Sermons on Job, Sermons · Chapter 6 · Sermon 24
The .xxiiij. Sermon, which is the ſecond vponupon the ſixt Chapter.
8 VVho vvill cauſe my deſire to come to paſſe, and that God may ſende me my longing?
9 VVhichWhich is, that hee ſhoulde breake mee in peeces, and that he ſhoulde ſtretch out his hande and cut mee off.
10 For then ſhould I yet hauehave comfort: I ſhoulde reioyce in my griefe: let him not ſpare me, and I vvill not denie the vvordes of the holy one.
11 VVhat is my ſtrength, that I ſhoulde bee able to indure? and vvhat is mine ende if I ſhould prolong my life?
12 Is my ſtrength the ſtrength of ſtones' or is my fleſh of ſteele?
13 I can no more, and my might fayleth mee.
14 Hee that is afflicted ought to hauehave a good turne of his friende: but men hauehave forſaken the feare of the almightie God.
WEe hauehave too goe forwarde with the matter that I began alreadie: which is, that Iob tormenteth him ſelfe heere, not for the miſerie which hee indureth in his bodie, but bycauſe God hilde him as a poore condemned perſon, and bycauſe hee dealeth as a iudge with him, and is altogither againſt him. Ye ſee then wherefore Iob is more greeued than for all the reſt that hee coulde ſuffer. That is to wit, bycauſe he feeleth Gods hande heauie vppon him, as Dauid ſpeaketh in the two and thirtie Pſalme. And let vsus marke this well alwayes. For otherwiſe we ſhall not knowe to what purpoſe hee ſayeth, I woulde I were deade, I would God woulde kill mee, I would I were cut off from the world, for then ſhoulde I hauehave ſome eaſe, and I ſhoulde bee no more ſo ſore preſſed. And coulde there befall him any worſe thing than death, ſpecially than a death of Gods ſending, wherein he ſhould knowe that God woulde vtterly ouerwhelme him? And were not that the extremeſt of all miſeries? and yet for all that hee ſayth, that if God woulde diſpatch him at one blowe, he could well beare it: but to linger pyning as hee doth, and too bee preſſed ſo long a while, hee ſayth it is impoſsible for him too keepe meaſure, for it is all one as if hee were hilde in a burning fire. Then let vsus marke well this diuerſitie whiche is betweene a man that is ouerwhelmed at the firſt ſtroke, and another whom God holdeth (as it were) vponupon the Rack, whom he ſcourgeth a long while without giuing hym any reſpite, and which is not releeued in his miſerie, but muſt be faine to abyde it out continually. Let vsus nowe come to the ripping vp of the cace that Iob pleadeth here. Firſt hee ſheweth that his cheefe deſire ſhoulde be to die and to be cut off. True it is (as I hauehave touched heeretofore) that Gods children may well wiſhe death: howbeit to an other ende, and for an other reſpect [than hee doth heere,] like as all of vsus muſt with S. Paule deſire to be let looce from the bondage of ſinne wherin we be hilde priſoners. Saint Paule is not mooued there with any temptations of the fleſhe: but rather, the deſire that hee hath to imploy himſelfe in Gods ſeruice without let, driueth him too wiſhe that he might paſſe out of the priſon of his bodie. VVhy ſo? For ſo long as wee bee in this worlde, we muſt alwayes be wrapped in many miſeries, and wee ceaſſe not too offende God, beeing ſo weake as wee bee. Saint Paule then is ſorie that hee muſt liue ſo long in offending God, and this kinde of deſire is good and holy, and proceedeth of the holy Ghoſt. But there are verie fewe that deſire too go out of the worlde in this reſpect. For ſo long as we bee at our eaſe, we care not a whit what vyces and imperfections we hauehave, nor to be ſo forwarde in ſeruing God as were requiſite: this geere toucheth vsus not a whit. VVhat then? If there betide vsus any trouble, if we fall into any diſeaſe, if matters fal not out as we would hauehave them: then wee wiſh our ſelues out of the worlde, and there is none other talke but of oure wearineſſe in deſpizing of oure lyfe. Yee ſee then what Iobs wiſhing was. It was not chiefly bycauſe hee knewe what his ſtate was: but bicauſe the miſerie that hee felt did nippe him, therefore hee was deſirous too hauehave his requeſt at Gods hande. For he not onelyonly deſireth it [in his hart,] but alſo addreſſeth himſelfe to God too make ſute for it. And this is yet another miſchiefe, that a man wiſshing death, as Iob doth heere, ſhall bee as ye woulde ſay, ſhet vp and ſhrunke into himſelfe, ſo as he ſhall not dare preſent himſelfe vntounto God to pray for it, though it ſo be that he hauehave cōmitted