Sermons on Job, Sermons · Chapter 14 · Sermon 55
The .lv. Sermon, which is the third vponupon the .xiiij. Chapter.
13 O that thou vvoldeſt hide me in the graue, and that thou hadſt ſhut me vp till thine anger vvere abated, and that thou vvoldeſt ſet me a time vvherein to thinke vponupon me.
14 Shall the man that is dead liue agayne? All the dayes of my battell I vvill vvayte till my chaunge come.
15 O that thou vvoldeſt anſvvere me vvhen I call to thee, O that thou vvoldeſt fauour the vvorke of thy handes.
THe Prophet Eſay ſhewing howe horrible Gods wrath is and howe heauy too beare, ſayeth that ſuch as feele it wold faine that the mountaines ſhoulde hide them, and wiſhe that they myghte fall downe vponupon their heads: and our Lord Ieſus Chriſt alſo hath vſed the ſelfe ſame words. And that is done to ſhewe vsus that we muſt not bee ſo dulheaded as we be. For we know not what a thing it is to hauehave God againſt vsus. True it is that wee ſhall well ynough feele the miſcheefe whē he perſecuteth vsus, but that is not all, nor the cheefe thing that wee hauehave too doo. It ſtandeth vsus in hande to wey throughly what Gods wrath is. And why ſo? For when we vnderſtand Gods hande, then bethinke we our ſelues of our ſinnes. And therevpon wee bee abaſhed, and perceyue full well that we muſte needes periſhe except God hauehave pitie vponupon vsus. Howbeeit foraſmuche as we ſhunne that feeling: our Lorde exerciſeth vsus to make vsus thoughly awake, when he intendeth to ſhewe vsus merciemercy. Thus yee ſee what is to be gathered of Iobs woordes when he ſayth, O that thou woldest hide me in the graue. For hee preferred death before his life in cace as it was. And why? Bicauſe he wold hauehave eſcaped Gods hand if it had bin poſsible. For he knew well it was a far terribler matter to hauehave God to be his iudge, than too die a hundred times. And this ought to touch vsus the neerer and to make vsus thinke better vponupon our ſinnes than wee hauehave done, to the end we may knowe that when wee ſhall hauehave indured all the miſeries of the worlde, it is nothing in compariſon of appeering before Gods iudgemēt ſeate, when it commeth to the yeelding vp of an account. If we be but ſicke a little, wee cry out alas: and if there happen vsus any miſchance, men ſhall heare vsus make complaints: and yet our ſinnes ſhall be buryed all the while, and neuer come too our thought or remembrance. Heereby wee ſhewe howe vntoward we be in iudging of things. Therefore as oft as wee heare that thoſe whiche hauehave bin ſcourged at Gods hand hauehave deſired death and to be hidden in their graue: let vsus aſſure our ſelues that the ſame is the thing whiche we ought to feare aboue all other, that is too witte, that God ſheweth himſelfe as it were an aduerſarie agaynſte vsus. And when we be perſwaded that the ſame is the greateſt daunger that can befall vntounto man, wee wyll laboure by all meanes to retourne vntounto him. VVhen oure ſinnes come to our minde, Alas (will wee ſay) in what cace are we? For if God ſhew himſelfe our enemie, how ſhall wee doe? in what cace ſhall wee bee? Then let vsus preuent the matter: and behold wee ſhall be ſo prouoked to ſeeke vntounto God for grace, as we ſhall neuer be at reſt, till hee bee at one with vsus. Thus ye ſee the vſe wherevnto we ought to applie this leſſon. And wee muſt marke well howe hee ſaith, I would fayue that thou baddest hidden me in the graue, and that I were ſhut vp in it, vntill ſucke tyme as I were cut off. Heere hee ſheweth wherefore hee deſireth deathe: namely bycauſe hee felt himſelfe ſhutte vp vnderunder Gods iudgement, and could find no way to ſcape out And hereby we bee warned that our ſtartingholes ſhall ſerue vsus to no purpoſe in the ende: and that when we hauehave fisked hither and thither neuer ſo much, we muſt be fayne to be as it were ſhut vp. VVe ſhall hauehave profited well for one day if we can beare this leſſon in mind. VVhy ſo? for although God threaten vsus neuer ſo much, yet it is ſeene that there needeth not any thing to make vsus beleue that we be able to ſhift out of it, according as euerie of vsus imagineth one ſhift or other, inſomuch that our hypocriſie is the cauſe that Gods threatnings pierce not our harts, as were requiſite. And there is nothing that prouoketh more Gods extreeme vengeance, than when hee ſees that wee make none account of his