Sermons on Job, Sermons · Chapter 6 · Sermon 23
The .xxiij. Sermon, which is the first vponupon the ſixth Chapter.
1 IOb anſvvered and ſayde vntounto them.
2 O that my diſtreſſe vvere vvell vveyed, and that my ſorovves vere put into the balance.
3 It vvould be heauier than the ſand of the Sea, vvherefore my vvordes are ſvvallovved vp.
4 For the arrovves of the almightie are in mee, vvhereof the poyſon drinketh vp my ſpirite, the terrours of God are directed agaynſt mee.
5 VVill the vvilde Aſſe bray vvhen he hath graſſe, or vvill the Oxe lovve vvhen he hath fodder?
6 Shall that vvhichwhich is vnſauerie bee eaten vvithoute Salte? or is there any taſte in the vvhite of an egge?
7 But the thing vvhichwhich my ſoule hath lothed to touch, is as it vvere the diſeaſe of my fleſh.
8 O that the thing vvhichwhich I deſire might happen to mee, and that the thing vvhichwhich I louelove vvere graunted mee.
9 That is, that God vvould cruſhe me and breake me, and that he vvould cut mee as abovve.
HEre wee hauehave to conſider, what the ſtate of a poore man is when God ſcourgeth him, and maketh him too feele ſuche miſery, as it may ſeeme to him, that hee hath God againſt him. VVe ſee there is no power in mē, that can hold out whē the cace is ſo. And it is verye true that Iob was neuer yet vtterly ouerthrowne, ſo as he ſhoulde hauehave no pacience at all: but yet notwithſtanding it was not without much difficultie, that he could gather his wits to him, too hauehave ſome comfort. By the way (as I hauehave ſayd) wee hauehave to behold, in what anguiſh mortal man is, whē God ſheweth himſelfe as his aduerſarie partie. And it is greatly for our behoofe to mind this leſſon, bicauſe we be ouer negligent, yea and there are ouerfewe that thinke vponupon this kinde of temptation. For when we bee ſpoken to of ſuffering any miſerie▪ and of being pacient in aduerſitie: we bee fleſhly, and we mount no higher than our ſenſualtie is able to comprehend: that is to ſay, that we may indure diſeaſes, we may bee put too ſome troubles, this or that may happen vntounto vsus. But the greateſt miſchiefe of all, whiche is able to ouerwhelme men vtterly, is when God preſſeth them, and maketh them too feele his wrath, as if hee were bent full againſt them to ſay, why hauehave ye offended me ſo? Therefore when God ſheweth himſelf ſo ſore againſt men: behold, it is a temptatiō which paſſeth all that euer we may indure in our bodie. And here ye ſee why I ſaide, how it is good to trie that thing throughly which is conteyned here. Iob then ſayth, that he would faine that his diſtreſſe were well weyed, and on the other ſide, that his ſorrowes and greefes (that is to wit, the miſerie which he indureth and ſuffereth) were put togither with it into the balance. For then (ſayth he) it ſhould be ſeene, that this miſerie of mine is heauier than the ſand of the ſea. And for proof hereof, god hath ſhot his arrowes at me, yea euē poyſoned arrowes, in ſo much that I am as it were fired, my ſpirit is as it were ſwallowed vp, or my ſpirite is as it were ſteeped in bitterneſſe, by reaſon of Gods ſayde arrowes which hauehave pearced mee. Beholde whereat hee beginneth. But it ſeemeth heere, that hee frameth an vniuſt complaynt, when hee ſayeth that his miſerie is ſo great, as no ſorrowe can bee able too match it, or bee anſwerable to it. And thys complaynt draweth neere too that which Cain made, the which (as wee knowe) was not without blaſphemie. For as ſoone as Cain heard the condemnation whiche God pronounced agaynſt him: it is certaine that hee could not iuſtifie himſelfe, (for his ſinne was manifeſt, and hee was conuinced of it:) but he accuſed God of crueltie or ouergreat rigour. My puniſhment (ſayth he) is ouergreat, I am not able to beare it, thou wilt chaſe me ouer all the earth, I am not able to ſtande before thy face: howe doeſt thou handle mee? wee ſee heere that although this wretched caytife coulde not denie but he was puniſhed iuſtly: yet notwithſtanding he had his ſtartinghole, that God puniſhed him not vprightly, but paſſed meaſure in rigorouſneſſe againſt him. I ſayd it ſeemeth that Iob doth the like here. For