a great offence before. For we muſt not preſume to hide our ſelues, nor to hauehave any backe nookes wherein to make wiſshes that are wicked and reiected of God. But yet when a man ſhall come ſo farre forth as to make ſuch requeſt vntounto God: no doubt but he ſinneth double. VVhy ſo? For it is an ouergreat raſhneſſe for vsus, to come to vnhallow the name of God. How is it then that wee muſt pray? VVhat rule muſt we obſerue in that behalfe? That we requeſt nothing which is not agreeable too hys wil, according as S. Iohn ſpeaketh in his Canonical Epiſtle. And verely our Lorde Ieſus Chriſt ſheweth full well that we muſt keepe the ſayd modeſtie when he ſetteth downe this petition, That Gods will be done. Ye ſee then how Iob vnhalloweth the name of God when he dareth make ſuch and ſo exceſsiue a requeſt. Nowe then for the firſt poynt, whereas it is lawfull for men too wiſhe that God woulde deliuer them quickly out of this mortall bodie, when their life is beſieged here with ſo many wantes and miſeries: it is not by reaſon of the troubles that we muſt indure here, but bicauſe we are alwayes ſubiect to many vices. Marke this for a ſpeciall poynt. Let vsus marke further, that when God afflicteth vsus, and that there happen things that are ſowre to vsus: we muſt not wiſh death therfore: but rather wee muſt buckle our ſelues to the combate, ſith that the will of God is ſo. Thirdly when we deſire too bee ſet free from this bondage of ſinne, and that God ſhoulde breake the bondes that holde vsus as nowe: Let men do it meaſurably, ſo as we may be readie to bee humbled as muche as ſhall pleaſe him. And although it greeue vsus, and that we ſighe bicauſe wee cannot giuegive our ſelues wholly to do what God commaundeth: wee muſt firſt hauehave this cōſideration to ſay, VVell Lord, if it be thy will, that I beeing a poore ſinner and hauing vices continually lurking in me ſhoulde ſerue thee: graunt mee the grace too acknowledge my faultes, that I may ſigh before thee to craue pardon for them at thy hande. Beholde (ſay I) the meaſure which it behoueth vsus to keepe. Furthermore, let vsus learne by the example of Iob, that when wee come before God, it is not for vsus too bring thither oure owne deſires and our owne luſtes, and to ſpeake whatſoeuer commeth at our tungs ende: but our requeſtes muſt alwayes bee framed according to Gods promiſes, and according to that which he giueth vsus leaue to demaunde of him. Ye ſee then whereat we muſt begin, if wee will pray vntounto God as becommeth vsus. That is, we muſt not be raſh to threape this or that at his hande: but wee muſt conſider well what is lawfull for vsus according to his will. For what honour do all thoſe yeelde vntounto God, which craue whatſoeuer commeth in their minde, without foreconſideration? Their meening is to hauehave his head vnderunder their gyrdle. Beholde (ſay I) an vntollerable preſumptuouſneſſe, when a mortall man will beare ſuche ſway, as God muſt bee ſubiect to his demaundes. Beſides this, we hauehave ſhewed alreadie, how God wil hauehave vsus yeeld him ſuch reuerence, as to ſeeke to know no more than hee giueth vsus leaue, and then he thinketh good, and that he will hauehave vsus to do it with all modeſtie. Seeing then that Iob hath happened to ouerſhoote himſelfe ſo farre, and to make ſuch a requeſt vntounto god as is naughty, & as we our ſelues would finde fault with: let vsus be well aduiſed that we bee ſober minded when we fall in hand with praying vntounto God and that we hauehave wel conſidered aforehand what things God promiſeth and permitteth. And by the way the remedie hereof is not, that we ſhould not pray vntounto God, whē our fleſh prouoketh vsus to deſire this or that: as there are ſome who (if a mantel thē that it is a peruerting of true prayer, to demaund any thing of God other than he hath allowed:) I ſay there are ſome which will anſwere, verie wel ſir. I will not pray God at all, for I ſhoulde diſpleaſe him if I ſhould make him ſubiect after that ſort to my deſires: but I may wel ynough wiſh this or that, and yet the while not be mynded that God ſhould be ſubiect to my deſires: But we muſt not vſe ſuch by leapes. VVhat is to be done then▪ VVhen we ſee ſuch wiſhes, ſo fooliſh and full of vanitie, and which are not onelyonly fonde, but alſo wicked: what is to bee done? There is no ſeeking of any lurking holes. VVhat then? Let vsus rather lay open our hartes before God, (as the holy Scripture ſpeaketh