wrath. Lo what prouoketh him extreemely. So then let vsus learne by that which is ſayd here, that whenſoeuer God liſteth to pinch vsus in good earneſt, there will be no ſcaping for vsus neither by one meanes nor other, but we muſt be fayne to be faſt ſhut vp. On the other ſide, if God giuegive vsus any reſpite, and ſpecially if hee ſhewe vsus howe wee may obteyne fauour at his hande: let vsus vſe that oportunitie. It is ſayde immediately, I woulde that thou haddeſt hidden me in the graue. Here it might bee demaunded, And is not death a token of Gods wrath and curſe? Is our comming thither too any reliefe? VVhat doth that boote vsus? Verely it ſeemeth too bee the vttermoſt extremitie, and that God cannot ſhewe any greater rigour vponupon vsus than to put vsus to death. But Iob hath here conceyued death amiſſe, as I hauehave ſhewed heretofore: and that muſt we beare well in minde. Hee was ouerpreſſed with anguiſh, bycauſe God made him to feele his miſerie. Therevpon he bethinketh himſelfe how he might bee rid of it. At leaſtwiſe (ſayth he) I ſhould wander in the darke. But as long as I beare my fleſh, (as he ſayth for a concluſion in the ende) and ſo long as my ſoule is in me, I am in payne, I am tormented, and I hauehave nothing but diſtreſſe. If God had taken me out of this worlde, I ſhoulde hauehave ſome caſe, and there woulde be an ende: and (as hee hath ſayde afore) he ſhould hauehave his end as the hireling, whom ye ſee at reſt when his terme is at an ende, and his couenant come out. Thus ye ſee why he deſireth here too bee ſhet vp in his graue. Furthermore let vsus marke, that hee knewe well ynoughe that men ceaſſe not too bee vnderunder Gods hande by dying, but that they muſt be fayne to be iudged by him, and to feele him ſtill. Iob knewe that well ynough. But in the meane while he had an eye to the miſerie where with he was preſſed: and he was as it were ſo faſt tyed therevnto, as hee thought not of all the reſt. Yee ſee then that when God perſecuteth a poore ſinner, hee hath no further reſpect but to ſay, Alas muſt I bee encloſed here without remedie, and muſt my miſerie encreaſe, and I periſh in the end, bicauſe God will neuer leaue purſuing me? The ſinner hath no reſpect but of the thing that is ſo harde for him to beare. For this cauſe he thought death to be nothing, and that it ſhoulde ſerue him to be a ſalue for his ſores. After that maner ſpake Iob in deſiring to be couered in his graue, and to be as it were locked vp in the ſame. And when he ſayth, Vntill thou bethinke thee of me, and vntill thou ſet me a day: thereby hee ſheweth howe there is ſome feeling ſtill euen after death, howbeeit that to his ſeeming as he was then caryed away and rauiſhed, there ſhall be ſome reſpite for him to take his breath, inſo▪ much that when he ſhail be gone out of this worlde, then ſhall he not be in ſuch confuſion, nor in ſo harde and heauie cace as he felt there. But (as I hauehave ſayde) Iob coulde not but knowe that euen after death wee hauehave an account to make: for he ſayth, I will wayte in the graue vntill thou appoynt me a time to bethinke thy ſelfe of me. This Bethinking here is nothing elſe but Gods calling of his creatures to iudgement. But Iob was ſo troubled in wit, and the ſayde paſsion did ſo turmoyle him, as he iudged not with ſo ſetled a minde as he ought to doo. And why? Firſt and formoſt, ſo long as we liue in this worlde, what ſhoulde wee more deſire than that God ſhoulde hauehave vsus in remembrance? For if he forget vsus, what ſhall become of vsus? Peter ſayde, Get thee away from mee O Lorde, for I am a wretched ſinner. Yea but we muſt go the contrarie way to worke and ſay, Lorde come neerer vsus: for without thy grace, we be nothing: So then it is very needfull that god ſhould remember vsus. And how? To mainteine and preſerue vsus, ſo as he vpholde vsus and hauehave pitie vponupon our feebleneſſe, to releeue the ſame and to guide vsus by his prouidence. Ye ſee then that God muſt be fayne to remember vsus, or elſe our ſtate is verie miſerable. For there is nothing that we ought to be ſo much afrayd of, as to be forgotten of God. Lo here one poynt. Again, although God take vsus oute of this worlde, yet forgetteth hee vsus not, though he ſeeme to forget vsus. For hee keepeth thoſe that are his alwayes in his hand & cuſtodie: & as for thoſe that are damned, they be reſerued as it