he ſayth it is no maruell though he bee in great diſtreſſe, bicauſe the affliction which he indureth is exceeding great, and much more heauie. As if he ſhould ſay, he could not lament ynough, ſeeing that God handled him ſo roughly. But we hauehave ſeene, how he hath come already euen to the curſing of his byrthday, and howe he woulde that he had bin borne dead. And not only ſo, but hee alſo banneth the day wherein he was borne. It ſeemeth then that Iob might not bee excuſed. And in deede (as I hauehave tolde you alreadie) although he hauehave a good cace: yet doth he handle it amiſſe: and it behoueth men to know howe there is ſome faultineſſe in this reſpect. Neuertheleſſe he ceaſſeth not too ſpeake truth when hee ſayeth that the miſerie whiche hee indureth is ſo great and ſo extreeme, as euen his woordes are ſwallowed vp, in ſo muche as in that behalfe hee is as a man ouerwhelmed, whiche hath no liuelyneſſe in him, ſo that all that euer he is able too ſaye, is nothing in compariſon of the affliction wherewith God preſſeth him. Lette vsus marke therefore, that wee hauehave here two things: the one is, that wee ſee what a poore ſillie creature is, when God preſſeth him wyth his iudgement, as I hauehave ſayde alreadie: and the other is, that wee ſhoulde knowe, that in fighting agaynſt our temptations, although wee doo the beſt wee can too withſtande them, and too ſubmitte our ſelues vntounto God: yet notwithſtanding wee ſwaye aſide eyther one waye or other through infirmitie, ſo as there is neuer ſufficient ſtrength in vsus, except God holde vsus vp and ſuffer vsus not to bow at all. And why ſo? It is expedient for vsus to know, that we bee not made of ſteele, nor that wee bee not as rockes of ſtone: but that we be mortall men full of frailtie. It is behoofefull that God ſhoulde make vsus feele this. Alſo although he aſsiſt vsus in our afflictions, ſo as we be not ouercome: yet doth he make vsus to be woūded and to halte, that is to ſay [he leaueth] alwayes ſome feebleneſſe [in vsus] which ſheweth it ſelfe in the mightie operation which he giueth vsus. Thus ye ſee the two points which we hauehave to conſider here. But firſt of all let vsus call to remembrance that which I hauehave touched heretofore: which is, that if wee bee tempted, and whenſoeuer we bee pinched with any aduerſitie in our bodie: wee muſte the more feare ſtill this ſpirituall temptation, when God cyteth vsus to his iudgement, and becommeth as it were our Iudge, ſo as wee muſt bee faine too anſwere before him, and too render him our accounte. True it is that wee ſhal much more perceiue that thing which toucheth vsus in our fleſhe. And why ſo? For wee bee wholly giuen too that. So then wee ſee commonly that menne feare famine, peſtilence, ſickneſſe, or death whiche is the vttermoſt. If a man threaten vsus with this, wee bee afrayde: but if a man ſpeake too vsus of God, wee bee not moued a whit. And why ſo? Herein we ſhewe our ſelues too bee dull, yea euen too the vttermoſt, as they that differ nothing from Oxen and Aſſes, in that wee make ſo ſmall reckening of Gods wrath, and of the damnation that is prepared for our ſoules, I meane of them that continue enemies vntounto God: But if a man talke to vsus of any thing that concerneth this preſent life, wee are amazed out of meaſure. Neuertheleſſe, in the meane time whyle other continue in their dulneſſe, God ceaſſeth not too exerciſe thoſe that are his, after ſuch a maner as he maketh them too feele his wrath, and then (as I ſayde) they bee tempted muche more without all compariſon, than if they indured all the miſeries that are poſsible too bee imagined. Sometimes wee ſhall thinke it ſtraunge that the faythfull ſhould ſpeake thus: And what? God hath ſhewed himſelfe as a Lion towards me: he hath broken all my bones, I am on a burning fire, I wote not where to become, my ſoule is as it were ſwallowed vp, my bodie is as good as rotten, and there is nothing but ſtinch in me. VVherefore is it that the faythfull ſpeake ſo? It ſeemeth that they bee nice and womaniſhe: and yet notwithſtanding theſe are they that were moſt ſtrong and ſtedfaſt, and whome we hauehave