therof) ſo as we hauehave nothing wrapped vp in them. But as ſoone as any deſire comes in our mynde, [let vsus thinke thus:] Is it lawfull for me to wiſh ſuch things? Doth God permit me then? Let vsus fall too examining of oure ſelues, that the thing which is entred intoo our heart may be layde open: and when we hauehave made God priuie too it, let vsus diſpoſe our ſelues to pray vntounto him according to his will. VVhen we hauehave ſo done, let vsus on our part conſider, that wee muſt not come vntounto God with our heade vpright, nor bee ſo bolde as to make ſo farre account of him, that he ſhoulde do whatſoeuer wee hauehave conceyued in oure braine: but wee muſt bee ſubiect too him in all poyntes, and in all reſpectes. Nowe then if wee holde vsus too this meaſure: yee ſhall ſee all oure euill luſtes corrected and repreſſed, and our knowing that a man muſte not couet any thing which he might not be bolde to aske at Gods hande, will bee a brydle too vsus. And wee muſt not preſume to aske anye thing, but that whiche God hath graunted by hys woorde. If it bee ſo, wee muſt needes bee reſtrayned, and our fleſh muſt not ouermayſter vsus to carie vsus away to this or that. Lo what wee hauehave too marke concerning Iob in this ſtreyne. Yet notwithſtanding it is a leſſon that is verie ſlenderly practized in all the worlde. For wee ſee howe one ſorte make their wiſhes without any ſubmitting of them vntounto God at all: in another ſort, there are ſuche vaine and fantaſticall myndes, as they deſyre contraryes: there is none other conceyte with them but of coyning and framing newe deuiſes in their heade, and neuer too pray vntoo God. Beholde heere an intollerable vyce. Howe ſo? In that men wander awaye ſo, whereas God allureth them familiarly too come vntoo him? And whereas hee telleth them they may bee vnburthened, by caſting all their cares vponupon him: is it not a great wilfull frowardneſſe that men will make themſelues ſuche ſtraungers and drawe backe from him? Yet notwythſtanding it is an ordinarie matter. Let euerie man ſearche what is in himſelfe. I pray you howe many fooliſhe deſyres hauehave wee in vsus, whiche mooue vsus too ſighe in oure ſelues, although God were not priuie too them? Another ſort ſwarue aſide to a contrarie extremitie: which is, that they become like blockes before God, asking this and that, without knowing howe, and without hauing any rule or choyce. And hereby it is too bee ſeene, that this ſayde leſſon whiche I hauehave earſt ſet afore you, is verie yll knowne, not onelyonly of thoſe that hauehave not beene inſtructed in Gods woorde: but alſo of all of vsus. And therefore ſo much the better muſt wee marke this text, to the ende that eueryevery of vsus may holde himſelfe in awe, and learne to frame our deſires better than we hauehave done: and to bring this to paſſe, we muſt lay them open before God, aſſuring our ſelues that we ſhall win nothing by our ſlinking aſide. For all things muſt come to account in their time. And therfore as oft as we ſhall be prouoked and minded to deſire any thing: let vsus learne to be at this poynt with God, that he may alwayes be made priuie too them. And for the doing hereof, let vsus examine well al our ſinnes, that we may condemne whatſoeuer we ſee is not agreeing to the will of him that ought to hauehave the whole dominion ouer vsus. But let vsus come backe once againe too that Iob ſaith, that his wiſh was that God ſhould ſlea him, and ſtretch out his hande too cut him off. I hauehave alreadie briefly ſhewed whereto theſe wordes tende: that is to wit, that God ſhould at one ſtroke quite diſpatch a man without making him to linger. Yea, but what gayneth hee by that? Shall a man fare the better by that? Yea, ſo it ſeemes to him. For we know that when we muſt bee faine to endure any torment: it is a comfort to vsus, when it is not long a doing. But Iob hath here a further reſpect: which is, that when God ſheweth himſelf a iudge towards vsus, and we feele him to be agaynſt vsus, it is an intollerable tormēt: inſomuch that wee coulde finde in our heartes, that the mountaynes ſhoulde fall vppon vsus. And Ieſus Chriſt alſo ſayth: we could finde in our hartes that the whole worlde ſhould be turned vpſide downe, and wee had much leuer that all creatures roſe vp agaynſt vsus, that eueryevery of them ſhould bring our bane, and that we were to paſſe through infinite daungers: ſo we might not come before the face of God ſo dreadfull agaynſt