Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The▪ xlj. Sermon, which is the fourth vpon 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 darke∣nesse.

WE must call to mynde what was spo∣ken [ 10] 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 vs not thinke we be sca∣ped his hand when hee hath deliuered vs from some one trouble: but let vs prepare our selues till it please him to shew vs mercie. For beholde, the only meane to set vs at [ 20] rest, is to stand in Gods fauour. Otherwise hee will make vs 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 haue seene the same sentence heeretofore. And heere hee confirmeth his matter there∣with, as if hee shoulde say, it is not without cause that I wishe so, seeing that God persecuteth mee so sharply, as I haue no cause nor respite by any meanes, but am vtterly [ 30] 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 vs into this worlde to reigne therein, to haue 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? [ 40] Ought we to hold skorne of such an honoure as he doth vnto vs: VVe see then that Iob is not altogither to be ex∣cused, when hee wisheth to haue bin caried from his mo∣thers wombe to his graue, or rather not to haue bin borne at all. True it is that he made not this conclusion to rest fully vpon it: but that he bewrayeth the passions wher∣with 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 [ 50] 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 vs by baptim, as wee rather deserue prayse afore God for not consenting to suche temptati∣ons, than to bee esteemed as sinners and to haue done a∣misse. [ 60] But (as I earst sayd) it is to brutish a bestlinesse. For to whome dothe God speake when hee sayth, that men muste loue 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 vnto vs at his day? Is it not a rule common to vs all? If we be bound to loue 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 stri∣uings and enmities we haue against the loue that we owe vnto 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 haue transgressed his commaunde∣ments. Ye see then a thing against nature. True it is that our sinnes are not layde to our charge: but yet it ensew∣eth not therefore that wee bee not worthy to bee puni∣shed before God, were it not that he of his owne meere goodnesse doth take vs to mercie. Let vs vnderstand then that when so euer oure fleshe tempteth vs vnto euill, al∣though there be no resting or determining vppon it: yet may God iustly punish vs: neuerthe later he of his owne free goodnesse spareth vs so as the same commeth not to account. Iob therefore did amisse. And on oure side let vs know, that God may cal vs to iudgement and account, if we haue a temptation that doth but make vs 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 vs to confesse our faulte: but yet notwithstan∣ding it behooueth vs also to settle oure selues vppon the free mercie that God graunteth in forgetting and buri∣yng all those things. And nowe let vs 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 haue reckned the miseries and inconuenien∣ces whereto we be subiect whyle we liue heere by lowe: haue 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 haue any vnderstanding, doe shewe there is such a seagulfe of miseries in vs, as it is a pitie and terrour to beholde: and afterwarde as we growe in yeares, so doe our miseries in∣creace in number and quantitie. Therefore it were bet∣ter 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 haue 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 vs in making vs Lords ouer his creatures to haue dominion ouer them heere below, as his childrē, whome hee maketh to feele him as a father towardes vs, and morouer bycause his setting of vs here in this world is to aduaunce vs aloft, that is to witte too the heauenly life, wherof he giueth vs some perceyuerance and feeling afore hande. If this be throughly knowne, surely it ouer∣commeth 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 [ 10] 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 vs to recompence it withall. But so farre off is Iob of cōming to that point, that hee had leuer not to haue 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 crea∣ted him after his owne Image, that hee had kepte him in the worlde as one of his children, and that hee made him [ 20] 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 vs marke well, that if our af∣flictions 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 vs not to our comfort, or to asswage our sorrow that wee might take breath to say, [ 30] 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 vn∣to 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 haue to marke in the firste place, is that we should knowe that this vice is naturally rooted in vs, so as if God did not succoure vs and giue vs the sayd cōfort to sweeten our sorrowes with, we shoulde not misse too bee driuen too suche an afterdeale, as there [ 40] should be nothing but despaire in vs, 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 se∣conde 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 haue touched alredy, that were a smal regar∣ding of the honour that God dooth vs in giuing vs suche dignitie and preheminence ouer all his creatures. And if [ 50] there were no more but this, that he as it were mustreth vs in the ranke of his children and heires, were not that an inestimable priuiledge which ought to appease all the griefes that can betide vs? Specially let vs marke to what purpose God will haue vs too lyue heere in this worlde. For if we die in our childhoode, wee haue nother vnder∣standing nor reason: but as we grow in yeares, so learne we that which was vnknowen vnto vs: namely that God hath made vs after his owne image, and giuen vs vnder∣standing to knowe, not onely that wee muste