Sermons on Job, Sermons · Chapter 10 · Sermon 41
The▪ xlj. Sermon, which is the fourth vponupon the tenth Chapter.
18 VVhy haſte thou broughte mee out of the vvombe? O that I had dyed before any eye had ſeene mee.
19 That I had bin as if I had neuer bin, and that I had bene caryed from the vvombe to the g…raue
20 Shal not the portion of my dayes come ſone to an end? Let him vvithdravve himſelfe quickly, that I may take my breath agayne.
21 Before I go into the countrie of darkneſſe and into the ſhadovve of death▪ from vvhence there is no returning agayne.
22 Intoo the darke countrie vvhere there is nothing but darkneſſe, euen thicke darkneſſe, vvhere there is nothing but diſorder, and vvhen it ſhoulde ſhine, there is but darkeneſſe.
WE muſt call to mynde what was ſpoken yeſterdaye concerning Gods chaunging of his plagues: that is too witte, that when God ſcourgeth men, hee hath diuers meanes to doe it: and when hee hathe vſed one kind of correction, hee hath another alwayes in ſtore. Therefore let vsus not thinke we be ſcaped his hand when hee hath deliuered vsus from ſome one trouble: but let vsus prepare our ſelues till it pleaſe him to ſhew vsus merciemercy. For beholde, the only meane to ſet vsus at reſt, is to ſtand in Gods fauour. Otherwiſe hee will make vsus feele that which is contayned in the ſong of Moyſes, namely that he hath diuers ſorts of chaſtizementes in his cofers and ſtorehouſes. But in the meane whyle wee ſee that Iob beeing ſore preſſed, deſireth God to put him to death out of hande. VVee hauehave ſeene the ſame ſentence heeretofore. And heere hee confirmeth his matter therewith, as if hee ſhoulde ſay, it is not without cauſe that I wiſhe ſo, ſeeing that God perſecuteth mee ſo ſharply, as I hauehave no cauſe nor reſpite by any meanes, but am vtterly confounded. And whereas Iob ſayth. Wherefore haste thou taken mee out of my mothers wombe? no doubt but he ſinned in ſo ſaying. For it is a poynt of vnthankfulneſſe in men not to acknowledge them ſelues verie much beholden to God in that hee hathe made them and faſhioned them, notwithſtanding that they liue neuer ſo miſerably in this world. And is it a ſmall thing that God hath put vsus into this worlde to reigne therein, to hauehave the fruition of all his creatures, to beare his image heere, to knowe him to be our father, yea and to fynd him to be ſo by experience? Ought we to hold skorne of ſuch an honoure as he doth vntounto vsus: VVe ſee then that Iob is not altogither to be excuſed, when hee wiſheth to hauehave bin caried from his mothers wombe to his graue, or rather not to hauehave bin borne at all. True it is that he made not this concluſion to reſt fully vponupon it: but that he bewrayeth the paſsions wherwith he was moued, although he conſented not to them. But the popiſh doctors ſay, that that is no ſinne, but ſo to ſay is a great beaſtlineſſe in them. They holde opynion, that if a man bee prouoked in himſelfe to vengeance, or to robberie, or to any ſuche other things, the ſame is no ſinne ſo hee reſte not vppon it, ne fully purpoſe it in hys heart, but rather they eſteeme it as a vertue bycauſe they ſay they bee ſuche battels as a man outſtandeth. Verely they graunt, that before baptim it is ſinne: ſo as if a Turke or a heathen man be tempted to do euill, he is forthwith giltie before God: But they ſay, that all ſuche ſinnes are ſo ſcoured oute of vsus by baptim, as wee rather deſerue prayſe afore God for not conſenting to ſuche temptations, than to bee eſteemed as ſinners and to hauehave done amiſſe. But (as I earſt ſayd) it is to brutiſh a beſtlineſſe. For to whome dothe God ſpeake when hee ſayth, that men muſte louelove him with all their hearte and with all theyr ſtrength? Speaketh he not to the Iewes who were of his Churche? And dothe not the ſame belong vntounto vsus at his day? Is it not a rule common to vsus all? If we be bound to louelove God with all our ſtrength and with all our mynde, and [on the other ſide] if it bee ſo that looke with howe many lewde affections wee bee combered, ſo many ſtriuings and enmities we hauehave againſt the louelove that we owe vntounto God: wee muſt needes conclude alſo that they bee as many ſinnes, or elſe that it is no ſinne at all too rebell againſt God and too hauehave tranſgreſſed his commaundements. Ye ſee then a thing againſt nature. True it is that our ſinnes are not layde to our charge: but yet it enſeweth not therefore that wee bee not worthy to bee puniſhed before God, were it not that he of his owne meere goodneſſe doth take vsus to merciemercy. Let vsus vnderſtand then that when ſo euer oure fleſhe tempteth vsus vntounto euill, although there be no