ſeene gouerned by the ſpirite of God, ſo as they hauehave had an inuincible courage. Had not Dauid a goodly pacience: God exercyſed him verie much: and yet we ſee he alwayes had the vpper hande, ſo he was neuer caryed away vntounto wickedneſſe for all the trouble that befell him. Ye ſee here a man of armes, who hath bene practiſed in all maner of battayles, not onelyonly for a day or for a yeare, but all his lyfe long: and yet for all his experience, he complayneth as if hee had neuer beene acquainted with any aduerſitie, or as if he wiſt not what it were to be afflicted. Yea verely. But (as I hauehave ſayde) let vsus marke that he was not preſſed with bodily harmes. And although he were ſenſible as other men are: yet had it not greatly grieued him too beare any ſickneſſe or too ſuffer any ſuch other like thing. VVhat is it then, that driueth him too complaine ſo? It is bycauſe hee entereth into hymſelfe, and is touched in his conſcience, as though God had not onelyonly forſaken him, but alſo were become his deadly foe, and purſued him euen vntounto hell, too ſay: thou ſhalt hauehave neyther peace nor truce, but I will drowne thee altogither. Seeing then that Dauid was ſo preſſed wyth the feeling of his ſinnes, and perceyued that Gods wrath was kindled agaynſt him: yee ſee what nipped him euen too the heart. Ezechias felte as muche. For God not onelyonly afflicted him with ſickneſſe as may commonly befall vntounto vsus: but alſo beſides that he ſhewed him a token of his diſpleaſure. Therefore it ſeemed vntoo him, that God woulde repeale and diſanull all the grace that hee had graunted him before: And further that his deathe ſhoulde cauſe Gods ſeruice too bee quite ouerthrowne, which had beene ſtabliſhed by his hande. VVhen Ezechias conceyued ſo great and ſo horrible vengeance of God: there was good reaſon why hee ſhoulde be ſo diſmayde. And ſo yee ſee why hee made ſuch complaynts as ar conteyned in this ſong. Therefore let vsus marke that when God afflicteth vsus in our bodies, wee can well take paciently the miſeryes that hee ſendeth vsus: for, that is nothing in compariſon of the anguiſhe whiche they indure, whom he maketh to feele his wrath and vengeance: and yet notwithſtanding it is for our profite too come therevnto. And although it be ſo harde and bitter a thing vntoo vsus: yet neuertheleſſe wee muſt bee fayne too come too it. And why ſo? For they that conceyue not theyr bodily tribulations, paſſe not too ſeeke helpe of the diſeaſes of theyr ſoules, bycauſe they perceyue them not at all: and ſo conſequently they paſſe not to ſeeke attonement with God, for they conſider not his iuſtice. So then (as I ſayde) it is more than neceſſarie for vsus to be wounded with Gods iudgement, that when wee hauehave taken holde of it, we may bee conſtrayned to grone vnderunder ſuch anguiſhe, according as wee ſee it to hauehave beene in Iob. True it is that euerye man ſhall not hauehave like meaſure, and God alſo knoweth what wee bee able too beare. According as a man ſhall bee weake, and as God ſhall not hauehave indued him with ſo great a grace of his holy ſpirite: ſo verily will hee make him too feele his iudgement thereafter: howbeeit hee will holde him vp, and make him to taſte of his merciemercy in the middes of his wrath, ſo as the ſame ſhall not vtterly diſmay him. But as for him that hath receyued a more ſingular ſtrength, and whome God hath fortified with his holy ſpirite: he muſt be faine to ſuſtaine greater brunts, and farre rougher aſſaults, than ſuch as are feeble like litle children. And here ye perceiue why we ſee theſe ſpirituall battayles in Dauid, Ezechias, and Iob, which neuer a one of vsus ſhall finde in himſelfe. True it is that we ſhall hauehave our portion of them: for (as I hauehave ſayde) without it we would become dullards, and it woulde be a ſigne that we were forſaken of God, ſo as we ſhould hauehave our conſciences rocked aſleepe too much. But when God preſſeth vsus with his iudgement, it is but for a ſmall while if wee compare our ſelues with the holy perſons that hauehave incountred agaynſt the ſorrowes of death and hell. And why ſo? For