passe away [ 60] heere belowe, but also that there is a continuing lyfe in heauen, and that that is the thing whereto hee calleth vs. But if wee ••e taken out of the world as if wee had neuer bene, we be disappoynted of this great benefite of know∣ing that God will bee our eternall sauioure, and that hee giueth vs already some token of his fatherlye loue while wee be in this earthly wayfaring. Therefore yee see it is an intolerable vnthankfulnesse when men wish to haue 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 vpon the end wher∣vnto it tendeth: whiche is, that wee shoulde bee led too the hope that is as yet hidden vp in heauen▪ whereof God gyueth vs 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 onely 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 a∣boute with so manye corruptions as is lamentable to see, wee maye well mourne and desyre God too delvuer vs from suche bondage: and this is not onely lawefull but also requisite for vs to doo. For if Gods spirite gouerne vs, wee muste hate synne and all euill. Neuerthelesse so long as man is in this worlde, hee ceasseth not too dis∣please 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 vs 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 vs so to doo. VVee see also howe Sainct Paule sayeth not that hee coulde haue 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 fur∣ther than too his owne presente state, hee was vnhap∣pye. 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 ho∣lye Ghost, and of a singular regarde that hee had to giue 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 vs: And agayne although God chastize vs, and that by suche corrections wee bee warned too mislike of our sinnes: yet wee hate them not, except hee continue in making vs 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 vs alone. Yee see then heere the second vice. And further, oure hating of this present life i•• by∣cause wee cannot lyue heere, after oure fleshely lustes, which notwithstanding are wicked and corrupte. VVee woulde haue God to giue vs 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 [ 10] 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 so∣rie that God giueth them not full scope to do what they lyste, ne suffereth them to ••ake their delightes and plea∣sures 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 haue 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 [ 20] place that I alleadged afore, leadeth vs to the cleane con∣trarie. For aliboughe hee call himselfe wretched or vn∣happie, & desire to bee deliuered out of the pryson of his body. Yet he commeth backe to this poynt, that hee con∣tenteth 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 in∣firmitie whiche was in him was buryed before God so as [ 30] it should not be layd to his charge S. Paule then misliketh not his life as a man that stomaked at it, and were impa∣cient, neyther doth hee caste himselfe into suche outrage as to checke against God: but cleane contrariwise he yel∣deth himselfe vnto Gods good will. He contenteth him∣selfe 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 vs to hate this present lyfe, bycause (say 1) [ 40] that God holdeth vs in the bondage of sinne. And againe it be houeth vs to hold this measure of languishing vnder Gods hande so long as it shall please him too holde vs in this worlde, knowing that it ought to suffise vs that he is neere at hand with vs to helpe vs at our nede. But wher∣as 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 inordi∣nate maner of speache, and although he rested not vpon that poynt for a doo▪ yet hee offended God. And here ye see good cause to marke well that which is sayd here. For [ 50] we shall neuer keepe any measure and euen hande in ha∣ting this present life, except we consider how it is gyuen vs of God too the ende too make vs passe further by ma∣king vs too feele his fatherly loue. This present lyfe is a witness, that God by shewing himselfe good towardes vs, doth alreadie warrant vs that whiche wee see not yet, namely the immortall glorie which he hath layde vp for vs. 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 vs in the examples of the holy fathers, namely [ 60] I will lyue to sette foorthe the prayse of the Lorde▪ I will lyue to come to the temple to magnifie ••ny God. VVee haue not that regarde with vs, and no maruell at all, for wee bee vtterly corrupted, and haue forgotten the ex∣cellencie of oure firste creation▪ VVhat then▪ Oure de∣siring 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 vnto God, and it is a poynt of vtter wicked∣nesse, 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 vs not, & bycause we haue not what so euer our flesh desireth. For we could finde in our harts that God should bee subiect to vs: and bicause he will not be ourvnderling, so as things fall out cleane contrarie: beholde, it greeueth vs, stingeth vs, and tormenteth vs, and wee caste foorthe oure choler euery 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 vs in it, to the intent it should be as a recorde to vs, that he taketh vs 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: vpon the knowledge whereof we must euē in the midst of our weerinesse prouoke our selues with a good & holy affection to returne alwayes vnto God, assuring our selues that he will remedie al our inconueniences, & that when he hath once made vs feele his satherly loue, hee will continually increase his graci∣ous 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 vs be well ware that we haue his benefites alwayes throughly prin∣ted 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 cast∣awayes to haue bene borne deade, or too haue bene swal∣lowed vp into the earth, or that they had neuer bene be∣gotten: 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 ta∣keth alwayes the vpper hande, and ought to haue suche preferment and preheminence among vs, as too magni∣fie and acknowledge the same accordingly. Nowe lette vs 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 vn∣thankfulnesse. For this life ought too bee well lyked of, not onely bycause euery of vs knoweth vpon what con∣dition and to what ende he was created: but also bicause God oughte too bee glorified in vs. VVhen wee looke vpon a creature whome God hath sente into the worlde, haue wee not therein as it were a mirroure of his good∣nesse? Then as often as we may beholde a man with our eyes, we must make the same to serue vs to glorifie God