vsus. Ye ſee then whereat Iob had an eye. And true it is, that this is not knowne to many. VVhy ſo? Bicauſe the more part are ſo blockiſh, that there is nothing elſe but hardeneſſe and ſtubborneſſe in them. If a man or a woman bee pinched with ſickneſſe: they crie out alas. If they bee pinched with pouertie, or hunger, or any other thing: euerie man can complaine as he hath occaſion. But as for the torment of minde, wee can no skill of it, when God perſecuteth vsus and ſheweth vsus howe dreadfull his wrath is. And for proofe heereof, our conſciences are ſo rockt aſleepe, that hardly can one bee founde among a thouſande, that euer taſted what is ment by the hande of God ſo terrible as Iob ſetteth it foorth here. But yet neuertheleſſe we hauehave neede to be ſo much the better fēced, as we be of the leſſe power againſt ſuch afflictions. For if God ſpare vsus for a time, we knowe not that he keepeth vsus for the ende. VVe ſee many that hauehave beene careleſſe and hauehave made good cheere all the tyme of their life: yea and euen when men hauehave laboured to make them feele God and his iudgemēt, they hauehave turned all into mockage: but whoſe iolitie God hath ſo abated when they drewe towarde death, that inſteade of the ieſting and ſporting wherevnto they had bene giuen, they hauehave bene faine as then to feele the terrors of hell, and were (as ye would ſay) locked vp in them, yea and vtterly ouerwhelmed of thē, bicauſe God had caſt his lightning vponupon them. I ſay we ſhal ſee ſome come to this ſtate. And why ſo? God puniſheth the pride wherewith they were puffed vp in their own conceyt to greeue him with. Therfore when the ſcripture ſpeaketh to vsus of the dreadfulneſſe which they conceyue that feele God to be their iudge: let vsus learne, how it is to the ende that eueryevery of vsus ſhould thinke vponupon it. And certainly the bodily harmes do wey very much with vsus, according as we be wholy giuen to our fleſh and to this preſent life. But beholde here the Scripture which ſpeaketh to vsus of amiſchiefe that is farre more to be feared, and which ought to aſtoniſh vsus more: which is, when he maketh vsus to feele our ſinnes and ſummoneth vsus to appeare before him. For then he toucheth vsus much more, than if our bodies were torne in peeces, or if he ſhoulde lay as many miſeries vponupon vsus as were poſsible. Sith the cace ſtandeth ſo, let vsus feare God, and let vsus not thinke our ſelues too hauehave made the better market when we ſhunne his iudgement: but let vsus holde vsus to it with our good will, and let eueryevery of vsus come to this obedience of examining his life in ſuch wiſe, as he lay the account of his ſinnes open afore it. Ye ſee then howe wee muſt deale when we heare the words that are reherſed to vsus heere. And Iob ſayth, that then he ſhoulde hauehave comfort, and that he ſhoulde warme himſelfe (or rather be merrie) in his ſorrow or greefe. For the Hebrew worde which hevſeth in this place, ſignifieth to burne, or to be warmed, and ſome tranſlate it to be merrie. To keepe the proper and naturall meening of the worde, let vsus take, I ſhoulde bee warmed in my ſorrow. His meening then is, that he ſhould hauehave eaſe if God woulde ſtretch out his hande to cut him off at the firſt blowe: and that it greeueth him to be pyned, and that God vſeth not his force to ouerwhelm him at once, that his miſerie might quickly bee at an ende. But yet ſurely they that are ſo diſpatched vppon the ſodaine, ceaſſe not too be afflicted ſtill. It eaſeth them not ſo farre, as that they feele no more any great paine. But Iob ſpeaketh like a man ouerpaſsionate, that knoweth no more where hee is: and therefore (to his ſeeming) there is no better comfort, than too bee vtterly razed oute as ſoone as God layeth his hand vponupon him. As how? VVhen wee hauehave any preſent paſsion: wee imagine that there is none other miſerie in the whole worlde, but that. VVhen a man is preſſed with a ſorrowe that is great and exceſſiue: hee thinketh nothing at all of other mens greefes, thoſe are nothing with him. If he be in a heate: he coulde finde in his hart to bee cooled, yea euen in yce. And yet if hee bee fornummed with colde, the ſame paſsion alſo will bee greeuous too him to beare, and as bitter as the heate that he ſhall hauehave indured afore. Yea verily. If a man hauehave eyther heate or colde, or any other thing that troubleth him in his bodie: yee ſhall ſee him ſo ouertaken, as hee ſhall