God had armed them, yea and hee had ſo fenced them with his owne ſtrength: that although they were bowed, yet were they not vtterly beaten downe: and if they were beaten downe, yet did God lift them vp againe. And therefore it behoueth vsus to marke well what is ſayde vntounto vsus here. Furthermore when we ſee Iob ſo ſore preſſed, euen Iob I ſay, who was the mirrour of pacience: let vsus learne to walke aduiſedly. For if this happened to the greene tree, what ſhall become of the drie tree? VVe ſee that Iob was ſo hartburned with anguiſh, and wee ſee he was ſo dulled with torments, as he wiſt not what to ſpeake: and what ſhall become of vsus then, if God liſt too ſcourge vsus rigorouſly? muſt we not needes quaile vtterly? But this muſt not aſtonie vsus: neuertheleſſe it ſtandeth vsus on hande to bee afrayde. For we can be hardie ynough while we bee farre from blowes, as our ordinarie maner is: inſomuch as there is none of vsus all, but he will make himſelfe as valiant as can be, and it ſeemeth that nothing ſhall be able to daunt vsus. Let vsus rather conſider what our feebleneſſe is, too the end that we may not be puffed vp with vaine preſumption, but may vnderſtande how we be but poore creatures, & that we cannot well hold out one minute of an houre, agaynſt the aſſaults that may be giuen vsus on either ſyde, except we flee to our God, praying him to ſtrengthen vsus. Ye ſee then what we hauehave to do, when wee beholde the example of Iob. Moreouer let vsus marke well this woorde when hee ſayth, That the arrowes of God are in him, and that the venim of them hath drunke vp his ſpirite, or that his ſpirite hath ſucked in the venim, for eyther of both wayes may be ſpoken. But the principall poynt that we hauehave too marke here, is that Iob doth vsus to vnderſtande heere, that he hath not to deale with men, nor that the cace ſtandeth as when we indure ſome afflictions in the fleſh. I knowe (ſayth he) that it is God which warreth agaynſt me: and not onelyonly ſo, but his arrowes alſo (ſayth he) are in mee: they hauehave ſtryken mee too the heart and are runne quite through me. In the firſt place, Iob ſheweth, that he is faine too indure battayles, as if God himſelfe warred agaynſt him. And what a matter is it when a mortall man who is a thing of nothing, ſhould bee forced ſo farre, as too feele that God prepareth and bendeth himſelfe agaynſt him, and yet notwithſtanding be able to outſtande it? Howe ſhould that bee poſsible? Neuertheleſſe (as I hauehave ſayde alreadie) we muſt needes be brought to that poynt, for our owne profite. And in good ſooth we profite euil vnderunder Gods ſcourges, if in the meane while wee beate our braynes, or reaſon with men, to ſee from whence the aduerſities come vntounto vsus, and linger here ſtill below: this is verie yll conſidered of vsus. As for example, if one that is diſeaſed thinke with himſelfe: ſuch an inconuenience is light vponupon me: Lo ſuch a thing is the cauſe: and that hee cannot ſuffer any affliction whereby God ſhall giuegive him occaſion too feele his wrath: this man is farre from receyuing frute by the chaſtizementes which God ſendeth him. I ſay, when wee ceaſſe not to alledge this or that, too hold our ſelues ſtill to the creatures: we profite verie yll. Therefore we muſt mount vp to this ſtep: that is, that the aduerſities come of God, and that they come vponupon vsus bicauſe of our ſinnes: and heerewithall let vsus vnderſtande howe it is as much as if God had ſhotte his arrowes at vsus, and wounded vsus. So then let vsus bethinke vsus well of this woorde, when Iob ſayeth, that the arrowes of the almightie were let flee agaynſt him. Yea and hee ſayeth expreſly that they ſticke faſt in him, and that his ſpirit is as it were ſwallowed vp. VVhere by hee meeneth, that his diſtreſſe commeth of the ſayde fearing of God, according alſo as hee addeth, that the terrours of God are bent agaynſte him. And for the better vnderſtanding of this ſtreyne: let vsus marke that God dooth oftentimes afflict thoſe that are wylfull and hard hearted. But what? Their mynde is neuer the more humbled for all that. For they beate backe all Gods