in that behalfe. But Iob woulde haue beene deade at the first dashe, and that was as much as to darken Gods glo∣rie: whiche thing was not without a smacke of vnthank∣fulnesse. And so wee see howe hee ouershotte himselfe in all things, and that hee hilde not the measure which hee oughte too haue doone, and therefore haue 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? Im∣mediately hee sayeth: O that God woulde withdrawe his [ 10] hande from mee, and gette him awaye a whyle, that I myght haue some respite, before I go downe intoo the darke coun∣trey, intoo the shadowe of deathe, where is nothing but con∣fusion. 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 vs 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 [ 20] what tormented him in suche wise, as hee was not so pa∣cient as was requisite. To bee short, when God bringeth vs too these spirituall battelles: then doth hee prooue vs and trie vs too the quicke. And it is a thing well woorth the noting. For wee take oure selues for stoute men of warre and too haue beene tryed too the vttermost, when wee haue indured some sicknesse, or some other aduer∣sitie: and wee thinke then that God ought not too beginne new agayne with vs, but that wee bee quite dis∣charged, and are become stoute champions. And yet not∣withstanding, [ 30] 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 vs, and the diuell maketh vs to feele Gods wrath, and agayne on the other syde oure owne conscience re∣prooueth vs, so as God seemeth too bee vtterly angrie with vs: that (say I) is a farre greater and dreadefuller [ 40] anguishe, than all the miseries are that wee can indure in our fleshe. And therefore lette vs prepare oure selues to suche spirituall battelles, praying God too strengthen vs, 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 [ 50] haue this conceyte that God perse cuteth them and is a∣gaynste them. For wherein lyeth all oure welfare and all oure ioy, but in that God is neere at hande too vs, and in that wee feele howe his gracious fauoure is neuer se∣parated from vs? But a cleane contrarie, when a poore sinner is so scared with Gods iudgement: he desireth no∣thing 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 haue when [ 60] they feele themselues so tormented with Gods iudge∣ment, is to preace neere to him, to craue helpe and suc∣cour 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 haue none other shift than to heape wickednesse vpon 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 not∣withstanding when God holdeth them at that poynt, be∣holde 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 haue deserued for our sinnes, yet wee may not forget this grace whiche hee offereth vs, namely that wee shoulde alwayes haue re∣course to his goodnesse, and that although he haue good right to bee angrie with vs, yet neuerthelesse we may as∣sure our selues that hee ceasseth not to allure vs to him. For his goodnesse surmounteth the rigoure of his iustice whiche is due to vs for our sinnes: and thereby let vs be comforted, vntill hee haue withdrawne his hand from vs: Then let vs not shrinke backe when hee absenteth him∣selfe from vs, but rather let vs say, Lorde withdraw thine anger, for if thou shew vs thine angrie coūtenance: it is all one as if wee were drowned alreadie in hell. Lo what wee haue too marke in this streyne. And therefore let vs bethinke vs to profite oure selues by it, that wee quayle not when God listeth too trie vs and too prooue to the quicke what our strength & constancie is in such temp∣tations. 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 vs from the loue of God, that is to say [nothing can disap∣poynte vs] that wee shoulde not alwayes feele his fa∣therly loue whiche hee vseth towardes vs, 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 sel∣ues by our Lorde Iesus Christ, who is the bande betwene God and vs, and looke vpon him as the partie that knit∣teth vs to God his father: There shall bee nothing too hinder vs that we shoulde not be alwayes merie. Lo what wee haue 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 vs. VVhere is he be∣come then? Let vs marke that in this place he expresseth the passions of a wretched sinner, which seeleth nothing but Gods wrath, as I haue touched heere too fore, but yet haue 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 in∣tent he should haue bin mortall. True it is that we should not haue liued euermore in this worlde in the same state that Adam was in. For God would haue chaunged vs into glorious immortalitie. But yet notwithstanding, we shuld not haue bi〈…〉〈…〉ayn to haue dyed, neither should oure mor∣talitie haue needed to haue bin renued. The state of Adam should haue bin such, as when he had liued [his full time] in this world, he should haue had his euerlasting heritage [ 10] with God. But sinne stepped in, And beholde, God ad∣ded 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 vs in this worlde to liue heere as his children, taketh vs away when he bereaueth vs of thys life, whiche is all one as if hee shoulde driue vs out of hys house, and shoulde shewe howe hee myndeth not to recken vs any more in the [ 20] number of hys creatures. See ye not an