were deſirous to play the Alchimiſtes or multipliers, and to find out a new Quinteſſence and I wote not what? For they hauehave bene ſufficiently cōuicted, that in Poperie there is nothing but horrible confuzion, and that all things are ouerfarre out of order. The idolatrie there is as groſſe as may bee: the ſeruing of God is vtterly defaced, wee ſee that men put their truſte in their owne deſeruings: they hauehave imagined that Ieſus Chriſte was as it were buryed, they trotted too this Sainct and that Sainct, too hauehave them theyr patrones before God: the Sacramentes are ſet oute too gaze vponupon: they make chaffer and marchandize of mens ſoules: they impute more too pelting trifles and too ceremonies, than is meete, in ſo muche that they make Idols of them. Yee ſee then that theſe Neuters know all this well ynough, and that it had neede to bee remedied. But in what wiſe? O (ſaye they) the thing that theſe Lutherans hauehave deſired hithertoo, is in manner impoſſible: the worlde cannot abyde ſuche an alteration: and therefore there had neede too bee ſome meane. Yea mary, it is true that men hauehave corrupted Gods ſeruice by leaning to that which hath beene commaunded by men: and therefore it is requiſite that for obedience ſake men ſhoulde bee bounde too doo ſo ſtill, howbeeit not to bee bounde in ſo greate penaltie, nor ſo ſtrayghtly as before. Agayne, men hauehave truſted too muche too the merites of woorkes: and therefore it muſte bee ſayde nowe, that we ought to beginne with Gods grace, and that the ſame is the cheefe piller wherevpon to reſte. VVhereas Ieſus Chriſt hath beene as good as no bodie, and men hauehave not reſorted to him for grace: Now hee muſte bee declared too bee our Aduocate, yea our cheefe Aduocate, but not oure onelyonly Aduocate. And all this while men may mingle theyr owne merites with the grace of God, and mens commaundementes muſte alwayes bee obſerued after ſome manner. Alſo men muſte not ceaſſe to hauehave the deceaſſed Sainctes to bee theyr Aduocates, ſo as they maye be fellowe commiſsioners with Ieſus Chriſt. As for worſhipping of Images, men will bee no more ſo ſotted: but it may well be ſayde, that Images are to ſtirre vp the deuotion of the ignorant and ſimple ſort: and verely it is an ouer groſſe folly to gadde after them on pilgrimage, but yet in the meane while men may keepe ſtill ſome deuotion to them for the weake and ignorant. As touching the Sacraments, men may well ſhewe that they ought not to be had in ſo greate eſtimation, but men ought to knowe that they ought not to make account of them▪ but for the remembrance of Chriſte: but yet men may conceyue of them they wote not what. As for the Maſſe, well, that ſhal no more be ſo much aduaunced, men ſhall hauehave no more particular Maſſes for the deade, nor in honour of ſuche a Sainct, nor for this thing and that: but there ſhall bee a common Maſſe, and men ſhall ſaye ſtill that it is a Sacrifice: not that Ieſus Chriſt is not the true Prieſt that offereth himſelfe to God his father: but the Maſſe ſhall repreſent the death and paſsion of Ieſus Chriſte. Lo howe theſe leazing forgers hauehave ſurmized themſelues to worke politikely in making ſuche a medlye, to the ende that the Goſpel might not be to rough to the worlde. On the cō trary part it is ſayde, that God will not be ayded nor ſerued by our leazings. VVhat is to bee done then▪ Lette vsus walke ſoundly and plainely, and let vsus hauehave our mouthes ſhet, to the ende that when he hath ſpoken, we may hold our ſelues to that which proceedeth out of his mouthe, without any replying thervnto. Behold (I ſay) howe wee may be allowed at his hand. But he will cōdemne vsus with all our ſhifts, if we thinke to purchaſe his fauour after our owne fancie, and ſtep neuer ſo little aſide from the pureneſſe of his worde to misfaſhion his iudgementes though they be neuer ſo ſtraunge to mans imagination. And now let vsus come to that which is added. Dooth not his Maiestie amaze you, and doth not his feare fall vponupon you, (ſayeth Iob?) And