iudgements, as an Anuylde beateth backe the hammer. But God woundeth whom he liſteth when he meeneth to humble them, inſomuch that they be ſtryken quite through, yea euen to the bottome of their hart. Thus yee ſee what Iob ment to expreſſe. True it is that ſomtimes the like ſhall happen to the reprobates alſo. But when full account is made: it is a ſpeciall grace which god beſtoweth vponupon his own children, when he pearceth them ſo throughout, and maketh them too feele his vengeance within their harts, in ſuch wiſe as they are as it were ſwallowed vp by it, and their hartes are conſumed by it. This will be very hard for vsus, and we will flee from it if it be poſsible. But thereby God worketh our welfare, and it is much better that it ſhould be ſo, th… that we ſhoulde be blockiſh to beate backe all the conceytes which God ſendeth vsus whē he purpoſeth to ſcourge vsus for our ſinnes, and too make vsus feele howe it is a terrible thing to hauehave him agaynſt vsus. Beholde how we muſt profite our ſelues by ſuch woundings, knowing that god intendeth to humble vsus, to the ende we ſhould not bee as the ſcorners, who doo nothing but mocke at his iudgements: and that hys making of vsus too feele them to the quicke, is too the ende wee ſhoulde quake at them. Furthermore wee ſee what neede we hauehave of ſuch a medicine, ſith we bee ſuche dullards as to follow the luſtes of our fleſh. For what are we the better for Gods worde? how are wee moued for all the threatnings that are made to vsus? It ſeemeth that we would hold our owne agaynſt God, and ſpite him by our defiances. Beholde the pride which is to be ſeene commonly in men: and we alſo ſhould be ſubiect therevnto, were it not that God clenzeth vsus of it by ſhewing himſelf ſo rough towarde vsus, as we might feele his arrowes in our harts, and that all our courage might be ſwallowed vp by it. And likewiſe Iob ſayth, that the terrors of God are directed [or leuelled] at him. And why ſo? For his wordes are as it were ſwallowed vp, or conſumed. VVhereas hee ſayth that the terribleneſſe of God was leueled at him, he meeneth (as I hauehave ſayd alreadie) that he hath not men to his enemyes, but that it is God himſelfe which warreth againſt him. True it is that we may be aſſaulted at mens handes: and yet notwithſtanding wee muſt not ceaſſe to acknowledge that which is ſayde heere: that is to wit, that God armeth his creatures agaynſt vsus, to the ende to ſhewe vsus his diſpleaſure. At a worde, on what ſide ſoeuer the miſchiefe do threaten Iob, yea euen that he be wounded, he muſt acknowledge howe it is the hande of God that toucheth and preſſeth him. And this is the cauſe why he ſaith the terrours [or the terribleneſſe.] Hee knowes well ynough that whē God ſcourgeth him, his int…t is to hauehave him returne vntounto him, and that God ſeeketh nothing but to receyue his ſeruants too merciemercy, and too deliuer them from the trouble which they indure. But in theſe ſorowes which he ſuffreth, he is not able to take hold of the goodneſſe which God intendeth to vſe towards him. And thus ye ſee what is the cauſe of our impacience: euen for that we are not touched as were requiſite, to render God his due honour. For proofe hereof, when we ſpeake of calling vponupon God, and of deſiring him to hauehave pitie vponupon vsus: we do it but ceremonially vntill we knowe that we are at the laſt caſt, and that we be as poore damned ſoules and forlorne creatures: Vntill we knowe this throughly too the quicke, it is certaine that oure deſiring of God too hauehave pitie vponupon vsus, ſhall be but from the teeth outwarde. And therefore a man neuer honoureth God in good earneſt, vnleſſe hee bee confounded in himſelfe. For the matter conſiſteth not altogither in ſaying, that God muſt bee ſuperior ouer vsus, and wee ſubiect to him as all other creatures are: But wee muſte yeelde him this honour which is ſpecified here: namely that he only is righteous, and that there is nothing elſe in vsus but all maner of wickedneſſe, too the ende wee may hauehave our mouth ſhette, and bee diſtitute of all excuſe, ſo as wee maye not make any account of our