thinke that all the contrarie miſeries woulde bee an eaſe vntoo him: and that is bycauſe our paſsions carie vsus away. Lo howe Iob hath ſpoken. Let vsus marke then, that when we fancie releefes and eaſments, it is not that they woulde bee ſo, thoughe God ſhoulde ſende vsus all our deſyres: wee ſhoulde finde that wee did but fall out of one miſerie into another, and that there is none other eaſe, but to hauehave god fauourable vntounto vsus. And for proofe hereof, if it pleaſe him to giuegive vsus pacience whē we loſe but a finger: he can alſo well giuegive it vsus when wee loſe the whole hande, yea and euen when wee ſhall bee faine to loſe the whole body. Then muſte wee not thinke that the miſerie is in the thing it ſelfe: but rather in our owne frayltie. For if we be weake & left vp to our ſelues: no doubt but we ſhall be vtterly confounded. But if God hauehave ſtrengthened vsus with his grace: although wee hauehave a huge mountaine to beare: yet ſhall we well beare it out. And why? For Gods power ſhall bee ynough in that behalfe. There needeth but one foote of water to drowne a man, & one other will drawe him out of the ſea. Therefore if God reach vsus his hand, although we were plunged ouer heade and eares: yer might we ſcape. But if it pleaſe not him to deliuer vsus: wee ſhall not fayle to come to vtter ruine. Sith the caſe ſtandeth ſo: let vsus not thinke too hauehave caſe when God ſhall hauehave chaunged the kind of miſerie: but let vsus aſſure our ſelues that wee cannot bee eaſed, except God be mercifull & fauourable to vsus, and except he hauehave pitie vponupon vsus, & ſhew vsus that he hath forgiuen our ſinnes. See here the true reſt. Otherwiſe we muſt bee faine to liue in continuall vnquietneſſe, like as when a ſicke man turneth and tumbleth hither and thither, hee thinketh hee hath ſome releefe, or if hee bee ſuffered to ſhifte from one bedde to another, beholde too his owne ſeeming hee is halfe whole. But when he hath toſſed and turmoyled himſelfe throughly, he ſeeth that his maladie is feercer vponupon him: ſo little or nothing at all is hee mended by it. Euen ſo is it with all of vsus. It ſeemeth to vsus that wee ſhould be in better cace, if God would afflict vsus after another maner than he doth: but that would neuer a whit aſſwage our greefe. In this cace it behoueth vsus too flee vntounto God, and too pray him too withdrawe his hande from vsus: and when hee hath once receyued vsus too his merciemercy: then wee ſhall ſee our ſelues rightly eaſed. As concerning that Iob ſayeth that hee ſhoulde bee warmed in his ſorowe: hee meeneth that his ſorow ſhould bee aſſwaged to his comfort: Like as when there is a greate fyre vnderunder a pot, the fleſhe will by and by bee ſodden as ſoone as the pot is throughly heated: otherwiſe the fleſhe wyll lie ſaping a long while, and become vnſauerie. So then is it: It ſeemeth too Iob, that when wee pine and linger in ſuche extremities, it is nothing elſe but too make vsus rotte awaye in oure miſeries. But yet neuertheleſſe (as I hauehave ſayde) men doo not then ceaſſe too ſhewe themſelues vtterly deſperate: that is to witte, not euen then when God forbeareth to make them to languiſhe. But it behoueth vsus to vnderſtande, that if God liſt to prolong our miſeries, it is ynough for vsus that hee giueth vsus pacience: and that ſeeing he hath giuen it vsus to day, hee will continue it to morrowe. If God woorke after this maner: it is well, the aduerſities will be eaſie to be borne, ſo as if he plundge vsus ouer head and eares a hundred thouſande times, wee will alwayes remit our ſelues vntounto him, ſo be it that hee ſuſtaine vsus by his grace which he hath giuen vsus from heauen, making vsus to feele this comforte of the holy Scripture in our hartes: inſomuche that if God touche vsus, whither he fillip vsus with his finger, or ſtrike vsus with his hande, whether hee gyue vsus greate blowes with a beetle, or whether hee make vsus too pyne awaye by peecemeale, or diſpatche vsus out of hande: ſurely nothing ſhall happen without his wiil, and his will t…n…eth too oure welfare: and ſo ſeeing wee bee his children, there is no cauſe for vsus to doubte. And when Iob ſayeth, Let him not ſpare mee, I will not conceale the woordes of the holie one: Hee maketh a droteſtation whiche hee was not able to perſourme. But hee ſpeaketh after the maner of them, which are caryed away by theyr affections. Behold (ſayeth hee) though God hauehave ſo ouerpreſſed