afterward he addeth, That their memoriall is like Aſſhes, and their bodies are as a bodie of Clay. Hereby he meneth that when we lie in Gods behalfe, it is as muche too ſaye as we conceyue not his Maieſtie, & that we would make him like our ſelues, and pull him downe hither, as if wee were hayle fellowe well met with him. Beholde (I pray you) what driueth men. VVhy are they ſo ſhameleſſe in falſifying Gods truth? Bicauſe they would meaſure it by their owne ſpanne. And what an oddes is there betwixte God and vsus? Then let vsus learne to conceyue what manner of one the Maieſtie of God is. And thervpon let vsus be no more ſo fooliſhe, as to deſire to incroch any thing either vponupon his worde, or vponupon his iudgementes. Let vsus looke downe with our heades, and lette God ſay what it pleaſeth him. And when wee hauehave hearde his worde, let him alſo doo what hee thinketh good, and let vsus honour him in all his woorkes, ſpecially when wee enter into the conſideration of oure owne feebleneſſe and frayltie, too ſaye, what are wee? Thus yee ſee the two things that Iob compareth togyther heere. Firſt he ſayeth, Doth not the Maieſtie of God amaze you? VVhen hee ſpeaketh of Maieſtie or dignitie, hee ſheweth that men ought to bee ſomewhat better aduiſed when they talke of God. But what? VVee ſteppe to it bluntly, and it ſeemeth to vsus that God will ſuffer men to play with him, as he addeth immediatelye after. Therefore when wee ſpeake of God, let vsus learne to conceiue the infinite glory that is in him. For when we hauehave once conceyued that: it cannot be but wee muſte bee humbled to ſaye, Alas, it is no ſpeaking of God after the manner of men, nor making of any compariſon with him. For what ſhoulde be made of him▪ where woulde wee ſet him? or in what degree woulde we place him. VVoulde we hauehave him matched with his creatures? Is not that aſmuche as too make him a thing of nothing? And what ſhall become of his maieſty when men hauehave abaced him after that ſort▪ Then if we had the wit to conceyue or but only to taſt what Gods infinite glory is: it is certaine that we ſhoulde learne to humble our ſelues vnderneath the ſame, and not be any more ſo ouerweening, as to make our ſelues beleeue this or that. Furthermore let vsus bethinke our ſelues. For the feebleneſſe and wretchedneſſe that are in mans nature, giuegive a far greater gloſſe to Gods Maieſtie, inſomuch as he muſte needes bee magnified the more, when wee knowe throughly what wee our ſelues are. If we had in vsus the glory of Angelles, we ſhoulde approche the neerer vntounto God: but yet ſhoulde we be faine to do as the Angels do, according as it is ſayd of thē vnderunder the ſhape of Cherubins, that they were fayne too hyde their faces, and were not able too looke vponupon God throughly. True it is that the Scripture ſayeth they ſee Gods face: But howe is that ſeeing of it? They are not able to abyde it withoute caſting downe theyr eyes, and as it were withoute couering theyr faces with theyr wings: that is to ſay [they are not able to doo it] without a baſhfulneſſe in reuerencing God as their ſoueraine, vntounto whome they are not able to atteyne, and withoute acknowledging the ſame highneſſe to humble thēſelues therevnto. Lo how it is with the Angelles of heauen. And now how fare wee that are but rottenneſſe? As touching our ſoules, they bee but as little ſparkes, whiche ſhoulde bee quenched out by and by, and paſſe away intoo a ſhadow, were it not that God preſerueth them in their ſtate, and that hee did it of his owne meere goodneſſe. Then hauehave wee not in our ſelues the power to ſtande one minute of an hower, but God muſt be fayne to preſerue vsus, bycauſe there is nothing in vsus but ſmoke and vanitie. VVhen we knowe this: it is certaine that all preſumptuouſneſſe will be well beaten downe in vsus, ſo as we ſhall no more hauehave this fooliſh deſire of diſputing after our owne maner, to paynt God with our colours, according as wee ſee him disfigured and rent in peeces by men. VVe ſhall no more bee ſo preſumptious