Sermons on Job, Sermons · Chapter 3

Sermons on Job · Sermons · Chapter 3

p. 51The eleuenth Sermon, which is the first vponupon the third Chapter.

1 AFter this, Iob opened his mouth, and curſſed his day.

2 So Iob anſvvered, and ſayd:

3 Let the day periſhe vvherein I vvas borne, and the night vvherein vvoorde vvas brought that a man childe vvas conceyued.

4 Let that day bee ouercaſt with darkeneſſe, and let not God require it from aboue, and let it hauehave no brightneſſe to giuegive it light.

5 Let darkeneſſe and thicke ſhadovvs ouervvhelme it, let it bee ouercouered vvith clovvdes, and let the heate of the day burne it vp,

9 Poſſeſſed bee that night vvith darkeneſſe, let it not bee reckened among the dayes of the yeare, nor come in the number of the monethes.

7 Deſolate bee that night, and let it hauehave no gladneſſe in it.

8 Let them that are vvoont to curſe dayes, curſe that, and they alſo that fall a mourning.

9 Let the Starres be darkened in it, and let it hauehave no hope of light, neyther let the eye liddes of the p. 52morning tvvilight ſee it.

10 Bycauſe it did not ſhette the doores of the wombe that bare mee, too hyde theſe troubles from mine eies.

WEe muſte here conſider the intent of the holy Ghoſt, to the ende wee may applie this whole doctrine too oure own vſe. Hitherto we hauehave ſeene Iobs pacience, and how he ſubmitted himſelfe wholy vntounto God, yea and that 10he hath not ceaſſed to bliſſe him, notwithſtanding that he were deemed miſerable among men. But now it ſeemeth that he turneth all topſiteruie, & that he is angrie with God. But if we marke all things wel and throughly: there is a combate, wherein we ſee, that on the one ſide mans infirmitie ſheweth it ſelfe: and on the other ſide he hath yet ſtill ſome ſtrength too reſiſt his temptatiions. Iob then is here as it were in a mamering: [by meanes whereof,] whereas heretofore there was nothing but conſtancie and ſtoutneſſe in him: now there is a mixture, 20ſo as the frailtie of his fleſh maketh him to be ſo far ouerſeene, as he murmureth agaynſt God, howbeit that his intent is not to fall out with God. Neuertheleſſe woordes ſcape him whiche are euill, and proceede from a faultie minde, and cannot be iuſtified. Thus ye ſee the firſt point that we hauehave to conſider: that is too wit, what the ſtate of Iob is: namely that he ſheweth not himſelfe ſo ſtedfaſt as he did afore, but is incountered with ſuch a battell, as doth well ſhewe him to be a frayle man, and not able too beare out his temptations as he faine would, nor to ſubmit himſelfe 30vntounto God with ſo peaceable a minde as were requiſite, and as he had bene wont to do. And here wee hauehave a very profitable warning. For firſt wee ſee, that men are able to do no more than is giuen them from aboue. Therefore let vsus learne, not to brag of our owne ſtrength, as we ſee the more part of men abuſe themſelues, by bearing themſelues in hand that through their owne free wil they be able to moue mountaines and to worke wonders. How be it we muſt not be deceyued with ſuch imaginations: but muſt aſſure our ſelues, that as long as God vpholdeth vsus, 40we may well ſtande: but if he loozen his hande from vsus, we ſhall by and by be caſt downe. Then is there not any thing whereof man can boaſt, but they muſte altogyther depende from aboue, and reſort alwayes thither when they will bee well ſtrengthened. Herewithall wee ſee the ſodaine chaunge that happened to Iob. For it ſeemeth not that he hath any newe occaſion too bee ſo out of pacience as too curſſe the day of his byrth: conſidering howe hee dooth it ſeuen dayes after hee had ſhewed himſelfe ſo pacient. Hee ſeemeth too bee become quyte another man 50than hee was before. But all our ſtrength vaniſheth away in the turning of a hande, if God continue not in ayding of vsus. And here wee ſee wherefore a man is lykened too a ſhadowe. It is not onelyonly bycauſe our lyfe is ſo frayle and flightfull, but alſo bycauſe wee are vnconſtant, ſo as there is no holde of vsus, but wee bee fickle mynded, looking ſometymes ſo ſtately as it ſhould ſeeme wee had the courage of a Lyon, and by and by becomming as faint harted as a woman, ſo as there is neyther reaſon nor ſtomacke in vsus: and ſo farre off are wee from 60hauing the valiantneſſe to encounter againſt temptations, that wee cannot abide ſo muche as to heare that any man ſhoulde rebuke vsus Then lette vsus marke well the ſuddenneſſe of the chaunge that befalleth vntoo menne, that wee may looke the better aboute vsus: and when wee hauehave called vppon God in the morning, lette vsus doo the like all day long: and too bee ſhort, let vsus thinke vppon God continually without turning oure ſelues aſyde after anye maner wyſe. Thus wee ſee howe wee muſte alwayes bee carefull: thus wee ſee howe wee muſt alwayes continue in prayer and ſupplication. And nowe let vsus come too that whiche is ſette downe in the Text. Howe Iob curſed the day of his byrth. Some there hauehave bene, that would excuſe Iob altogither, as though he had beene caried away in his aduerſitie, howbeeit without blaſpheming of God. Other ſome imagine that hee hathe forgotten the pacientneſſe whiche hee had had heretoofore, and that hee is altogither inraged, ſo as hee hath no more mynde too glorifie God, but is caryed awaye by his owne paſsions, and ſpeaketh as a man out of his wittes. Heretofore hee blamed his wife of folly: and nowe hee ſheweth himſelfe a double foole in curſsing the day wherein hee was borne. But it is certayne