ſelues, but acknowledge that nothing belongeth too vsus but ſhame, and that we deſerue too be caſt away as ſtin…ng and curſed creatures. If we bee not come too this poynt, it is no honouring nor ſeruing of God, according as Saint Paule ſheweth in the thirde to the Romaines. For in ſpeaking of Gods infinite glorie, hee ſayeth it becommeth vsus too come before him with ſuch feare and lowlineſſe, as wee may bee lyke poore offenders with halters about their neckes, ſo as we ſhoulde go to hell, if hee plucked vsus not backe of his infinit goodneſſe. So then it is not without cauſe that God afflicteth his ſeruants, and preſſeth them in ſuch wiſe as hee bringeth them to this poynt, too the ende hee may bee gloryfied in them. As touching that he ſayth, that his wordes are ſwallowed vp: it is as much as if he had ſayd, that he ſpeaketh not Rhetorically as wee ſee ſome men do, who are eloquent in ſetting out their own aduerſities. As for thoſe that are Cokneys, if they indure any little aduerſitie, they neede no man of lawe to pleade their caſe, it ſeemeth (to heare them ſpeak) that there are none but they on whom men ſhoulde hauehave compaſsion. But they that can ſo well pleade and babble, ſhewe well ynough that their aduerſitie did not ſo greatly greeue them: for had they beene touched in good earneſt, it is certaine that they woulde ſhewe that which is ſayde heere. And heere ye ſee wherfore it is expreſly ſayde in the ſong of Ezechias, that hee had chattered like the Swallowes, and that hee had no more had the voice of a man to vtter his conceyt, but had beene ſo ſhet vp that time in ſorow, that he wiſt not what to ſay, nor howe to couch his wordes to vtter what hys mynde was. Let vsus marke then that when God ſummoneth his ſeruaunts in ſuche wiſe, hee ſheweth himſelfe to bee their iudge and pincheth them to the quicke, as they are euen deſtitute of wordes, and confounded, and know not howe too expreſſe their meenings. Although (ſay I) that God woorke ſo, and that hee oftentymes deale roughly with vsus: yet notwithſtanding let vsus call to mind the conuenient remedie, leaſt wee bee put to vtter confuſion. And this is it that Sainct Paule meeneth when hee ſayeth that God by his holye ſpirite gyueth vsus gronings which are intollerable. VVhen Sainct Paule ſpeaketh of the prayers of the faythfull, (I meene of the better ſort:) hee ſayeth that when God maketh vsus too pray earneſtly, then wee grone: yea wee euen grone, but wee hauehave not a woorde at hande: for if a man ſhoulde demaunde of vsus, what is it that thou ſayeſt? VVhat is it that thou deſireſt of God? VVe wiſt not what too ſay too him. VVee muſte keepe that as a thing locked vp, ſo as wee cannot declare by woorde of mouth, what wee ment too ſay. Yee ſee then howe God remedyeth that whiche is ſpoken heere: which is, that although all oure ſpeeche were ſwallowed vp, yet hee giueth vsus a meane too finde him, and to get too him, which meane hee alloweth: and although that this kinde of language be not vnderſtoode of men, yea and that euen the partie himſelfe which prayeth vntoo God bee intangled, ſo as hee cannot vtter his woordes: yet doth God vnderſtand ſuch maner of ſpeech. Nowe foraſmuche as wee ſee that God heareth our gronings when wee bee ſo abaſhed that wee bee vtterly diſmayde in our ſelues: Let vsus beare paciently the aduerſities which hee ſendeth vsus, ſeeing that hee giueth ſuch ſucceſſe as all of it redoundeth too our profite and welfare. Lo what we hauehave too marke vponupon this ſtraine. Heere withall Iob vſeth certaine ſimilitudes, too ſhewe howe it is not without cauſe that hee complayneth ſo. Hee ſayeth, will the wylde Aſſe bray when hee hathe graſſe? no more wil the Oxe when hee hath fodder. And furthermore, Can a man eate a thing that hath no ſauour, … the white of an egge without ſalt? By ſuch ſimilitudes Iob meeneth, that both menne and beaſtes are glad when things fall oute too them after theyr minde or deſire▪ VVhat is the thing that the wilde Aſſe ſeeketh? Hee deſyreth paſture. Therefore when he hath graſſe at will he careth not to bray or to greeue himſelfe. VVhy ſo? For he hath the thing