and malaparte, when wee knowe what his glorie is, and hauehave well bethought vsus of the weakeneſſe that is in oure ſelues. Thus yee ſee after what ſorte wee ſhall bee aſtoniſhed with feare of him, as Iob ſpeaketh heere. For it is impoſſible that this knowledge of God ſhould bee ydle in men, and that it ſhoulde not caſt them downe in ſuche wiſe, as they durſt no more bee ſo bolde to babble of God. For when they hauehave ſpoken ſo at randon, it is a token that they neuer knewe him, nor felte what his Maieſtie is. And why? As I ſayde afore, it is a liuelye feeling when wee once vnderſtande that it is God that hath created vsus, and that wee are of him, and that whether we looke vpwarde or downward, all things are in his hand, and that there is in him a wonderfull rightuouſueſſe, there is in him a wiſedome that is hid from vsus, there is in him an incomparable goodneſſe. If wee knowe all theſe things, it cannot bee but we muſte needes bee aſtonied, and abaſhed in our ſelues, ſo as we ſhall vtterly abace our ſelues before him, & honour his highneſſe which is infinite. So then let vsus learne to know better what God is, to the ende we may be trayned to all modeſtie and ſoberneſſe, and therewithall alſo let vsus examine what we our ſelues are. VVhen we ſee our owne fleſhe doth tickle vsus to like well of our ſelues, ſo as wee be inclined to flatter our ſelues, and ſeeke to ſtande in our owne conceyte: let vsus ſtirre vp our ſelues too ſay, whence commeth this vice? It is bycauſe thou haſte not yet knowne thy ſelfe. Conſider who thou art, do but enter into thy ſelfe, and be iudge of thine owne ſtate. There we ſhall finde that we hauehave a bottomleſſe gulfe of ſinfulneſſe in vsus, and that we bee wrapped in ſuch ignorance as is horrible to behold, which is as it were ſo thicke a darkneſſe, as it vtterly choketh and ſtrangleth vsus: and ſo far off are we from hauing our eyes open to knowe God: as wee ſee not the thing that is before oure noze▪ Therefore whē men ſhall hauehave be thought themſelues in that wiſe, it is certaine that they ſhall be ſo touched with the Maieſtie of God, that whereas it was ſeene that they were full of pryde, and as it were harebraynd in fearing of God, ſo as there were no reuerence nor modeſty in them at all: then the feare of God ſhall fall vponupon them. In ſteade of the greate and ſtraunge faſtneſſe that is too bee ſeene in the world men ſhall find the reuerent awe of God. And why? For (as I ſayde) when wee hauehave once conceyued what God is: wee ſhall ſtoope vnderunder him. Agayne on the otherſide, when wee ſee what oure ſelues are, wee ſhall hauehave no more cauſe too ſtande in oure owne conceyte, nor to aduaunce our ſelues in any manner wiſe. Thus yee ſee what Iob mente to be token by theſe twoo ſentences. And for the greater confirmation, hee ſayeth. Yea, but thinke you that hee wyll beare with you if yee dally with him as with a man? Hee ſheweth vsus heerein, that men are beguiled in that they knowing not the Maieſtie of God to honour the ſame, as they ought to doo, doo dally with him. VVhereas we ought to honour him: wee play with him as we bee wont to play in dealing one with another, that hee that can deceyue, ſticketh not to deceyue, and all is well ynough ſo it bee not perceyued. And like as we conuey our wyles among men: ſo alſo woulde we make our couin to paſſe for good payment to Godwarde: but that is too too greate an abuſe. Therfore let vsus not thinke too dallie with ſuch a crafteſmayſter, and to ſcape vnpuniſhed. For althoughe God ſuffer men too runne …yote for a tyme: yet in the ende hee will not miſſe too ſhewe them that hee is not the partie that they tooke him for, but another manner of man. Hee is not the partie that they tooke him to bee, bycauſe hee is not lyke the creatures which ought to be obedient to the common rule in ſuche wiſe as they may bee brought too an accounte and meaſured by the lawe that hee hath gyuen vntounto vsus: vntounto vsus I ſay, for he hath ſquared out his law to bee our meetyard, and not to bee ſubiect