me at the firſt blowe: yet will I not condemne him, ſpecially I will not grudge agaynſt him, but I will rather bliſſe his name, and confeſſe him too be righteous: neuertheleſſe ſithe I am tormented ſo long, and can hauehave no eaſe: I loſe my pacientneſſe thereby. Lo howe men proceede according as it hath beene declared. And Iob addeth, that hee can no more, and that his ſtrength fayleth him, and that hee whiche is afflicted ought too hauehave a good turne at his fre…ndes handes. I hauehave ſhewed alreadie, that Iob ought too hauehave returned vntoo God, and too hauehave hilde him ſelfe there. But what? He buckleth himſelfe agaynſt thoſe that hauehave founde faulte with him: and it is a temptation whereof wee ought too take good heede, according as the cauſe why the holye Ghoſte bringeth this ſtorie too oure remembrance, is too the intent wee maye vnderſtande, that when men come to heaue at vsus, ſo as they ſcoffe at vsus, and driue vsus to diſpayre, or at leaſtwiſe do the beſt they can too driue vsus to it: wee muſte take good heede of our going, that wee bee not intrapped by them. VVhy ſo? Beholde a man commeth to mee and ſayes, thinkeſt thou that God hath a care of thee? Thou calleſt vpō him: but thou beguyleſt thy ſelfe in ſo dooing: and ſurely if God did not as it were abhorre thee, thinkeſt thou that he would hauehave exerciſed thee with ſuch extremitie? Thou ſeeſt thy ſelfe heere to bee a poore damned creature, and perceyueſt thou not howe God is agaynſt thee? If a man come to me to whet me after this ſorte, ſee what a deadly plague it is. But we muſt warde it off, ſpecially bycauſe we hauehave our eares beaten with ſuche temptations, as we may ſee them and ſay, beholde the diuell is come to ſet me on fire, to the intent I ſhoulde frette and chafe agaynſt God. But I muſt beate backe all his wiles, and gather my wittes aboute mee too conſider that I hauehave not too deale with men, but with God. And therefore wee muſte put vp oure complaintes vntoo him, and ſaye, Lorde thou ſeeſt howe this man ſeeketh nothing but too driue mee into deſpayre: hee is come hither to make mee fall quite and cleane away: vouchſafe therefore too receyue mee to mercye, and let mee vnderſtande, that all that euer I muſte indure, commeth not of man, but of thee alone. For although men bee woorkers in it through vnaduiſedneſſe, or rather through maliciouſneſſe, and by craft and outrage: yet doth not any thing happen without thy will: but thy will is good, righteous, and for my welfare. Lo howe wee ought too proceede. But Iob hath miſſed in this poynt, and his faulte muſte ſerue for oure learning. And certeynly the holy Ghoſt hath ment verye well, in that this holy perſonage, (who is as it were a mirrour of pacience,) is ſet heere before oure eyes too bee looked vponupon, too the intent that the ſame thing may profite vsus, and that wee may thereby receyue a leſſon which wee may apply to our owne behoofe. So then let vsus vnderſtande that as oft and whenſoeuer there happeneth any greate inconuenience vntounto vsus, wee muſte not make ſuch excuſes as theſe: yea I cannot abyde this preſent miſaduenture, but if God woulde handle mee after ſome other maner, I ſhall well come too it. Let vsus not ſet oure truſt ſo: but let vsus conſider howe nothing ought to put vsus out of pacience, to turne vsus aſide from God, and to make vsus vtter rebelles agaynſt him. Then let vsus condemne our ſelues in our owne vices, in whole and in part: and let vsus acknowledge, Alas, If God ſhould exerciſe mee after any other ſorte, then woulde the thing ſhew it ſelfe whiche is nowe hidden. There are a number of diſeaſes hidde within mee, which I know not of my ſelfe, but God knoweth them. Therefore it ſtandes me in hand to know my ſelfe, and too pray him that hee ſuffer not the greate number of vices which are in mee, to burſt out at libertie to make battell againſt him: but rather that he will purge them and correct them. Lo howe wee ought too doo in this cace. And in ſo doing, let vsus not take this concluſion at aduenture which Iob ſetteth downe here whē he ſayth, I will not grudge though God ſpare mee not, I wyll not denie the wordes of the holy one. VVhat is ment by this ſuppreſsing or concealing of the wordes of the holy one? It is ment of not giuing glorie vntounto God in all poynts & in all reſpects. Then Iobs meening in effect, is this: when God ſhall hauehave ſcourged mee to the vttermoſt, yet wyll I not denie