reſting or determining vppon it: yet may God iuſtly puniſh vsus: neuerthe later he of his owne free goodneſſe ſpareth vsus ſo as the ſame commeth not to account. Iob therefore did amiſſe. And on oure ſide let vsus know, that God may cal vsus to iudgement and account, if we hauehave a temptation that doth but make vsus to ſwarue a little: and although we bring not the ſame to effect, nor be ouercome of it, yet are we alreadie gone aſtraye, and it behoueth vsus to confeſſe our faulte: but yet notwithſtanding it behooueth vsus alſo to ſettle oure ſelues vppon the free merciemercy that God graunteth in forgetting and buriyng all thoſe things. And nowe let vsus come to Iobs talke. Hee ſayth, Wherefore hast thou taken mee out of my moothers wombe? Verely if wee looke no further but to the lyfe of man, wee ſhall alwayes be fayne to come to this prouerb whiche is common among the heathen, or at leaſte wyſe among the moſt part of them: namely, that it were good for men neuer to bee borne, or elſe to dye out of hande. They that hauehave reckned the miſeries and inconueniences whereto we be ſubiect whyle we liue heere by lowe: hauehave thought, how now? It were better for men neuer to be borne. For what elſe is the beginning of their life but weeping and wayling? The little babes before they hauehave any vnderſtanding, doe ſhewe there is ſuch a ſeagulfe of miſeries in vsus, as it is a pitie and terrour to beholde: and afterwarde as we growe in yeares, ſo doe our miſeries increace in number and quantitie. Therefore it were better for men that they might neuer be borne: and if they muſt needes bee borne, it were good for them too dye quickly, that they might hauehave no long iourney to make. And this talke hath partly ſome reaſon, howbeit it is not without vnthankefulneſſe. And why ſo? For although the miſeries bee innumerable wherewith men be oppreſſed: yet muſt wee wey them in the balance with the honoure that God doth vsus in making vsus Lords ouer his creatures to hauehave dominion ouer them heere below, as his childrē, whome hee maketh to feele him as a father towardes vsus, and morouer bycauſe his ſetting of vsus here in this world is to aduaunce vsus aloft, that is to witte too the heauenly life, wherof he giueth vsus ſome perceyuerance and feeling afore hande. If this be throughly knowne, ſurely it ouercommeth all the miſeries and troubles that can happen to men in this worlde. And thus yee ſee why I ſayde that this ſentence (namely that it were beſt for men not to be borne at all) might ſeeme to bee grounded vppon ſome reaſon, and yet it was not without vnthankfulneſſe. For wee muſt not forget what God giueth vsus to recompence it withall. But ſo farre off is Iob of cōming to that point, that hee had leuer not to hauehave bin borne at all And why? Bicauſe he was ſo combered, his minde was ſo amazed, & his harte was ſo ſeazed and forepoſſeſſed with griefe, as hee could not conſider that God had neuertheleſſe created him after his owne Image, that hee had kepte him in the worlde as one of his children, and that hee made him taſt of the euerlaſting life whervnto men are allured. Iob could not come to that poynt. And why? His hart was ſo cloſed vp with ſorrowe, as hee had none eye but too his miſerie. And therefore lette vsus marke well, that if our afflictions bee greate, wee are alwayes ſubiect to this fault whiche Iob bewrayeth in himſelfe: whiche is, that wee forget Gods gracious benefites: and that althoughe wee bee put in remembrance of them, yet wee finde no taſte nor ſauour in them, they touch vsus not to our comfort, or to aſſwage our ſorrow that wee might take breath to ſay, Lord although I be beaten by thy hand, and that it bee to heauie a burthen for me to beare: yet notwithſtanding I conſider on the other ſide, that thou haſt bin ſo good vntounto me, that I perceiue thee to be a mercifull father to me, and that is it that cheereth me vp and comforteth me. Ye ſee thē how the thing that we hauehave to marke in the firſte place, is that we ſhould knowe that this vice is naturally rooted in vsus, ſo as if God did not ſuccoure vsus and giuegive vsus the ſayd cōfort to ſweeten our ſorrowes with, we ſhoulde not miſſe too bee driuen too ſuche an afterdeale, as there ſhould be nothing but deſpaire in vsus, and we ſhould wiſh that we had neuer bene borne. And nowe Iob addeth, Or that I had bene caried from my mothers wombe too my graue, and that I had bene as though I had neuer bene. This is the ſeconde part of the prouerb which I ſayde was vſed among the infidels: namely that when men bee borne, it were good for them to be ſoone diſpatched and rid out of this life. But as I hauehave