to it himſelfe. Heerewithall alſo men muſt vnderſtand, that hee is another manner of one than they hauehave imagined him too bee: for they hauehave not had an eye to the infinite glorie that is in him. Therefore let vsus beware of this dallying. For God ſheweth vsus that whenſoeuer we treate eyther of his worde or of his woorkes, wee muſte go to it in good earneſt. And nowe Iob ſayth, Holde your tongues afore mee, I will ſpeake: and let befall mee what can. Heere Iob ſheweth that hee is not like theſe babblers, that skirmiſhe with Gods worde, and with his iudgementes, howe bee it aloofe from handeſtrokes: According as yee ſhall ſee ſome hauehave their tungs well fyled to talke: but that ſhall be but onelyonly to debate of trifling queſtions farre off from pracize. But Iob ſheweth himſelfe to be none of thoſe. And why ſo? You ſee (ſayth hee) howe I carie my fleſhe betweene my teeth, as if I were torne all to peeces, and that I were fayne to take vp my fleſhe and my skinne in my teeth to carie them, I hauehave my ſoule (ſaythe hee) betweene my handes. Sith you ſee mee in ſuch plight, thinke not you that I prate like a Popiniay in a Cage. No, no: I am forced to ſpeake from the heart. For God examineth mee by holding mee as it were vponupon the racke. Then muſte I needes vtter my affections playnely. For as for mee I ſpeake as one that hath experience, and God tryeth mee after ſuch a maner, as it is well ſeene I hauehave no leyſure to colour matters, and to ſpeake one thing for another. Therefore let me ſpeake. For ye ſhall not beare my burthen, it is God with whome I hauehave to deale, and it is hee alſo to whome I hauehave to anſwere: and ſo as for youre diſcourſes I leaue them there for ſo much as they bee worth, that is to ſaye, for vtterly vnprofitable and tryfling toyes. But as for mee, I will ſpeake according too that which God ſheweth mee, and which hee ſheweth mee by effecte. Thus yee ſee breefely what Iob meant to ſay. But let vsus marke heere the manner of ſpeeche which hee vſeth, namely, that hee holdeth his fleſhe betweene his teethe to carie it. For hee was as it were rente all to peeces, as if a mannes skinne were torne off, and hee wiſt not what to doe but to take it vp betwixte his teeth. Yee ſee then that Iob telleth in what plyght hee was: and thereby hee ſheweth himſelfe to hauehave bene in ſo pitifull cace, as hee was no more like a liuing creature. VVhereas hee ſayth that hee holdeth his ſoule (or his life) betweene his handes: it is as muche to ſaye, as the ſame was in vtter hazarde, and as it were abandoned and lefte vp to the ſpoyle. And heerein a man may ſee the doltiſhneſſe of the Papiſtes, in that they hauehave ſurmyzed that too holde ones ſoule betweene his handes, ſignified too hauehave power too doe good or euill. Let men deuize what they liſt (ſaye they) I hauehave my ſoule in myne owne handes, that is to ſay, I can doe what I thinke good, I hauehave a free ſtate. To bee ſhorte, they meant to builde their free will vponupon this ſentence, I hauehave ray ſoule betweene my handes. But we know that when God threatneth men, if hee tell them hee will leaue them in their owne hande: it is the ſoreſt ſcourge that can light vponupon them. Beholde, God thundereth at vsus when he ſayth hee will leaue vsus vp in our owne hand. And why? For if God hold vsus not backe, there is no remedie but wee muſt needes runne headlong intoo deſtruction. Therefore wee ſee howe the Papiſtes were beſotted, when they wreſted the Scripture after that faſhion. But the meaning is verie cleere in this ſtreine where Iob ſayth that hee beareth his ſoule in his hande, as if it were alreadie breathed out. Oure ſoule is clozed within oure body as in a Cheſt, and that is the meane too keepe it: but if wee had it in our hande, it were all one as if it were left at randon. Iob then declareth that he is rather deade than aliue, and that God handleth him in ſuch wiſe, as he is like a wretched rotten carkaſſe, ſo as there is no more liuelyneſſe in him, but is become lothly too all men. Lo (ſayeth hee) I knowe well I am no more taken to bee of the companie of menne, but am eſteemed as a deade bodye. Heereby (as I ſayde) Iob ſheweth that he is not a ſpeculatiue teacher, but a true practicioner of the things that he ſpeaketh, that is to ſay, of Gods iudgements. And vndoubtedly, without this experience, wee can neyther knowe God, nor his hande, nor his power, nor his iuſtice, nor any thyng elſe. True it is that all men ſhall not bee tryed as Iob was, that is to wit, with ſuche rigoure: but yet muſt we come to the touchſtone, which will diſcouer vsus to hauehave nothing but vaine ſpeculations. If God doe not ſometymes ſummon vsus, ſo as wee maye feele what our ſinnes, and what endleſſe death is, and vnderſtande that we bee deſtitute of ſaluation, and ſhet out from all hope as in reſpect of our ſelues: wee ſhall neuer know to treate of God aright, I ſay we ſhall neuer knowe one iote of him with heartie affection. For theſe trifling pratlers maye well hauehave ſtore of fayre ſhewes, and they may make their bragges before men: but there ſhall bee no ſteadineſſe in them. Are wee then deſirous to ſpeake of God earneſtly and as becommeth vsus? It is requiſite for vsus too hauehave bene exercyſed aforehande and that we hauehave come too the tryall of it▪ that is too ſay, that God hauehave nipped vsus, to the ende we may knowe both him and our ſelues. Thus yee ſee in effect what Iob hath meent in this ſtreine. And for the reſt, let vsus marke well, that when oure Lorde putteth vsus to ſuch tryals, wee had neede of a greater ſtrength than is in man, to the ende we may ſtand. VponUpon the hearing of ſome of Iobs wordes, wee woulde condemne him, and good cauſe why. But by the waye we muſt conſider well the extremitie that hee was in, to the intent we may not thinke it ſtraunge though hee had ſome temptations that ouermayſtred hym. Albeeit that in the ende he withſtoode all combates: yet had he ſome feebleneſſe in the meane while, ſo as hee was in a maner quyte quayled. And althoughe his fayth fell not quyte downe: yet was it ſhaken, and hee hadde ſome defaultes which he well felte. Then behoued it hym to ouergoe ſuch temptations, notwithſtanding that they were ryght greeuous too beare: and therefore lette vsus not thinke ſtraunge of his ſpeeche. For what man at this daye can ſaye as Iob ſayde, namely that hee is as a poore deſperate ſoule, that hee holdeth hys fleſhe and hys skinne betweene his teeth, and that hee hath his ſoule in his hand▪ True it is that Dauid ſpeaketh after the ſame manner in the hundred and nyneteenth Pſalme: but yet in compariſon, Iob was euen at the pittes bottome as wee ſee, if wee looke no further but vppon that which hee indured in his bodye, ſeeing hee was ſo broken out as a man woulde diſdeyne to looke vponupon hym, yea and that the verye ſight of him was ynough too make a mannes haire ſtande vppe vponupon his head, and that hee was become ſo hydeous a thing, as would ſhame a man, yea and loth his heart to beholde him. Nowe then if Iob had indured no more but theſe paynes in his bodie, had it not bene verie much? But the cheefe poynt (as I ſayde) was the feeling of Gods iudgement, and how God perſecuted him, in ſo much that hee found no fauour at his hand, but it ſeemed to him that God meant to adde continually plague vponupon plague, till hee had ſent him to the bottome of death and damnation. Seeing then that Iob was layde at ſo roughly: let vsus not thinke it ſtraunge that there were ſome temptations out of ſquare in him. For it was meete that God ſhould in that poynte vtter the perfectneſſe of his owne ſtrength in the infirmitie of man. But let vsus on oure ſide apply this too our inſtruction. And firſte of all, if God ſende vsus ſo great and exceſsiue afflictions as wee bee in maner ſwallowrd vp: let not that make vsus too deſpayre (as ſhall bee declared yet more at full heereafter) but let vsus reſiſte it, knowing that God doth ſtill reſerue his merciemercy readie for vsus in time conuenient. And if wee bee payned more than wee woulde