were in Chaynes vntill the day of executing the ſentence. Ye ſee then that God doth alwayes beare vsus in minde. And when the ſcripture ſayth he hath forgotten vsus: it is bicauſe we perceyue not his preſent ſuccors, like as if a poore man that lingreth in paine, deſire God too helpe him, and feele not his helpe nor ſees any likelyhod that God heareth him. Thus ye ſee after what ſort it is ſayde that he hath forgotten vsus: to wit, for ought that we do perceyue: but yet for all that hee remembreth vsus continually. Iob then did amiſſe to ſurmize that if he were dead he ſhould be forgotten til god ſhould cal vp al his creatures at the latter day, and ſummon them too his iudgement ſeate. Iob therefore did not conſider this remembrance of Gods towards vsus ſo well as was requiſite. But we may well ſee it, if we be perſwaded of that which I hauehave ſayde: namely that God ceaſſeth not too think vponupon vsus though he leaue vsus there for a little while, ſo as our bodies rot in the earth, and our ſoules abide in ſuſpence, wayting for the day wherein all the world ſhall be repayred. Moreouer, ſo long as wee liue, let vsus be fully reſolued, that there is nothing better for vsus than too hauehave God to thinke vponupon vsus: yea euen though it were to puniſh vsus. If God thinke vponupon vsus to make vsus feele his fauor… therein conſiſteth all our ioy and glorie according as it is ſayde in the eight Pſalme. Alas what is man, that God ſhould vouchſafe to looke vponupon him, and too watch ouer him? VVe be as a little ſhadow. we be nothing at all and yet it pleaſeth God to hauehave a fatherly ca…e of ou… life. And ought not wee too acknowledge a wonderfull goodneſſe in him in that behalfe? So then wee muſt highly eſteeme the ſayde merciemercy which God ſheweth vsus, in being minde full of vsus, euen to make vsus feele his goodneſſe. But (as I ſayde) although he choſtice vsus for our ſinnes, yet is … gracious to vsus. For thereby he ſheweth that he is loth we ſhould periſh in that hee calleth vsus backe againe too him when he ſeeth vsus in the high way to deſtruction. For are not all his chaſtizings as many warnings, which he giueth vsus to come to repentance? Ye ſee then how we ought to ſet the more ſtore by Gods grace in that hee is mindefull of vsus: and not deſire him to forget vsus. This is it in effect which wee hauehave too remember concerning this ſentence. Now there enſueth, Shall the m…n that is dead liue agayne? For I looke for my chaunge all the dayes of my battell, or of my trauell. Heerein Iob ſheweth howe ſore he was troubled in minde, better than hee did afore. For hee was in ſuche diſtreſſe, as hee wiſt not what the ende of men is, or whether they ſhoulde be rayzed againe or no, when they bee deade. Truely this ſeemeth ſtraunge at the firſt bluſhe. But wee muſte marke what I hauehave ſayde afore, namelye that Iob ſpeaketh of his former temptations whiche hee withſtoode. There is great difference betweene beeing vtterly beaten downe by a temptation, and betweene the feeling of it, or the beeing ſhaken with it, and yet in the meane while too withſtande it. VVhat a number of euill opinions and fancies will come in our heade? According as wee knowe that men receyue many mockeryes at Satans hande. Beholde, one wicked fancie that commeth in our heade, is that wee greatly diſtruſt God, [as if wee ſhoulde ſay] what canſt thou tell whither God think vppon thee or no? Howe knoweſt thou whether hee hath giuen thee ouer? VVhat woteſt thou whither he vouchſafe too looke towardes mortall men or no? Beholde the thoughtes that men hauehave euer among: and that is too make vsus humble our ſelues. And foraſmuch as we ſee our ſelues ſo full of vanitie: we hauehave ſo much the more need to walke in the feare before God [and to ſay:] Alas what a thing is this? I ought too imploy all my wits to the glorifying of my God, and beholde the moſt part of my wit is occupied about ſuche maner of thoughtes. Yea and there come outrageous blaſphemies in my heade. Greatly then ought men to bee greeued with themſelues when they conceyue ſuch fancies. But the faithfull doo repulſe them incontinently. For aſſoone as the diuell goes about to trouble vsus after that faſhion, we bee armed with Gods worde, and fence our ſelues with the buckler of fayth as the ſcripture ſpeaketh. Although the diuell caſt firie darts at vsus, as