him too bee woorthie of all prayſe, and acknowledge, Lorde it is good ryght that thou ſhouldeſt ſcourge me, I am thy creature, and foraſmuche as I am in thy hande, diſpoſe thou of mee at thy good pleaſure. Iob proteſteth aſſuredly that he will do ſo: but he proteſteth it, not knowing himſelfe. Then (as I hauehave ſayde) lette vsus learne to enter into our ſelues, and not to tie our ſelues vntounto men. For aſſoone as wee ſhall hauehave made ſuche a proteſtation, God wyll laugh vsus too ſcorne. It is nothing elſe but follie and fondeneſſe for a man too ſay, if ſuche a thing happen I wyll do this or that, Therefore if a man come to that poynte, needes muſte God laugh his pride too ſcorne. And in good ſooth what is oure ſtrength? whereof can wee boaſt? So then lette vsus knowe that after what maner ſo euer God handle and intreate vsus, wee muſte alwayes hauehave the diſcretion to glorifie him, beſeeching him ſo to guyde vsus by his holy ſpirite, as hee will giuegive vsus the vertue of pacience thereafter as it ſhall pleaſe him to afflict vsus. Thus yee ſee what we hauehave to marke in this ſtreyne. And heerewithall hee addeth: VVhat is my ſtrength that I ſhoulde bee able too indure? Is my ſtrength the ſtrength of ſtones? or is my fleſhe as ſteele? Heere Iob entreth intoo his complayntes, too ſhewe that hee hath iuſte cauſe too cha…e after that maner, althoughe hee paſſe meaſure. And why ſo? For God (ſayeth hee) on his ſyde is too exceſsiue in chaſtyzing. Yee ſee in effect what hee purpoſeth too ſaye. And wee ſee that whiche I hauehave touched heeretofore: that is too witte, that Iob is ſo ouerpreſſed with the preſent payne, as hee hath no regarde of all the reſte, but is vtterly blinde in it. And this is a poynte that wee muſte marke well. For yee ſee in what cace wee bee, and experience ſheweth the ſame. VVhenſoeuer wee hauehave anye trouble, ſtrayghtwayes withoute regarding what it is, our eyes are dazeled at it, ſo as wee can not diſcerne betweene redde and greene, but wee babble out this and that too no purpoſe. So muche the more then muſte wee marke what is conteyned heere. Iob ſayeth heere, what is my ſtrength? True it is that his ſtrength is nothing. But when hee knoweth it and ſtayeth vponupon it, is it not the nexte way too make him more impacient than hee was afore? Iob thinkes that his ſtrength fayleth him not, ſaue in the preſent miſerie that hee indureth. But contrarywiſe lette men try themſelues throughly, and ſearche well what is in them: and they ſhall finde that the leaſte inconuenience that troubleth them and pricketh them, is not without greate greefe, I meane as touching the bodie. But this is nothing in reſpect of that which Iob indureth through his ſpirituall temptations whereof I hauehave ſpoken. He deſyreth not too bee eaſed of his miſerie, that hee myghte knowe his infirmitie and humble himſelfe before God, ſo as he myght confeſſe it to be good reaſon that he ſhoulde be handled after that maner. VVhat then? Hee intendeth to ſhewe howe God handleth him after an extraordinary faſhion, and that men are not woont to bee ſo ouerpreſſed. His meening then is to enter as it were into the field of battell with God, and that God ſhoulde likewiſe take his ſwoorde or I wote not what. Lo howe Iob runnes a heade. But we muſt demaund and ſeeke what our ſtrēgth is: not in our ſelues, but in him that ſtrēgtheneth vsus. For wee ſhall neuer finde any thing but vanitie in our ſelues. If we thinke our ſelues to hauehave ſtrength to carie but one fardel, we ſhal find our ſelues ouerwhelmed vnderunder it. For wee are faynte of our ſelues, and there needeth no aduerſitie too come from otherwhere to beare vsus downe. Our ſtrength then is none at all to Godwarde. True it is that too outwarde ſhewe there maye well ſeeme to bee ſome ſtrength in vsus: but the ſame in deede is but a verie ſhadow. So then foraſmuch as wee know how our ſtrength is nothing, let vsus conclude in generall, Alas, what ſhall become of me if God lay his hande vponupon mee? Ought I not to indure a farre greeuouſer torment, & yet notwithſtā ding not lift vp my ſelfe agaynſt him? Thē although God afflict vsus as well in our bodies, as in our minds: yet muſt wee not grudge agaynſte him to condemne him, as if hee did vsus wrong. But foraſmuche as wee knowe that oure ſtrength in all cares and reſpects is nothing: ye ſee howe wee muſte learne to humble our ſelues before God, and beſeech him to ſtrength vsus, aſſuring