wiſhe: Let vsus aſſure our ſelues that God will let the maladie rypen to heale it the better. If a man hauehave a plague ſore: well, it is ſeene that the ſore ſtinketh, and that it is ynough too impayre the health of the whole man: and yet for all that, the I hiſition or Surgion will not launce the Byle at the firſt daſh. And why? For hee ſhould but make it more firie, bycauſe the matter is not yet rype. But hee will lay ſome drawing playſter too it fyrſte, too make the ſore too rypen: and then afterwarde hee will bee bolde to launce it. Euen ſo dealeth God with vsus. For hee ſeeth that wee hauehave verye noyſome plague ſores: and what then? Let vsus not thinke it ſtraunge that hee healeth them not at the firſt daſhe. For the diſeaſe muſt firſt bee made rype, and then afterwarde God maye put too his hande, and fynde conuenient remedies. Then let vsus aſſure our ſelues that God knoweth what is good and conuenient for vsus: and therefore let vsus tarie his leyſure with pacience, But if wee bee too egre in making haſte, when wee endure anye afflictions: what excuſe can there bee for vsus? Specially ſythe wee ſee that Iob was come too the gulfe of Hell, and yet neuertheleſſe did humble himſelfe before God▪ and that although hee endured ſo greeuous tormentes, and was in ſo exceſsiue ſorrowe: yet hee reſtrayned him ſelfe. I ſay, if a man that was ſo puniſhed, dyd ſtill brydle him ſelfe: I praye you ſhall wee not bee too too vnexcuſable, if wee chafe and fret oure ſelues in our aduerſities? Then let vsus conſider theſe thinges, and let eueryevery of vsus hauehave an eye too him ſelfe. VVhen wee ſee that ſuch a ſeruant of God hath bene tryed after that ſort to the vttermoſt: wee muſt be ſo much the more mylde in our aduerſities, and not ſtomacke at God as wee hauehave beene wonte too doe. Thus yee ſee what wee hauehave to beare in mynde concerning this ſtreyne. And Iob ſayeth, That although God kill hym, yet will be trust in him: neuertheleſſe hee will reprooue his owne wa…es before Gods preſence. True it is that the Hebrewe worde Lo, (which I tranſlate In him) maye bee taken for Not, and ſo doth it ſignifye properly. Nothwithſtanding, it is ſome tymes taken Relatiuely, as they tearme it, and one letter is chaunged intoo another: whiche is a common vſe among the Hebrewes. Neuertheleſſe, the meening is all one in eyther of both the wayes. For if yee reade Not: it muſte bee in waye of demannding a queſtion, as thus: Thoughe hee kill mee, ſhall I not truſt in hym? Yes, I will ſtill truſt in him. Or elſe [if yee read] thoughe hee kill mee. VVhen hee ſhall hauehave killed mee, yet will I put my truſte in him: wee ſee that the ſubſtance of the matter is not chaunged. To bee ſhort Iobs meening is, that although hee bee ouerthrowne, and as it were inraged by paſsions: yet is it not as muche to ſay as that he hath forgone all pacience and intendeth to ſtād in contention with God, or to alienate himſelfe quite and cleane frō him, or that he is minded to ſtomack the matter in ſuch wiſe, as he will hauehave no more to do with him. VVherefore▪ He proteſteth that he hopeth, whatſoeuer come of it. Although hee kill me (ſaith he) and confound me: yet will I not ceaſe to truſt in him: neuertherleſſe I will reproue my wayes in his ſight. Thus am I fayne to intermeddle this vehemencie which you ſee, and whiche you perceiue, I ſay I am faine to intermeddle it with the hope which I hauehave in God. And here we hauehave a faire and excellent mirrour of Gods working. For he ſuffereth the faithful to fal, to the end that their faith may be the better tryed. Theſe things ſeeme vnable to be matched togither in themſelues: but God himſelfe maketh them to agree. At the firſt bluſh a man would ſay, lo heere is fire and water: but at the laſt God bringeth al things to ſuch an end, as there is no diſagreement at all. There hauehave bene ſome whiche in their diſputations, would fayne alwayes conclude after the manner of the Philoſophers, and al things are ſo put in order, as there is no diſagreement, but a certaine