S. Paul ſayth: yet enter they not ſo into our ſoules as to woūd vsus: the poyſō of thē perceth not ſo deepe into vsus. True it is that Satan will aſſault vsus mightily: but yet that ſting of his ſhall be neither deadly nor infectiue. VVe then ſhal repulſe all theſe wicked conceyts when we be ſo aſſayled. But the other ſort are wholy poſſeſſed, and are ſo farre out of ſquare, that ſome doubt of Gods prouidence, and otherſome thinke that God hath vtterly reiected them, by meanes whereof they be as it were vtterly vnderunder foote. Then is there great difference betwixt a fleeting fancie that commeth in our head for a while, and which we withſtand: and a ſure perſwaſion that ſettleth it ſelfe and taketh root in vsus. True it is that when wee ſhall hauehave fought againſt al the temptations of Satan, and ouercome them, yet ſhall we not come to a full ende, but wee muſt mourne ſtill before God, bicauſe wee hauehave not glorified him ſo perfitly as were requiſite: neuerthelater hee accepteth ſuch ſted faſtneſſe, when we reſiſt euil after that maner. See how Iob hath delt in that behalf. He reherſeth the temptations wherwith he was aſſayled, but yet for all that he was not ouercome of them. And verely there are three degrees to be noted. For ſomtimes there come fancies to our minde, and we driue them away out of hande. Sometymes we ſhall be in payne and diſtreſſe, ſo that wee ſhall be almoſt tyred with them, [and ſay,] Howe ſhall I outweare this temptation? But yet in the ende when Satan preſſeth vsus therewith, God dooth ſtill ſtrengthen vsus. The thirde degree is when wee bee vtterly borne downe and ouercome. As for Iob, he not onelyonly came to the firſt degree too hauehave the fleeting fancie too aske whether men ſhall riſe againe or no: but alſo hee came to the ſeconde ſtep of temptation. For when he ſawe himſelfe ſo preſſed with miſerie: hee thought with himſelfe, what intendeth God to do with mee? It ſeemeth that hee is minded too wipe me quite away. And ſeeing I hauehave hym mine enemie what ſhall become of mee? Iob then was tormented with that temptation (which was euill) bicauſe he marked howe God was ſo agaynſt him: but yet was he not ouercome. And although the battell were verie ſore and hard for him to endure out: yet gat he the vpper hande. Thus yee ſee after what ſort wee muſt take this ſentence. For had Iob ſettled in that opinion, it had beene a curſed blaſphemie too aske whether man ſhall riſe againe or no. But ſurely hee was aſſayled in ſuch wiſe, as yet neuertheleſſe hee abode ſtyll in the beleefe that hee had conceyued, and the ſpirite of God gaue him the vpper hande. VVee muſte not therefore charge him with blaſphemie for ſo dooing, neyther muſte wee condemne him of misbeleefe for it. For fayth is not withoute fighting: it behoueth hir too bee throughly exercized. And howe is that done? By the Diuels caſting of many occaſions of vnbeleefe and misbeleefe in our way. Thus yee ſee the true tryall of our fayth. Iob then muſt not bee caſt out of the number and companie of the faythfull for beeing ſo aſſaulted. Alſo it is to bee noted, that hee did not alonely doubt, but alſo was ſo caryed away, bycauſe he was preſſed by Gods hande. If Iob had bene demaunded whether men periſh vtterly by dying: hee woulde hauehave anſwered no. For although the bodie rot away, God will rayſe it againe: and the ſoule is reſerued till the laſt day, at whiche time we ſhall be wholy reſtored. Iob woulde ſurely hauehave anſwered ſo, if he had bin examined of death in generall. But foraſmuch as the cace is nowe become peculiar too himſelf, bicauſe God pincheth him ſo ſore as hee woteth not where to become, inſomuch as it ſeemeth that God is fully determined to confounde and ouerwhelme him for euer: he is ſore diſmayd therat, and that is the cauſe of his doubting. Therfore let vsus mark that Iob had an eie to that which was in his owne perſon: that is to wit, to Gods rigor, which was ſo great, as there was no likelihood at all that euer he ſhould get out of the miſerie wherin he was. For this cauſe he ſayth, Shall the man that is dead riſe again ▪ Verely hee meeneth of death, in cace as when God vttereth all his force too bring a manne too naught. And what is that? It is as if hee ſhoulde ſay: Alas Lorde it ſeemeth that thou art mynded too barre mee of the hope whiche thou haſte gyuen vsus of oure ryſing agayne. For