that hee deſireth. An Oxe likewiſe is contented when he hath fodder giuen him. But contrarywiſe (ſayth he) howe is it poſsible that a man ſhould be made to like of the thing that is agaynſt him? Verely wee will not eate of the meates that are vnſauerie. If a man ſhoulde make vsus to ſuppe off the white of an Egge, it were ynough too make vsus ſpewe: for it were a thing that woulde go agaynſt our ſtomacke. Seeing that this worde betokeneth an vnſauerie thing: what is to be ſayd of a bitter thing that ſhoulde ſerue to choke vsus? But yet much worſe are the miſeries wherewith Iob was afflicted. And therefore he concludeth therevpon, that he woulde fayne hauehave his owne wiſhe: which is, that God woulde kill him at the first blow, and not make him to pine away after that ſort. Yee ſee in effect what is ment heere. And firſt of all let vsus marke, that this ſentence is good and true, yea and that the doctrine conteyned therein is verie profitable: for it is expedient for vsus too bee warned of our paſsions. There are which ſtande much vponupon the reputation of their owne vertues: and therefore it is good for vsus to knowe that we hauehave neede too hauehave our fleſhly deſires repreſſed. VVhy ſo? Too the ende that if things fall oute according too our mynde, wee may hauehave skill to ſay: Beholde, God giueth vsus our heartes deſire, and therefore wee hauehave whereof to reioyce. And that if things fall out agaynſt vsus, wee maye acknowledge and ſay, beholde, it is God that afflicteth vsus: VVherefore? Euen bicauſe we hauehave offended him, and hee will cut vsus oute our morſelles. It is good therefore that theſe things here ſhoulde bee knowne vntounto vsus, and that wee ſhould minde them, and that the remembrance of them ſhould oftentymes bee renued. And ſpeciallye it is a great ſhame for men that they hauehave no diſcretion, ſeeing that the brute beaſtes can ſhew them howe that according to their meaſure they hauehave ſome diſcretion. True it is that there is no reaſon nor iudgement in an Oxe, nor in an Aſſe. Yet hath God giuen them a certaine witte, whiche leadeth them thither as their nature goeth. Nowe let vsus conſider what it is that God giueth vntounto man who ought too hauehave iudgement. Bycauſe of the ſpirite which is imprinted in his ſoule. It behoueth him to hauehave diſcretion. But yet let vsus note further, how it behoueth vsus ineſpecially too fight agaynſt oure luſtes. Howe ſo? An Aſſe will leaue hys braying when hee hath paſture afore him: ſo will not a man do, he will not content himſelfe. Verie well. It is good that a man ſhoulde thanke God when he hath proſperitie, and that he ſhoulde know how he is ſo much the more beholding to God: but he muſt not fal aſleepe vponupon it. Let vsus learne then that here are two things. The one is, that when God giueth vsus meate and drinke, we be worſe than the brute beaſtes if wee make not account of ſuch a libertie, but be ſo blockiſh in our hartes, that wee conſider not howe liberall and gracious God is towardes vsus. Thus much for the firſt poynt. But wee conceyue the cleane cōtrary in many men: yea after a maner in al men, For howe great is our vnthankefulneſſe? if God giuegive vsus meate and drinke, hauehave we the ſtayedneſſe that is in brute beaſtes, to holde our ſelues in quiet and contented? No: we be like vnſatiable Seagulles. How fowle and howe exceſsiue are our appetites? See howe an Aſſe eateth. Although he hauehave trauelled with great paine, when he is put to paſture he ſatiſfieth himſelfe, and then layes him down vponupon it, he is contented. But as for a man, though he hauehave crammed in as much as foure or fiue men could ſwall owe vp, he is not contented with it, hee regardeth not what is meete for him, but he will ſtill bee heaping vp and gathering in of more. VVhen a man hath his Garner full, yet hath he a bellie too bigge for it. VVhen he hath his wine ſeller well ſtored, he thinketh that that is nothing. VVhen he hath prouiſion ynough for a whole doozen of perſons, yet will he not be contented he is like a … that can neuer be filled. Ye ſee then how men are … away by their luſtes, ſo as