oure ſelues that it is hee whiche hath the ſpirite of ſtrength, and howe it belongeth to him onelyonly to gyue it vsus. For elſe if wee were not ſuſtayned by him, and that yet neuertheleſſe it behoueth vsus to indure a long tyme: what a thing were it? Let vsus aſſure our ſelues wee ſhould bee vtterly beaten downe at the firſte blow. God ſhould not neede to make the miſerie indure long to deſtroy vsus: for who is he that could warrant himſelfe to cōtinue pacient one only day, or but one houre onelyonly? Then needeth not God to prolong our miſeries to ſhew our feebleneſſe, & to make vsus to be conuicted of it: but let vsus aſſure our ſelues that we cannot ſo much as begin any good thing, and muche leſſe performe it. And therefore ſo muche the more muſt we be prouoked to pray God to mainteyne vsus, and to lift vsus vp euen when we be ouerthrowne. Lo in what maner wee muſte conſider our owne weakeneſſe, wee muſte conſider it as Iob did, too ſay that God keepeth out meaſure towardes vsus: but rather let vsus marke that when wee hauehave diſpleaſed our God, and that he chaſtizeth vsus: in ſteed of amending vnderunder his rods, we become worſe and worſe. VVhy ſo? Bycauſe that when God toucheth vsus, we fall to blaſpheming of his name, and beholde, that is the vttermoſt and full heyght of all euill. So then let vsus learne, that if God will remedie our vices, hee muſte abate this deuiliſhe pride of ours, to make vsus too knowe it. Otherwiſe we ſhall neuer profite by all the chaſtizementes that hee can ſende vsus. And when wee knowe the euill that is in vsus: we muſt miſlyke of it and ſeeke remedie of it, to ſay, Alas my God: true it is that I am ſo feeble and weake as there is nothing but vanitie in mee: neuertheleſſe if it pleaſe thee to ſtrengthen mee, thou not onelyonly haſte the ſtrength of ſtone or ſteele, but alſo thy ſtrength is infinite. Let all ſtones and rockes come ruſhe agaynſt thee, let there be what ſtorms and tempeſts there will, ſo as it may ſeeme that the whole worlde ſhall be ſunken to the bottomleſſe pitte: and yet is it certaine Lorde, that thy ſtrength is alwayes inuincible. And therefore vouchſafe to fortifie mee with thy holy ſpirite, to the ende that although I bee frayle of mine owne nature: yet I may not ceaſſe to fight agaynſte the temptations that come to aſſayle vsus. VVhen wee ſhall hauehave done thus, we ſhall hauehave profited greatly in this poynt of learning. And herewithal let vsus vnderſtand on the other ſide alſo, that if God paſſe out meaſure, & ſend vsus ſuch temptations as we hauehave no leyſure to take breath: it behoueth vsus to cry, alas. Then if God ſend vsus ſuch a temptation, yea or euen a hundred of them: what will become of it▪ True it is that our nature will quaile in that cace. But if God hauehave pitie vponupon vsus, & that we call vponupon him to helpe vsus in our troubles: that is the way wherby we may bee deliuered yea and ouercome all through pacience. Then behoueth it all men to prepare themſelues by all meanes to afflictions▪ that they may feele the hād of God: and if they will hauehave him to ſuccour them, that they may outſtand the cōbats that ſhall be put to them, they muſte hauehave recourſe vntounto him, praying him to ſtrengthē them with the power of his holy ſpirite, that they may cōſtātly paſſe through all aduerſities of this world, vntill they be gathered into the euerlaſting reſt, which is prepared for thē in heauen, according as it hath bin purchaſed for vsus by our Lord Ieſus Chriſt.
And ſo let vsus caſt our ſelues downe before the face of our good God, with acknowledgemēt of our faults, praying him to make vsus better to perceyue thē than we hauehave done, in ſuch wiſe as we beeing conuinced of our wants, may hauehave oure whole recourſe to his merciemercy, beſeeching him to be our father in our Lorde Ieſus Chriſt: and that although wee be not worthy to bee reckened among his creatures, yet he will accept vsus for his children, ſo as we may learne to taſte of his louelove and goodneſſe: and therwithall that he will ſtrengthē vsus in ſuch wiſe in al the afflictions which he ſhall make vsus to feele, as we may be able to withſtand thē all, euen till he hauehave drawen vsus away to himſelf, to make vsus inioy the victory that is purchaſed by our Lord Ieſus Chriſt, & the triumph that tarieth for vsus in heauen. That it may pleaſe him to graūt this grace, not onelyonly to vsus, but alſo to all people and nations, &c.