ſeeing thou handleſt mee ſo rygorouſly, dooth not thys ſtraunge dealing which thou vſeſt towardes mee, tende too the vtter fordooing of me? And when thou haſt fordone me, who is he that can make mee vp againe? Then his ſurmiſing is, not that God will put him ouer too a further time: but that he will vtterly root him out of the number of creatures. And that is the cauſe why he demaū deth whither it be poſsible for a man to come to life again when he is once dead. It is bicauſe God dealeth ſo ſtraūgely with him, as it may ſeeme that hee is minded too bring him vtterly to naught. And hereby we be warned to pray God to handle vsus ſo meaſurably, as we may alwayes hauehave the hope to aſſure our ſelues, that our miſerie ſhal not endure for euer, but that God will remedie them, and that it is his office to rayze them out of their graues which are in them. For if we belecue not that, wee muſt needes fall into horrible diſpayre, which will diſmay vsus, as wee ſee it had happened vntounto Iob, if God had not hilde him vp by ſtrong hand. And here ye ſee alſo why it is ſayd, Lord chaſtice me, howbeeit with reaſon. Not that God is at any time vnreaſonable. But by this worde Reaſon or Iudgement, Ieremiement a moderate faſhion agreeable to oure infirmitie, when we bee not tempted ſo ſtrongly but wee may alwayes perceyue that God will pitie vsus in the ende, and remedie our miſeries. Thus ye ſee wherof we bee admoniſhed in this text when it is demaunded whether the man that is once deade ſhall liue againe. As touching that which inſueth, namely, I will wayte till the day of my chaunging come: ſome men expound it, that if Iob wiſt that God woulde rayze the deade, and that there were any hope of the reſurrection and renewment: hee woulde wayte for that day. But it muſt bee taken more plainly: that is too wit, Lorde comfort me, for I am nowe at my wittes ende▪ I ſee thou vſeſt nothing but force, I ſee thou executeſt no thing but violence agaynſt mee: and ſo muſt I ſtill fight and ſtreyne my ſelfe to the vttermoſt, and I hauehave none other comfort but only to waite for the day of my change, See then in effect after what ſort Iob vnderſtoode that ſaying. Hee rather reaſoneth with himſelfe and wyth God, whether a man ſhall returne to lyfe againe when he is deade. As if hee ſhoulde ſay, I ſee my ſelfe heere in ſo▪ wretched ſtate, as too mine owne ſeeming I muſt bee vtterly terly confounded, and there is no meanes of recouerie. For ſith that God is agaynſt mee, and is minded to bring me to naught: what is to bee ſayde to it? But yet heerevpon hee inforceth himſelfe, and calleth his courage too him, concluding thus: yet will I wayte for the day of my chaunge. Heereby therefore wee perceyue that Iob gat the vpper hande, and wanne the prize in that battell. For notwithſtanding that he entered into debate whether he ſhoulde rize agayne or no: yet in the ende he ſayth, Beholde, I will wayte for the day of my chaunge, yea euen all the time of my trauell. As if he had ſayd, True it is that as long as my time laſteth, I wiſhe that God ſhoulde keepe mee ſhette vp in my graue, that hee ſhoulde caſte mee intoo ſome dungeon, and that he ſhoulde cauſe the hilles to fall vponupon mee: but yet muſt I tarie his leyſure ſtill, yea euen in the middes of the affictions wherein I am. And although they be harde and vnable to be indured, yet notwithſtanding foraſmuche as there is a chaunge, the ſame muſt ſuffice me to giuegive me ſome comfort, and to nouriſh me in the obedience of God, Now we ſee what the meening of Iobs words is. And we hauehave a good and profitable leſſon to picke out of this ſaying. Firſt, whenſoeuer wee be aſſayled by Satan, and tormented with naughtie ymaginations, and ſpecially when there commeth any diſtruſt to leade vsus too diſpayre: wee muſt not make theſe diſputations, but quickly and ſhortly conclude too reſolue our ſelues vponupon Gods truth. As howe? Some hauehave a pleaſure too intangle themſelues in lewde imaginations: and there will come ſome opinion in theyr heade, yea euen ſome opinion that is lewde, and tendeth euen too the daſhing of themſelues agaynſt God. And heerevpon they fall too debating and imagining whether the ſame be poſsible or no. And howe fareth it? Therefore when our heades runne vponupon wheeles after that ſort, and we fall too chawing vponupon the bitte, in hatching ſo lewde opinions