league or couenant throughout all things: but ſuch men neuer knewe what it is to hauehave bene ſifted by God, and to hauehave paſſed through his iudgementes. And why? For (as I hauehave ſayd) God handleth vsus after ſuch a ſtraunge faſhion, that all things are confounded in that cace. And in good ſooth there are things in vsus alſo which can neuer be made to agree. For ſome times we be deſirous to liue, and ſometimes wee woulde fayne dye: and theſe are things contrarie. Yea, but the reſpectes are diuers: for (as ſayth Saint Paule) naturally we couet to bee, and conſequently wee ſhunne death. Death is horrible to vsus▪ bicauſe it is contrarie to oure nature. That is the thing that diſmayeth a man. But on the other part wee ſee that wee bee hild heere as in a priſon: ſo long as this bodye of oures compaſſeth vsus about, wee are in bondage to ſinne, and therefore we be inforced to ſyghe and to be ſorie, and therewithall too long for the euerlaſtingneſſe, whiche is promiſed vsus after the time that God ſhall▪ hauehave taken vsus out of this worlde (for when wee drawe towarde death, then come wee to it, and death is the verie gate of life) aſſuring our ſelues that for as much as Ieſus Chriſte hath paſſed the ſame away, wee neede not to bee afrayde that death ſhall hauehave any power ouer vsus: for it is a rebated or blunted ſwoord, whereof the point is broken off, ſo as it cannot hurt vsus: and although it draw ſome bloud of vsus, yet notwithſtanding, the ſame ſhall be but to rid vsus from all diſeaſes. It ſhoulde ſeeme that theſe affections are contrarie, and ſo they bee in deede. But God agreeth them verie well, in ſuche wyſe that the things which wee hauehave conceyued by our naturall wit are put vnderunder foote, bycauſe fayth getteth the vpper hande. As muche is to be ſayde of that which Iob handleth in this ſtreine. For ye ſee that the faythfull are fully reſolued vponupon this pointe, namely, to put their truſt in God, and to hope for ſaluation at his hande, howe ſo euer hee would goe. But this thing they can not doe, excepte they hild him for their father, and reſorted to him for refuge: [as if they ſhould ſay,] behold God hath bene my father to the vttermoſt, and therewithall hath giuen me leaue to come vntounto him. Therefore muſte I call vponupon him, put my ſelfe intoo his keeping, and not doubt but he will alwayes be mercifull vntounto mee. Yea but he ſcourgeth mee, and when I am in mind to come neere him, I ſhall not perceiue that he hath heard me. Verely this conceite is hard and comberſome to beare: but yet muſt I tary the leaſure of my God with pacience, and do him the honor to reſt my ſelfe vponupon his promiſes. Lo howe the faithfull are fully reſolued in that point. But on the otherſide, it behoueth them to knowe themſelues: and it is vnpoſsible that they ſhould knowe their owne infirmities, but that they muſt alſo make their moane, and ſay, How now? And theſe are things contrarie. For if we ought to tarie Gods leyſure with ſilence: is it meete for vsus to make a diſputing, and to enter into cō plaints? For ſo to do is contrarie to faith. True it is that it is contrarie at the firſte ſight: but God ſetteth them at one well ynough. For after we hauehave bene toſſed and turmoyled with ſome hartburning: behold, faith draweth vsus in ſuch wiſe vntounto ſtilneſſe, as finally wee conclude thus: Out of all doubt, the goodneſſe of God will neuer forſake vsus howſoeuer the world go, but we ſhall always find him fauorable, althoughe hee ſhewe not himſelfe ſo at the firſt brunt. Thus ye ſee what we hauehave to gather in effect vponupon this ſtreine. Nowe wee ſee whereat Iob amed when hee ſayde, although God kill me, yet will I put my truſt in him: and yet neuertheleſſe I will reaſon with God, and reproue mine own ways. For the Hebrew word that he vſeth, ſignifieth to Reproue, and alſo to Debate, or Pleade. So then his ſaying and proteſtation is, that hee is not the man whom the parties that had ſpoken, toke him to be. For they toke him to be ſuch a one as would hauehave