touched alredy, that were a ſmal regarding of the honour that God dooth vsus in giuing vsus ſuche dignitie and preheminence ouer all his creatures. And if there were no more but this, that he as it were muſtreth vsus in the ranke of his children and heires, were not that an ineſtimable priuiledge which ought to appeaſe all the griefes that can betide vsus? Specially let vsus marke to what purpoſe God will hauehave vsus too lyue heere in this worlde. For if we die in our childhoode, wee hauehave nother vnderſtanding nor reaſon: but as we grow in yeares, ſo learne we that which was vnknowen vntounto vsus: namely that God hath made vsus after his owne image, and giuen vsus vnderſtanding to knowe, not onelyonly that wee muſte paſſe away heere belowe, but alſo that there is a continuing lyfe in heauen, and that that is the thing whereto hee calleth vsus. But if wee …e taken out of the world as if wee had neuer bene, we be diſappoynted of this great benefite of knowing that God will bee our eternall ſauioure, and that hee giueth vsus already ſome token of his fatherlye louelove while wee be in this earthly wayfaring. Therefore yee ſee it is an intolerable vnthankfulneſſe when men wiſh to hauehave bene rid out of the way as if they had neuer beene borne. For wee muſte not thinke vppon the lyfe of man ſimply in it ſelfe: but wee muſt ſet our eye vponupon the end whervnto it tendeth: whiche is, that wee ſhoulde bee led too the hope that is as yet hidden vp in heauen▪ whereof God gyueth vsus ſome taſte alreadye, ſo farre foorthe as oure rawneſſe is able too comprehende the ſame. Alſo heere is too bee noted in what wyſe wee may wiſhe too die, and in what ſorte wee muſte not onelyonly bee willing to lyue, but alſo cheere vp our ſelues, though wee lyue in lingering payne. As it hath bene ſhewed heertofore, we maye deſyre deathe in reſpecte that wee ceaſſe not too offende God: and for aſmuche as wee bee compaſſed aboute with ſo manye corruptions as is lamentable to ſee, wee maye well mourne and deſyre God too delvuer vsus from ſuche bondage: and this is not onelyonly lawefull but alſo requiſite for vsus to doo. For if Gods ſpirite gouerne vsus, wee muſte hate ſynne and all euill. Neuertheleſſe ſo long as man is in this worlde, hee ceaſſeth not too diſpleaſe God. I ſaye, take euen the vertuouſeſt man that is, and there ſhall alwayes bee ſome faulte to bee founde in him. Therefore in hating our naughtineſſe and ſinne wee muſte needes bee weerie of oure lyfe. And why? Bycauſe it holdeth vsus in the thraldome and priſon of ſo manye infirmities that are contrarie too Gods will. Ye ſee then howe the faythfull are alwayes weerie too lyue and linger in this worlde ſithe they cannot ſerue God fullye as they woulde wiſhe. And I ſaye that it is not onelye lawfull but alſo needefull for vsus ſo to doo. VVee ſee alſo howe Sainct Paule ſayeth not that hee coulde hauehave doone ſo: but declareth that it was beſte for him that God ſhoulde take him quicklie oute of this worlde, if hee had had no further reſpect but too himſelfe. And ſpeciallie when hee ſayeth, wretche that I am, who ſhall delyuer mee, hee confeſſeth that if hee looked not further than too his owne preſente ſtate, hee was vnhappye. And when hee deſyreth too bee delyuered from hence, hee ſpeaketh it not throughe humaine paſsion: but of zelouſneſſe wherewith hee was dryuen by the holye Ghoſt, and of a ſingular regarde that hee had to giuegive himſelfe too goodneſſe. For hee ſawe that that coulde not bee doone till hee were quite and cleane rid of this fleſhe. And that is the cauſe why hee was weerie of his lyfe. And heere yee ſee howe wee ought too proceede in that behalfe: that is too witte, that oure miſliking of our lyfe muſte bee bycauſe wee knowe oure ſelues too bee ſinfull. Howebeit for ſo muche as men cannot atteyne therevnto, God is fayne to pinche them, too make them abhorre ſynne. And for ſo muche as wee bee fayne too bee driuen too it by force: yee ſee that this is one faulte in vsus: And agayne although God chaſtize vsus, and that by ſuche corrections wee bee warned too miſlike of our ſinnes: yet wee hate them not, except hee continue in making vsus to feele the ſmart of them. For if he withdraw his hande, wee fall too oure olde byaſſe, and wee coulde finde in our hartes to ſit ſtill in our owne workes if hee woulde let vsus alone. Yee ſee then heere the ſecond vice. And further, oure hating of this preſent life i… bycauſe wee cannot lyue heere, after oure fleſhely luſtes, which notwithſtanding are wicked and corrupte. VVee woulde hauehave God to giuegive vsus leaue to off end him, yea, if we could make ſuch a bargaine with him, our