which are cleane contrarie to fayth: it is all one as if men ſhould fall to deuifing of their ſtate wyth their enemies that come too beſiege theyr Citie. For if they giuegive eare to them and allowe their counſell, it is the deſtruction of the whole towne. They will not ſet opē their gates to them: but it is all one as if they did. Euen ſo is it with thoſe that ſnarle themſelues in their owne lewde opinions which Satan putteth in theyr heades: for if they abyde by them, the ende will be the leading of them too deſtruction. VVhat is to bee done then? Let vsus followe the experience that is ſhewed vsus heere by Iob. Verely hee was aſſaulted daungerouſly when he doubted whether he ſhould euer rize again or no, ſeing that God had brought him ſo low. And if hee had continued in that minde too the ende, what a thing had it beene? But after hee had beene ſo aſſayled, he cutteth off the matter out of hande. No (ſayth he) I will tarie the day of my chaunge, howe ſo euer I ſpeede. Lo what we hauehave to do: namely too conclude according to Gods truth. Alſo when we conceyue any lewd imaginations that may turne vsus from the fayth, and from the way of ſaluation: wee muſt by and by come backe and take holde of ſome ſentence of the ſcripture: and when we ſee our ſelues fenced with Gods truth: the concluſion muſt be that wee will not diſpute about it ſeeing that God hath ſpoken it. Thus ye ſee the ſouerein remedie that wee hauehave to beate backe Satan, in this behalfe: that is to wit: when he goeth about to turne vsus aſide from the fayth, and from obeying of Gods worde. Furthermore when Iob fayth that be will tarie for his chaunge: that worde deſerueth to be weyed throughly. Verely he ſpeaketh of the reſurrection, and therefore meeneth that we muſt be wholly renued, ſo as the corruption whiche is in vsus by reaſon of Adams ſin, be vtterly done away, and God receyue vsus into the immortalitie of his kingdom. Lo here the chaunge whereof Iob ſpeaketh: And the ſame is alſo the thing that we muſt hauehave an eie vntounto. For without the reſurrection wee cannot comfort our ſelues, neyther wil al that euer man can alledge be ſufficient to cheere vsus. VVee ſee alſo that the holy ſcripture directeth the faythfull thither when it purpoſeth too content them, and too giuegive them aſſured and ſettled reſt. Be ye ſure (ſay the ſeruants of God) that wee bee called to bee partakers of the heauenly glorie which God hath promiſed too thoſe that are his: and therefore be ye glad of it. Howbeeit for the better aſſurance of this laſt chaunge, wee muſt conſider the chaunges that God maketh at this day▪ euen during the courſe of this life, howe God maketh many alterations in vsus, whereby he giueth vsus alreadie ſome taſte of the laſt chaunge: As for example. VVe be in ſome trouble, & well, we be as it were ſhet vp there. VVhen wee looke for the ende of it, wee ſee none, there is no remedie, it is paſt recouerie, and we be forlorne: and ſodenly God hath ſuch pitie vponupon vsus as we be deliuered out of hand. See ye not a chaunge that ought too lead vsus further forth, which is too vnderſtande that there is a muche perfecter deliuerance than all theſe are which wee perceyue at this day particularly? Then let vsus learne to acquaint our ſelues well with the chaunges that God maketh dayly, that wee may bee lifted vp a high, and by that meanes be quiet till the time that we be renued in the kingdome of heauen. Alſo heere yee ſee after what maner Dauid hath ſpoken. For when he ſpeaketh of the chaunges of Gods hand, whether it be in reſcuing men out of trouble, or in caſting them into it, that ſaying is of great weight though it ſeeme not ſo. For men hauehave alwayes this fonde opinion concerning fortune, [too ſay,] See what ill fortune is befalne mee, or ſee what good fortune is happened mee. No: they bee the chaunges of Gods hande, and to that poynt muſt wee alwayes bee brought. Howbeeit among all the chaunges that are made in the worlde, the liuelyeſt Image of the laſt renewment, is Gods quickning of vsus by his holye ſpirite, and his inlightning of vsus by fayth, and his making of vsus newe creatures in oure Lorde Ieſus Chriſt as the ſcripture ſpeaketh. Let vsus conſider what the birth of men is. True it is, that when wee come intoo this worlde, wee bring ſome remnant of Gods Image wherein Adam was created: howbeeit the ſame Image