played double or quit, that he woulde hauehave truſted no more in God, and that hee had ſpoken thoſe things as it were in diſpite [of God.] But he telleth them he is none ſuch, for he holdeth him ſtill to his truſt in God. Nowe then ſeeing that he truſteth in God, he muſt of neceſsitie ſubmit himſelfe to him. For too truſt in God is not too ſhrinke awaye from him, and to holde ones ſelfe aloofe: But contrariwiſe to truſt in God, is to come vntounto him, & when he ſeemeth farre off from vsus, euen then to ſtreine our ſelues to get to him: & therwithal moreouer to do as the holy ſcripture telleth vsus: namely to ſhroud ourſelues vnderunder the ſhadowe of his wings, and to returne vntounto him, that he may receyue vsus into his lap, as a child is receyued of his own father. Ye ſee then what is conteined here. For when Iob ſaith, he will trust in God continually: he ſheweth that hee is not as one of theſe ſtragglers that make outleaps, bicauſe they be deſirous to play the horſes that are broken looce. It is cleane contrarie (ſaith he:) for I deſire nothing but to be neere him, and that he ſhould hauehave his hand vponupon mee. Heereby then is hee cleared of the falſe ſlaunder that he was charged withall. But yet neuertheleſſe he ſaith afterward, Beholde, yet muſte I reaſon with God concerning my wayes: that is to ſay, the hope that I hauehave is not ſuch as is vtterly vnmingled with complaintes, ſo as I ſhould not lift vp my ſelfe nor murmure againſt God at all. True it is that this proceedeth of infirmitie, yea euen of ſinfull infirmitie worthy to be condemned. But howe ſo euer the cace ſtande, God letteth him not goe altogither. For as I ſayde afore, faith ouerruleth our affections. VVhen wee truſte in God, and call vponupon him, it is not as much to ſay as wee ſhould neuer hauehave any bickerings in our ſelues. But fayth muſt get the vpper hande, the peace whereof S. Paule ſpeaketh muſt winne the victorie: that is to ſay, it muſt get the maiſtrie in our hearts. In that hee ſpeaketh of the peace of God, and attributeth victory vntounto it, he ſheweth wel that we ſhall hauehave turmoylings in vsus, and that we ſhall be toſſed to and fro. But what remedie is ther for it? This peace of God muſt be of ſuch power as it may get the maiſtrie in the end, and all our paſsions be brought in awe of it. Then let vsus marke well, that in proteſting that he will truſt in God, Iob doth alſo cōfeſſe his owne infirmitie, and ſhew that he is not ſo perfect but that there is alwayes ſome fault to be found in him. But yet neuertheleſſe hee fleeth alwayes to God for refuge. Sith the cace ſtandeth ſo, let vsus alſo on our ſide vnderſtād that whē we be ſhakē with the prouocations of our fleſh, and our owne affections do ſomewhat carie vsus away: we muſte not therefore deſpayre, nor imagine that God will helpe vsus no more. But let vsus plucke vp oure heartes to truſt in him, and although wee doe it not ſo perfectly as were requiſite, yet let vsus be ſure that hee will make vsus to feele that our wayting vponupon him is not in vayne. For hee will ſtrengthen vsus continually more and more in faythe, and make the ſame to get the vpper hand of al the temptations of the world and of this preſent life.
But let vsus fall downe in the preſence of our good God with acknowledgement of oure faultes, praying him too make vsus feele them in ſuche wiſe, as beeing aſhamed of them in our ſelues, we may labour to hauehave oure recourſe to him and to his merciemercy: And that it may pleaſe him not onelyonly to forgiue vsus our faults that are paſt▪ but alſo to rid vsus out of the miſeries wherein we be: that being receyued into his protection and cuſtodie, wee may neuer ſlip from him, and that howſoeuer Satan practize againſte vsus, hee neuertheleſſe will bee alwayes ſo at hande, as wee maye euer hauehave wherewith too beate backe the aſſaultes that our mortall enemie maketh vponupon vsus. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people and nations of the earth, bringing backe all poore ignorant ſoules, &c.