life ſhoulde be ſweete, and we wold deſire nothing but to tarry heere. VVe ſee then that the cauſe why men are weery of theyr liues is for that they, cannot compaſſe their deſires. They hate not the euill that is in them, nor the corruption of their nature which intangleth them: but yet they be ſorie that God giueth them not full ſcope to do what they lyſte, ne ſuffereth them to …ake their delightes and pleaſures heere after theyr owne inclination. Agayne there is yet one other thing too bee condemned, which is that wee keepe no meaſure: and that although we hauehave good reaſon to hate our lyfe: yet if wee fall to miſliking of it, it is doone to farre out of ſquare. But Sainct Paule in the place that I alleadged afore, leadeth vsus to the cleane contrarie. For aliboughe hee call himſelfe wretched or vnhappie, & deſire to bee deliuered out of the pryſon of his body. Yet he commeth backe to this poynt, that hee contenteth himſelfe with the grace that God gyueth him. Beholde (ſayeth hee) I thanke my God throughe Ieſus Chriſt. For hee knewe well that God woulde not leaue him without helpe: hee knewe that God woulde gyue him power to withſtand the euill: and finally that the infirmitie whiche was in him was buryed before God ſo as it ſhould not be layd to his charge S. Paule then miſliketh not his life as a man that ſtomaked at it, and were impacient, neyther doth hee caſte himſelfe into ſuche outrage as to checke againſt God: but cleane contrariwise he yeldeth himſelfe vntounto Gods good will. He contenteth himſelfe in that God layeth not the euill to his charge, and in that he holdeth him vp with a ſtrong hande that hee bee not vanquiſhed by Sathan nor by ſynne. And euen ſo ought we to do, but we do it not. Thus ye ſee how it may bee lawfull for vsus to hate this preſent lyfe, bycauſe (ſay 1) that God holdeth vsus in the bondage of ſinne. And againe it be houeth vsus to hold this meaſure of languiſhing vnderunder Gods hande ſo long as it ſhall pleaſe him too holde vsus in this worlde, knowing that it ought to ſuffiſe vsus that he is neere at hand with vsus to helpe vsus at our nede. But wheras Iob ſayeth, I would I had not bene borne, or that I had bene caryed from my mothers wombe to my graue: it is an inordinate maner of ſpeache, and although he reſted not vponupon that poynt for a doo▪ yet hee offended God. And here ye ſee good cauſe to marke well that which is ſayd here. For we ſhall neuer keepe any meaſure and euen hande in hating this preſent life, except we conſider how it is gyuen vsus of God too the ende too make vsus paſſe further by making vsus too feele his fatherly louelove. This preſent lyfe is a witneſſ, that God by ſhewing himſelfe good towardes vsus, doth alreadie warrant vsus that whiche wee ſee not yet, namely the immortall glorie which he hath layde vp for vsus. But wee thinke not of that: wee couet not to liue for that▪ wee paſſe not for ſeruing of God nor too doe as is ſhewed vsus in the examples of the holy fathers, namely I will lyue to ſette foorthe the prayſe of the Lorde▪ I will lyue to come to the temple to magnifie …ny God. VVee hauehave not that regarde with vsus, and no maruell at all, for wee bee vtterly corrupted, and hauehave forgotten the excellencie of oure firſte creation▪ VVhat then▪ Oure deſiring too lyue is through a brutiſhe affection, too bee at our owne eaſe to eate and drinke, and to fulfill our owne Juſtes according as euerie mannes complexion leadeth him Lo howe men are ſtraitened in themſelues without hauing eye vntounto God, and it is a poynt of vtter wickedneſſe, if our beeyng weerie to lyue bee but bycauſe wee liue not at our owne eaſe▪ It is not for that wee bee heere hild in ſinne: but bicauſe God pleaſeth vsus not, & bycauſe we hauehave not what ſo euer our fleſh deſireth. For we could finde in our harts that God ſhould bee ſubiect to vsus: and bicauſe he will not be ourvnderling, ſo as things fall out cleane contrarie: beholde, it greeueth vsus, ſtingeth vsus, and tormenteth vsus, and wee caſte foorthe oure choler eueryevery where. And therefore ſo muche the more muſt we marke this leſſon: whiche is, that wee muſte honor this preſent lyfe, bycauſe God hath ſet vsus in it, to the intent it ſhould be as a recorde to vsus, that he taketh vsus for his children, & will bee oure father: And ſecondly that wee ſo conſider what is in our ſelues: namely that wee bee corrupted in Adam, as wee are alwayes hilde there as Satans priſoners and ceaſſe not to do euill: vponupon the knowledge whereof we muſt euē in the midſt of our weerineſſe prouoke our ſelues with a good & holy affection to returne alwayes vntounto God, aſſuring our ſelues that