is ſo disfygured, as we bee full of vnrightuouſneſſe, and there is nothing but blindneſſe and ignorance in our minde. Yee ſee then what the ſtate of men is at their byrth. But God inlightneth vsus by his holy ſpirite, yea euen in ſuche wiſe as wee be able to beholde him, ſo farrefoorth as is expedient for the transforming of vsus intoo his glorie and for the reforming of vsus by his holy ſpirite. Therefore when God ſhall hauehave ſo chaunged vsus, as wee feele him dwelling in vsus, and by meanes thereof wee fight agaynſt our wicked luſtes: and whereas other men doo ordinarily delight in their vices, and as it were bathe themſelues in them: we ſeeke the cleane contrarie: ſo as what euill ſoeuer is in vsus, the ſame miſlikes vsus, and we mourne for it, and therewithall follow the good, and be altogither deſirous to giuegive our ſelues ouer to the ſeruing of God: Is not that a woonderfull chaunge? For ſuch maner of dooings will neuer ſpring out of our ſelues. VVhen wee taſte of Gods goodneſſe, ſo as we be ſure of his fatherly louelove towardes vsus, and ſpecially hauehave the certentie of our ſaluation to call vponupon him as our father: See yee not a chaunge that is able to ſhewe howe mightifull Gods hand is? For men of their owne nature can neuer open their mouthes to call vppon God in truth. True it is that they may well hauehave ſome ceremonies, as the Heathen folke pray vntoo God, and the Papiſtes alſo doo babble and make prayers that are long ynough: but all this is nothing bicauſe they bee not aſſured in theyr prayers, nor fully perſwaded that God ſhould bee their father. Do wee then ſee that God is willing too heare vsus? Are wee deſirous too ſerue him, and to honour him? It is euen as much as if he had chaunged vsus, and caſte vsus newe agayne in a mowlde, and as though he had put vsus newe againe to making. For doubtleſſe it is not for naught that the Scripture calleth vsus new creatures in oure Lorde Ieſus Chriſt. And in other places where wee be ſayde to be his workemanſhip, bicauſe hee hath created vsus to good woorkes: Saint Paule meeneth not that God hath created vsus, onelyonly to bee mortall men: but alſo to the entent wee ſhould do good workes. Therfore when God dooth ſo chaunge his faythfull ones, yee ſee a ſpeciall woorke of his wherein he vttereth his power aboue nature. And heere ye ſee why I ſayde that we muſt take holde of ſuch chaunges, that we hauehave aſſured hope of the reſurrection. If we doubt whether God will renue vsus at the laſt day when we muſt come before him: how hath God chaunged vsus alreadie? To what purpoſe doth hee now put his grace into vsus? To what purpoſe ſhall he hauehave giuen vsus courage to ſerue him and honour him? And too what purpoſe alſo ſhall he hauehave giuen vsus the ſpirit of adoption, but to aſſure vsus of the hope we hauehave of the euerlaſting glorie? All this were to no purpoſe. So then the chaunge that we perceyue in our ſelues as nowe, is an infallible witneſſe of the heauenly glorie which we ſee not yet, and which is hid from vsus. But God giueth vsus a good erneſt pennie of it, according as it is ſayde that the holye Ghoſt is the erneſt pennie and pledge of it. And why? It is bicauſe of the effectes. For the holy Ghoſt is not ydle in vsus, but rather ſheweth openly that he dwelleth in vsus, to make vsus the children of God. And we no ſoner be Gods children, but we muſt by and by enforce our ſelues to do good workes, and to followe his will. Ye ſee then in what wyze the faythfull ought too practize this leſſon. And Iob ſayeth precizely, That hee wyll wayte for that chaunge all the dayes of hys trauell. VVhichWhich ſaying is woorthie too be well marked. For if we be toſſed with neuer ſo many troubles, it is not ynough vppon ſome good motion and affection, to ſay, nowe muſt wee truſt in God: for that is nothing vnleſſe we holde out, yea euen in the middes of all our incounters. Firſt of all therefore let vsus marke that hope is not a dayes byrde or a monethes byrde, but muſt continue to the ende. And doubtleſſe when we bee fully ſettled vponupon Gods promiſes, hee holdeth vsus ſtill in the ſame, too the ende wee may not quayle euerie day, but that when we hauehave ouerpaſſed ſome time, wee maye alwayes be ſtabliſhed more and more, vntill God hauehave perfourmed the things whiche as yet are delayed to another time. Ye ſee thē that it