they be neuer ſatiſfied: ſuch is their vnthankfulneſſe. And what iudge muſt ſuch maner of folk hauehave? Euen the Aſſes and …en. The Angelles neede not to come downe from heauen too poure Gods condemnation vponupon their heads. In the order of nature a man may perceyue, that there is much more reaſon and modeſtie in the dulneſſe that is in theſe beaſts, thā there is in men who ought to hauehave a further conſideration. Beholde a ſpeciall poynt which we hauehave to marke here: But on the other ſide alſo let vsus learne, that wee muſt not bee lyke the brute beaſts in ſeeking nothing elſe but bellie cheere. For when God ſendeth vsus proſperitie, we muſt not holde vsus there, that muſt not be our Butte to ſhoote at. VVhat then? Let vsus vſe the ſayde proſperitie, paſsing continually ſtill further, and preparing our ſelues too affliction if God liſt to ſende vsus any: to the intent we bee not taken vnwares bycauſe wee made reckening too hauehave lyued alwayes at our eaſe. I ſay let vsus beware wee fall not aſleepe in ſuche careleſneſſe when God ſendeth vsus paſture, and that wee bee handeled as well as wee woulde wiſhe. But let vsus continually quicken vppe ourſelues, that wee may attayne too the benefyte wherevntoo hee calleth vsus. Marke this for a ſpeciall poynt. Nowe whereas it is ſayde that wee cannot bee made too eate that whiche i… without ſauour, and that wee cannot ſuppe off the white of an Egge without ſalt: Heereby wee may knowe (as I hauehave ſayde) howe that before the blowe come, it is good too forethinke oure ſelues, that colde and heate, vnſauerie vittayles and all other ſuch things are as it were aduerſities which we ſhunne by nature. Verie well, needes muſt wee feele this geere, for wee bee not ſenfeleſſe. But howſoeuer the worlde go, let vsus make our ſelues readie too indure paciently the thing that is vnſauerie. Let vsus bee contented that God ſhall do it for our profite. And therewithall let vsus aſſure our ſelues, that ſithe hee ordeyneth it, his onelyonly will muſte bee a better taſte vntounto vsus, than all the things that happen too vsus by oure owne good will. VVhat ſhall be our ſalt then to make vsus finde good taſte in all the aduerſities that can befall vsus, ſo as wee maye beare them paciently? Obedience, ſo as wee acknowledge, and ſay, go too, I ſee heere howe God afflicteth vsus. And why? Firſt bycauſe we be worthie of it: and ſecondly bicauſe it is his will too aduaunce our welfare by that meane. Beholde (I ſay) what will make vsus too finde good ſauour in that which heeretofore was (as ye would ſay) lothſome. This then is the poynt that we muſt come vntounto, when we be deſirous to finde fauour in all our aduerſities, that we may paciently receyue all the corrections whiche it ſhall pleaſe God to ſende vsus, and that wee may frame our ſelues too his good pleaſure, deſiring nothing but that he will accompliſh as he hath begonne, to the intent that beeing guided and gouerned by his holye ſpirite, we may ſeeke nothing but to louelove, ſerue, and honour him, and too holde all that for good and rightfull, which it ſhall pleaſe him to ſende vsus.
And nowe let vsus caſt our ſelues downe before the face of our good God in acknowledging our faults, praying him to make vsus perceyue them better than we hauehave done hitherto: and that when it ſhall pleaſe him too make vsus feele his iudgements, although we be preſſed out of meaſure to our owne ſeeming, yet notwithſtanding we may not ceaſſe to reſort vntounto him continually, hoping that he will deliuer vsus from al our aduerſities, according as of his infinite merciemercy it is his will to reach out his hande too vsus continually: and that although that at the firſt wee perceyue not that he is minded to ayde vsus, yet we may wayt paciently till time conuenient come too ſhewe vsus that he hath alwayes beene freendly and fauourable too vsus, yea, truly by meane of our Lorde Ieſus Chriſt, according as it hath pleaſed him to chooze vsus in him, and to call vsus to the knowledge of him, too the ende too make vsus all members of his bodie. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people, &c.