he will remedie al our inconueniences, & that when he hath once made vsus feele his ſatherly louelove, hee will continually increaſe his gracious giftes more and more, and throughly bring too paſſe that which he hath begonne. How beit foraſmuche as wee bee ſo ſore inclined to repine agaynſt God, let vsus be well ware that we hauehave his benefites alwayes throughly printed in our minde, that wee fall not intoo the temptation that is ſpoken of heere, which is, too wiſhe that wee had neuer had life. True it is, that it were better for the caſtawayes to hauehave bene borne deade, or too hauehave bene ſwallowed vp into the earth, or that they had neuer bene begotten: as our Lorde Ieſus Chriſt ſpeaketh of Iudas. But yet in the meane whyle wee muſte holde this rule, that the lyfe of man is in it ſelfe ſo precious and noble a gifte of God, as it deſerueth well to bee had in eſtimation. For wee muſte alwayes come backe to this poynte, that God neuer createth man, but hee imprinteth his image in him, True it is that this image is defaced: neuertheleſſe, as in reſpect of the order of nature: the goodneſſe of God taketh alwayes the vpper hande, and ought to hauehave ſuche preferment and preheminence among vsus, as too magnifie and acknowledge the ſame accordingly. Nowe lette vsus come to that whiche Iob addeth. Hee ſayeth, that if he had bene carryed away after that ſorte from his mothers womb… too his graue, no eye had ſeene him. That is yet one other vnthankfulneſſe. For this life ought too bee well lyked of, not onelyonly bycauſe eueryevery of vsus knoweth vponupon what condition and to what ende he was created: but alſo bicauſe God oughte too bee glorified in vsus. VVhen wee looke vponupon a creature whome God hath ſente into the worlde, hauehave wee not therein as it were a mirroure of his goodneſſe? Then as often as we may beholde a man with our eyes, we muſt make the ſame to ſerue vsus to glorifie God in that behalfe. But Iob woulde hauehave beene deade at the firſt daſhe, and that was as much as to darken Gods glorie: whiche thing was not without a ſmacke of vnthankfulneſſe. And ſo wee ſee howe hee ouerſhotte himſelfe in all things, and that hee hilde not the meaſure which hee oughte too hauehave doone, and therefore hauehave we the more cauſe too bee well aduiſed. For if this temptation befell vntoo ſuche a man as hee was, howe muche more ſhall wee bee caryed awaye beeyng ſo frayle as wee bee? Immediately hee ſayeth: O that God woulde withdrawe his hande from mee, and gette him awaye a whyle, that I myght hauehave ſome reſpite, before I go downe intoo the darke countrey, intoo the ſhadowe of deathe, where is nothing but confuſion. VVe ſee heere howe Iob is ſtill caryed awaye, that is to witte, bycauſe Gods iudgemente laye ſore vppon him. And this is it that I ſayde afore, namely that he not onelye felte the bodily aduerſities as euerie of vsus ſhall ſeele them: but that his chiefe greefe was that God was agaynſt him, as if hee had beene at deadly fewd with him. Thus yee ſee what did pinch Iob with ſuche diſtreſſe and what tormented him in ſuche wiſe, as hee was not ſo pacient as was requiſite. To bee ſhort, when God bringeth vsus too theſe ſpirituall battelles: then doth hee prooue vsus and trie vsus too the quicke. And it is a thing well woorth the noting. For wee take oure ſelues for ſtoute men of warre and too hauehave beene tryed too the vttermoſt, when wee hauehave indured ſome ſickneſſe, or ſome other aduerſitie: and wee thinke then that God ought not too beginne new agayne with vsus, but that wee bee quite diſcharged, and are become ſtoute champions. And yet notwithſtanding, all the bodily afflictions that we can indure are nothing in reſpect of the diſtreſſe that a poore ſinner is in when hee perceyueth that God is as it were a partie agaynſt him, and perſecuteth him, ſo as hee can finde no meanes too come too attonement and agreement with him. Therefore when oure ſinnes come after that ſorte before vsus, and the diuell maketh vsus to feele Gods wrath, and agayne on the other ſyde oure owne conſcience reprooueth vsus, ſo as God ſeemeth too bee vtterly angrie with vsus: that (ſay I) is a farre greater and dreadefuller anguiſhe, than all the miſeries are that wee can indure in our fleſhe. And therefore lette vsus prepare oure ſelues to ſuche ſpirituall battelles, praying God too ſtrengthen vsus, for we ſee how all mans ſtrength fayleth in that behalfe, ſo as wee ſhall bee quickly ouerwhelmed if wee bee not propped vp from aboue, and lifted vp by God when wee bee fallen, and ſette agayne into the right way when wee bee ſtepped oute of it. By the waye when Iob ſayeth, Lette