booteth not to hauehave had ſome good affection, or to hauehave truſted in God, except it continue ſo throughout. And Iob hath expreſſed the ſame thing the plainlyer vnderunder the woorde Trauell or …attell. And why ſo? For he meeneth that wee go not to God at our eaſe, as we ſee well ynough. As long as we ſuffer nothing, we can finde in our hartes to liue ſtill in this worlde, and to prolong our life double if it were poſsible. Our deſire is then that God ſhoulde handle vsus without greeuing vsus, and pleaſe vsus in all reſpects, and obey vsus in all our deſires. See howe eaſily we would paſſe the time if wee might go but our owne pace, if we might hauehave no temptation, and that there might be no heauineſſe in feare, nor any ſuche thing elſe. But it is ſayde that we muſt giuegive attendance all our life long, yea euen with fighting. In theſe wordes, All the dayes, there is ſhewed vsus, that if the time linger and ſeeme long to vsus, we muſt not take it for an excuſe to doo euill, and to bee greeued, and to giuegive ouer all in the mids of our iourney: but we muſt continue to the end. VnderUnder this woorde Battell or Fighting, is expreſſed vntounto vsus the ſtate of this preſent life: which is, that being but wayfarers in this world, we muſt be faine to fight, to be beſeeged on all ſides, to be in continuall perill, too bee tempted ſometimes with cares, ſometimes with aduerſities, and ſometime with ſome daunger. Therefore let vsus thinke vponupon it. Herewithall let vsus vnderſtande alſo that we muſt fight agaynſt the luſtes of our owne fleſh. But notwithſtanding all diſtreſſes, yet muſt we ſtill wayt for our chaunge. Thus ye ſee what we hauehave too beare away in this ſtreyne. And now for a concluſion Iob ſayeth, O that thou wouldest anſwere him that calleth to thee, and that thou wouldeſt accept the worke of thine owne hande: This ſerueth but for a larger declaration of the matter that we come to treate of. His intent is to ſhewe what the chaunge is that he hath wayted for, that is, that God ſhoulde be gracious to the worke of his owne handes. Surely ſome expounde this preſent ſtreyn as God would beare down the worke of his hands. But that is conſtreyned. Therfore his meening is nothing elſe but that he wil quietly abide Gods leyſure, til he ſhew by effect, that he will accept him as his creature. And that is the cauſe why he ſayeth here. I will anſwere whenſoeuer thou calleſt me. For Iob proteſteth that he will no more ſhun God, nor ſhrinke backe from him when hee calleth him, but will be readie to come, yea euen with a cheerfull courage. And why? For he knoweth that God will ſhewe himſelf pitifull towardes him. Thus ye ſee that the thing which we hauehave to marke in this ſtreyne in effect, is that euen in the mids of our troubles, when it ſeemeth that god is ſore diſpleaſed with vsus, and that we ſhall not come any more too attonement with him, yea and that he will not recken vsus any more in the number of his creatures: when all this is come to paſſe: yet neuertheleſſe we muſt fight agaynſt ſuch diſpayre, vntill we hauehave gotten ſo much as to hope for the chaunge that we wayt for. See then how this text ought to prouoke vsus to bee of good comfort in our aduerſities, and to pray God to ſtrengthen vsus ſo with his power, that although we be toſſed too and fro with many ſtormes, yet we may not ceaſſe for all that to kepe on our way ſtill towards him, and to make no doubt of comming thither, howſoeuer the worlde go. For although he ſeeme to hauehave caſt vsus off and to be angrie with vsus: yet if we returne vntounto him, and cal vponupon him, he will anſwere vsus and ſtabliſh the hope of our welfare by making vsus to feele the louelove that he beareth vsus, that wee may bee throughly perſuaded and out of doubt of it.
Now let vsus fall downe before the preſence of our good God with acknowledgement of our faults, praying him to make vsus ſo too feele them, as the ſame maye bee a meane too prouoke vsus too returne vntoo him, with true repentance, and we may proſper therein more and more, till hee hauehave taken vsus out of the miſeries of this worlde, to gather vsus into his kingdome, where we ſhall inioy his euerlaſting reſt to the full, whereof as nowe he giueth vsus but a taſte by his holy Ghoſt. That it may pleaſe him to graunt this grace, not onelyonly vntounto vsus, but alſo to all, &c.