horrible confu∣zion. And so the cace standeth, that when wee haue 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 [ 30] not the meane of grace, which is the true remedy to shew vs that there is light euen in death, and some order also in darknesse how darke soeuer it be, bycause that after we haue 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 vs, and offereth too vs continually in oure Lorde Iesus [ 40] 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 accor∣ding 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 onely of the order that God holdeth in nature: but also of that whiche it behoueth vs too consider on oure part. Therefore wee muste vnderstande that although [ 50] wee bee borne into this worlde, and be as noble and ex∣cellent creatures of God as any can bee: Yet notwith∣standing by meanes of sinne, death hath as it were abo∣lished and razed out that noblenesse, in so muche that God misliketh vs, and disclaymeth vs, as though hys hande had not fashioned vs, bycause we bee disfigured, and the Deuill hath sette his markes and stampe vppon vs, and furthermore beeing subiect too the cursse that was pronounced vppon Adam, wee are as good as bani∣shed oute of the whole worlde, so as there is neyther [ 60] heauen nor earthe, but it abhorreth vs. This (say I) is the thing that wee haue 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. How∣beeit when wee shall haue considered howe wretched oure lyfe is, and that death is yet more wretched by∣cause it is the greate gulfe that serueth too shewe vs of what importance the cursse is which God pronounced against vs with his owne mouth: I say when we shall haue considered that: we must also beware that wee be not vt∣terly 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 vs in the middes of darkenesse, is howe oure Lorde Iesus Christ offereth himselfe vnto vs, in whome we haue the true daysunne of rightuousnesse. Nowe then if wee haue that regarde with vs: no death can be dreadfull vnto vs. And heere ye see why Dauid sayeth, that Gods sheepe∣hooke shall comfort him in the shadow of death, and in the darknesse. VVhen as hee speaketh of Gods sheepe∣hooke, 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 vs first con∣sider of what minde Iob speaketh heere. Hee knoweth that if men be considered in themselues, it is their verye nature to haue nothing else but all manner of confusion both in their life and in their death. Howbeeit seeyng wee haue 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 vs, 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 haue too reioyce, in that by the meanes of his onely sonne, hee hath caused hys goodnesse and grace to shine foorth in our death, yea e∣uen more than in our lyfe. For when it seemeth that we shoulde enter intoo the dungeons and gulfes of hell: Then dooth God open vs the gate of his kingdome: and euen then hee maketh vs too enter intoo the dwel∣ling place, whereoutof wee bee nowe after a sort bani∣shed. And Christ inlightneth vs, not onely in deathe, to the intent that the darknesse whiche is there shoulde not darken vs and quite ouerwhelme vs: but also in our life. Thys present worlde (as the Scripture telleth vs) is full of darknesse, and wee bee poore blind soules in it: and yet in the meane whyle Iesus Christ cesseth not to inligh∣ten vs by hys Gospell. VVee haue the lawe and the Prophetes, which are as burning Cressettes too vs. And wee haue 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 suffi∣cient light for vs both in lyfe and deathe, so wee looke vnto him: But as I haue touched heeretofore, wee must first feele what disorder and confuzion enuironeth vs round aboute, vntill suche time as Iesus Christ haue rea∣ched vs hys hand. Furthermore, when Iesus Christ hath

inlightned vs, so as we shall haue walked in hope of the euerlasting lyfe while we be in this world: although God take vs hence, and death before our eyes: yet let vs not therefore ceasse to call vpon God, and to tarie his leysure till he comfort our soules in his owne Kingdome. For they be alwais incombered and haue 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 vpon death alone by it selfe, without lifting vp our selues any higher, God may now and then bring vs to the same [ 10] point that he brought Iob. Iob had both faith and hope of the euerlasting life: and yet for a little while he was o∣uerraught with such a feare, as he conceyued nothing else in death, but all confuzion and disorder. For when he loo∣ked 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 vs likewise. Neuerthelesse we be warned heereby, that wee [ 20] had neede to walke warely, praying our good God, that when it shall please him to call vs to account in his iudge∣ment, it may not bee to handle vs rigorously, and accor∣ding as we haue deserued: but that it may please him too make vs feele the fauour which hee vseth customably to∣wards 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 haue Iesus Christ before our eyes, who is the true day∣sunne of rightuousnesse: and that the same may cause vs labour toward the heritage of heauen, wherevnto God calleth vs to make vs partakers of his his glorious im∣mortalitie.

Nowe therefore let vs fall downe before the Maie∣stie of our good God, with acknowledgement of oure faultes, praying hym to make vs 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 condem∣ned) and beeyng ashamed in our selues, wee may returne too our good God that hee may make vs too taste of hys inestimable loue, which he vseth towardes vs 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 vs of our saluation, and grow in it more and more, vntill such time as hauing incountred a∣gainst all the assaults that we haue to indure heere bylow, we may come to the euerlasting rest which is prepared for vs in heauen. That it may please him, &c.