him gette him from mee a whyle: VVe ſee yet better howe miſerable the ſtate of poore ſynners is, when they hauehave this conceyte that God perſe cuteth them and is agaynſte them. For wherein lyeth all oure welfare and all oure ioy, but in that God is neere at hande too vsus, and in that wee feele howe his gracious fauoure is neuer ſeparated from vsus? But a cleane contrarie, when a poore ſinner is ſo ſcared with Gods iudgement: he deſireth nothing but too hyde himſelfe, and too finde ſome ſecrete nooke, that God myght ſee him no more, and that hee myght not make him feele his hande any more. And ſo the greateſt benefite that poore ſinners could hauehave when they feele themſelues ſo tormented with Gods iudgement, is to preace neere to him, to craue helpe and ſuccour at his hande: and their vtter vndooing is to ſhrinke away from him. VVee ſee then what men are when God ſheweth himſelfe angry with them. For they hauehave none other ſhift than to heape wickedneſſe vponupon wickedneſſe, and to enter into hell. For it is a ve…ie hell when wee be ſhrunke awaye after that ſorte from God. And yet notwithſtanding when God holdeth them at that poynt, beholde howe all poore ſinners wiſhe that hee would make them perceyue how there is nothing in him but his wrath and curſe. But heereby wee muſte bee prouoked to pray God, that whatſoeuer vengcance wee hauehave deſerued for our ſinnes, yet wee may not forget this grace whiche hee offereth vsus, namely that wee ſhoulde alwayes hauehave recourſe to his goodneſſe, and that although he hauehave good right to bee angrie with vsus, yet neuertheleſſe we may aſſure our ſelues that hee ceaſſeth not to allure vsus to him. For his goodneſſe ſurmounteth the rigoure of his iuſtice whiche is due to vsus for our ſinnes: and thereby let vsus be comforted, vntill hee hauehave withdrawne his hand from vsus: Then let vsus not ſhrinke backe when hee abſenteth himſelfe from vsus, but rather let vsus ſay, Lorde withdraw thine anger, for if thou ſhew vsus thine angrie coūtenance: it is all one as if wee were drowned alreadie in hell. Lo what wee hauehave too marke in this ſtreyne. And therefore let vsus bethinke vsus to profite oure ſelues by it, that wee quayle not when God liſteth too trie vsus and too prooue to the quicke what our ſtrength & conſtancie is in ſuch temptations. And here yee ſee howe wee may ſay with Sainct Paule, neyther things preſent, nor things too come, nor life, nor death, nor any thing elſe is able too ſeparate vsus from the louelove of God, that is to ſay [nothing can diſappoynte vsus] that wee ſhoulde not alwayes feele his fatherly louelove whiche hee vſeth towardes vsus, to aſſwage and ſweeten our ſorrowes withall. Sainct Paule ſetteth down things to come, as if he ſhoulde ſay, true it is that men are ſubiect to infinite miſeries, as we can neither number nor meaſure them. The miſeries that are in our nature, are as it were a maze: and yet for all that, if wee holde our ſelues by our Lorde Ieſus Chriſt, who is the bande betwene God and vsus, and looke vponupon him as the partie that knitteth vsus to God his father: There ſhall bee nothing too hinder vsus that we ſhoulde not be alwayes merie. Lo what wee hauehave to deſire at Gods hande, when wee knowe in what plyght wee bee. Nowe in the ende Iob ſpeaketh of the ſtate of ſuche as are departed, ſaying, Before I go intoo the darke countrey, and intoo the lyghtleſſe pitte, where there is nothing but confuzion and diſorder, and where is night when the day ought to ſhine. Here Iob ſpeaketh like a man that hath no beleefe, either of the immortality of the ſoule, or of the reſurrection that is promiſed vsus. VVhere is he become then? Let vsus marke that in this place he expreſſeth the paſsions of a wretched ſinner, which ſeeleth nothing but Gods wrath, as I hauehave touched heere too fore, but yet hauehave wee neede too bee put oftentymes in minde of it, bycauſe it is for our behoofe. Iob then is brought here to ſuche a hell [of minde,] as hee thinketh that God is his iudge, and himſelfe as a reprobate before him, ſo as there is no hope of grace or forgiueneſſe for him. Lo wherfore in ſpeaking of death, hee feeleth nothing but confuzion. And howe ſo? For death ſerueth too turne Gods order vpſide downe, like as ſinne had turned all things vpſide downe. For when God created man, it was not to the intent he ſhould hauehave bin mortall. True it is that we ſhould not hauehave liued euermore in this worlde in the ſame ſtate that Adam was in. For God would hauehave chaunged vsus into glorious immortalitie. But yet notwithſtanding, we ſhuld not hauehave bi…ayn to hauehave dyed, neither ſhould oure mortalitie hauehave needed to hauehave bin renued. The ſtate of Adam ſhould hauehave bin ſuch, as when he had liued [his full time] in this world, he ſhould hauehave had his euerlaſting heritage with God. But ſinne ſtepped in, And beholde, God added death out of hande, yea euen a death wherein there is nothing but confuſion. And why? For thereby man coulde perceyue nothing but Gods curſe vppon hym, which hath after a ſort cut off man from the number of creatures. Ye ſee howe God who hath ſettled vsus in this worlde to liue heere as his children, taketh vsus away when he bereaueth vsus of thys life, whiche is all one as if hee ſhoulde driue vsus out of hys houſe, and ſhoulde ſhewe howe hee myndeth not to recken vsus any more in the number of hys creatures. See ye not an horrible confuzion. And ſo the cace ſtandeth, that when wee hauehave no further knowledge but of oure ſinnes and of Gods iuſtice, wee muſte bee fayne too reſt there. So then we muſt not thinke it ſtraunge, that Iob ſpeaking of death, ſhould ſay, that men go into a darke coaſt, where there is nothing but darkneſſe and diſorder. And why ſo? For hee matcheth ſinne and Gods curſe togither with death: and ſo long as God holdeth him locked vp in diſtreſſe, there is as it were a certayne hartburning, ſo as he ſeeketh not the meane of grace, which is the true remedy to ſhew vsus that there is light euen in death, and ſome order alſo in darkneſſe how darke ſoeuer it be, bycauſe that after we hauehave once bin brought to duſt, wee ſhall bee rayzed vp agayne. Iob perceyued not this. And why? Bycauſe it behooued God firſt too make hym feele hys ſharpe and ſore rigoure, and afterwarde to comfort hym againe. And it is a text whiche wee ought too marke well. For if wee mynde too receyue the grace that God giueth vsus, and offereth too vsus continually in oure Lorde Ieſus Chriſte: wee muſt firſt feele what wee oure ſelues are, and in what plight wee bee. Are wee deſyrous (I ſay) too taſte what the heauenly lyfe is? Firſte wee muſte knowe too what ende wee bee borne, yea euen according as wee bee ſinners in Adam. And in good ſooth it is not without cauſe that Sainct Paule ſayeth, that that whiche is corruptible goeth formoſt. For hee ſpeaketh not onelyonly of the order that God holdeth in nature: but alſo of that whiche it behoueth vsus too conſider on oure part. Therefore wee muſte vnderſtande that although wee bee borne into this worlde, and be as noble and excellent creatures of God as any can bee: Yet notwithſtanding by meanes of ſinne, death hath as it were aboliſhed and razed out that nobleneſſe, in ſo muche that God miſliketh vsus, and diſclaymeth vsus, as though hys hande had not faſhioned vsus, bycauſe we bee disfigured, and the Deuill hath ſette his markes and ſtampe vppon vsus, and furthermore beeing ſubiect too the curſſe that was pronounced vppon Adam, wee are as good as baniſhed oute of the whole worlde, ſo as there is neyther heauen nor earthe, but it abhorreth vsus. This (ſay I) is the thing that wee hauehave too marke in our ſelues. But if wee enter intoo that battell, it is certaine that wee ſhall be confounded vtterly. Yee ſee that the cauſe why men ſtande ſo muche in their owne conceyte, is for that they cannot bethinke them of Gods iuſtice as they ought too doo. But yet muſt wee come too that poynt. Howbeeit when wee ſhall hauehave conſidered howe wretched oure lyfe is, and that death is yet more wretched bycauſe it is the greate gulfe that ſerueth too ſhewe vsus of what importance the curſſe is which God pronounced againſt vsus with his owne mouth: I ſay when we ſhall hauehave conſidered that: we muſt alſo beware that wee be not vtterly ſwallowed vp of heauineſſe. And what remedie is there? The remedie is to turne oure eyes too our Lorde Ieſus Chriſt. For the meane whereby God inlighteneth vsus in the middes of darkeneſſe, is howe oure Lorde Ieſus Chriſt offereth himſelfe vntounto vsus, in whome we hauehave the true dayſunne of rightuouſneſſe. Nowe then if wee hauehave that regarde with vsus: no death can be dreadfull vntounto vsus. And heere ye ſee why Dauid ſayeth, that Gods ſheepehooke ſhall comfort him in the ſhadow of death, and in the darkneſſe. VVhen as hee ſpeaketh of Gods ſheepehooke, he meaneth that hee ſhall bee afraid of nothing ſo long as God ſheweth himſelfe a ſhepeheard towards him. And how ſhould he ſhew himſelfe a ſheepherd, but in the perſon of our Lord Ieſus Chriſt? So then let vsus firſt conſider of what minde Iob ſpeaketh heere. Hee knoweth that if men be conſidered in themſelues, it is their verye nature to hauehave nothing elſe but all manner of confuſion both in their life and in their death. Howbeeit ſeeyng wee hauehave the ſonne of God, although our ſtate ſeeme neuer ſo wretched, inſomuch that wee bee but as poore woormes ſubiect too corruption and rottenneſſe: yet come wee too the taſting of the benefite whiche God gaue vsus, when hee made light to iſſue out of the middes of darkneſſe, according as it is ſayde in the creation of the worlde, that God turned the darkneſſe intoo light. Seeyng wee knowe this, wee hauehave too reioyce, in that by the meanes of his onelyonly ſonne, hee hath cauſed hys goodneſſe and grace to ſhine foorth in our death, yea euen more than in our lyfe. For when it ſeemeth that we ſhoulde enter intoo the dungeons and gulfes of hell: Then dooth God open vsus the gate of his kingdome: and euen then hee maketh vsus too enter intoo the dwelling place, whereoutof wee bee nowe after a ſort baniſhed. And Chriſt inlightneth vsus, not onelyonly in deathe, to the intent that the darkneſſe whiche is there ſhoulde not darken vsus and quite ouerwhelme vsus: but alſo in our life. Thys preſent worlde (as the Scripture telleth vsus) is full of darkneſſe, and wee bee poore blind ſoules in it: and yet in the meane whyle Ieſus Chriſt ceſſeth not to inlighten vsus by hys Goſpell. VVee hauehave the lawe and the Prophetes, which are as burning Creſſettes too vsus. And wee hauehave the Goſpell, whiche is yet a farre greater light, yea euen as it were the light of high noone. Yee ſee then howe oure Lorde Ieſus Chriſte will bee a ſufficient light for vsus both in lyfe and deathe, ſo wee looke vntounto him: But as I hauehave touched heeretofore, wee muſt firſt feele what diſorder and confuzion enuironeth vsus round aboute, vntill ſuche time as Ieſus Chriſt hauehave reached vsus hys hand. Furthermore, when Ieſus Chriſt hath inlightned vsus, ſo as we ſhall hauehave walked in hope of the euerlaſting lyfe while we be in this world: although God take vsus hence, and death before our eyes: yet let vsus not therefore ceaſſe to call vponupon God, and to tarie his leyſure till he comfort our ſoules in his owne Kingdome. For they be alwais incombered and hauehave not their perfect ioy, ſo long as they dwell in our bodies and till that God take them vp to himſelfe for a doo. True it is, that if we thinke vponupon death alone by it ſelfe, without lifting vp our ſelues any higher, God may now and then bring vsus to the ſame point that he brought Iob. Iob had both faith and hope of the euerlaſting life: and yet for a little while he was ouerraught with ſuch a feare, as he conceyued nothing elſe in death, but all confuzion and diſorder. For when he looked to his graue, he ſaw hell open to ſwallow him vp. And the hauing of ſuche conceytes greeued Iob muche more than all the torments that he coulde indure in his body. But like as God did plucke him out in the end, and gyue him victory againſt ſuch temptations: ſo will he do to vsus likewiſe. Neuertheleſſe we be warned heereby, that wee had neede to walke warely, praying our good God, that when it ſhall pleaſe him to call vsus to account in his iudgement, it may not bee to handle vsus rigorouſly, and according as we hauehave deſerued: but that it may pleaſe him too make vsus feele the fauour which hee vſeth cuſtomably towards his: and that wee may always come backe too thys poynt: namely that although wee muſt be fayne to walke in this world, as it were in the middes of darkneſſe and of the ſhadow of death: yet wee may not be afraid ſeeing we hauehave Ieſus Chriſt before our eyes, who is the true dayſunne of rightuouſneſſe: and that the ſame may cauſe vsus labour toward the heritage of heauen, wherevnto God calleth vsus to make vsus partakers of his his glorious immortalitie.
Nowe therefore let vsus fall downe before the Maieſtie of our good God, with acknowledgement of oure faultes, praying hym to make vsus perceyue them in ſuche wyſe, as wee maye thereby bee prouoked too ſighe and grone continually, beſeeching him of pardon: and that wee maye not bee ſo aſtonyed at his iudgementes as too faynte at them, but that beeyng condemned by them (as wee bee woorthy of ryght too bee condemned) and beeyng aſhamed in our ſelues, wee may returne too our good God that hee may make vsus too taſte of hys ineſtimable louelove, which he vſeth towardes vsus by ſhewing himſelfe to be our ſauiour in the perſone of oure Lorde Ieſus Chriſt his ſonne: ſo as we may be ſtabliſhed in the hope which he giueth vsus of our ſaluation, and grow in it more and more, vntill ſuch time as hauing incountred againſt all the aſſaults that we hauehave to indure heere bylow, we may come to the euerlaſting reſt which is prepared for vsus in heauen. That it may pleaſe him, &c.