that Iob is not come too ſuche extremitie: for it is alwayes his purpoſe too obey God, as wee ſhall ſee. Neuertheleſſe, there is a mixture in him: that is to wit, in his fighting hee fayleth not to be wounded, he ceaſſeth not too receyue blowes, he ſtaggereth, he ſteppeth awrie. So then, let vsus marke this mixture: that is to wit, that Iob hath not ſo ſounde a perfection as hee had afore. and yet notwithſtanding, that although his aduerſitie pinched him, ſo as it was likely that hee ſhoulde hauehave faynted in the middes of his way: hee hilde on his courſe ſtill with ſtill purpoſe too obey God, howbeeit that in the meane while (as ſayeth S. Paule) he accompliſhed not the good that he deſired. Paule in that place treateth of himſelfe, and confeſſeth that although his whole deſire was to giuegive himſelfe vntounto God: yet notwithſtanding it came not ſo to paſſe, but he was hindered by his owne nature, which was ouerweake. If S. Paule acknowledged ſo muche of himſelfe: let vsus not thinke it ſtraunge that the like ſhould happen to Iob, ſo as he ſhould be deſirous too frame himſelfe to the good will of God, and yet his affection ſhould not be ſo perfect in all poynts, but that he muſt be faine to halte and to ſtoope. And herein we ſee that which happened too our father Iacob, at ſuch time as God meant too cauſe vsus too vnderſtande, that whenſoeuer the faithfull incounter againſt temptations, it ſhall not bee without carying awaye of ſome curſte blowes that ſhall leaue theyr markes behinde them. VVe ſee howe Iacob wreſtled with the Angell of God: and wherefore? not for that hee was Gods enemie: but bycauſe the Lorde which tryeth thoſe that are his, mindeth alſo too proue his owne children, as we hauehave ſeene in the firſt Chapter. Therfore it is ſayd that the Patriarke Iacob ſtroue and wreſtled with the Angell. VVhereby it appeareth that God ment too exerciſe him, and alſo that Iacob diſpoſed himſelfe too beare out the bruntes that hee ſhoulde be put vntounto, inſomuch that God inhonored him by giuing him the name of Iſraell, whiche p. 53is as much to ſay, as mightie towardes God. But in the meane while, went hee away with the victorie withoute touch of breſt? No, but he had his thigh cruſſhed in ſuche ſort, as he halted and was lame of it all his lyfe after: The vpper hand was his, but yet was hee faine to be humbled. Behold how the faythful withſtand temptations: namely that in ſome poynt they may chaunce to ſtoope, yea euen in ſuch wiſe as God ſhall humble them all the dayes of their life, that they may hauehave occaſion to know their own infirmities till they grone againe: but yet for all that, they 10get the vpper hand in incountering, and God ſuffer them not to be vtterly oppreſſed. Then muſte Gods children comfort themſelues in this, that when God ſendeth them any afflictiōs, they may well feele ſome ſuch inward heauineſſe of mindes as they ſhall not knowe which way too turne them, yea and ſo farre ouerſhoote themſelues as to vſe wordes that are not to be excuſed: but yet for all this infirmitie, the ſtrength of God ſhall not ceaſſe too dwell ſtill in them, and to hold them vp in ſuch ſort, as they ſhal feele themſelues too hauehave alwayes ſome good affection: 20and that although their legges fayle them, yet their hart ſhall holde his owne ſtill as the Prouerbe ſayeth. Thus ye ſee what we hauehave to marke in this ſentence. But that we may the better vnderſtand wherein Iob ouerſhot himſelf, and how farre: let vsus conſider in what maner it is lawfull for men to be wearie of their lyfe. There hauehave bene many Heathen men, which knowing the miſeries of this earthly lyfe, hauehave ſayd that the day of byrth ought not too be a time of myrth and ioy but rather of ſorrow, for ſo much as when man commeth to it, he beginneth with weeping. 30Beholde a creature that is full of vncleanneſſe, and as vyle and miſerable as is poſsible too bee imagined. And moreouer if wee marke things well, it is a bottomleſſe gulfe of all miſeries whereunto wee be ſubiect. So then, if wee hauehave an eye too the preſent ſtate and condition of this lyfe: wee ſhall hauehave cauſe to ſay, that wee ought too lament when children are borne, and that we oguth rather to reioyce when men die, foraſmuche as they bee deliuered from many euilles. The Heathen men ſpake after that maner: Howbeit their vnderſtanding was not 40able to reache ſo farre as God leadeth vsus by his woorde. For they ſought no further in this preſent lyfe, but too continue in it: howbeit, not altogither to eate and drinke, but alſo to be in honour, to purchaſe themſelues eſtimation, and to finiſh eueryevery man his owne courſe. Herewithall we hauehave the holy Scripture, which telleth vsus that God who hath put vsus here bylowe, hath printed his owne image in vsus, and therefore that wee ought too conſider the nobleneſſe and woorthineſſe which hee hath giuen vsus aboue all Creatures. If there were no more but this, that 50God hath faſhioned vsus after his owne image and lykeneſſe, whereby hee meeneth too hauehave his glorie ſhine in vsus: I pray you, had wee not whereof too reioyce in our ſelues, and wherefore too magnifie him? Furthermore, beſides our eating and drinking in this worlde, wee hauehave alſo recorde that God is our Father. For too what purpoſe is it that the earth bringeth foorth hir foyzon? euen too nouriſh vsus withall. It happeneth not by fortune, but it is God that hath ſo ordeyned it. And wherefore? bycauſe hee woulde ſhewe himſelfe a father towardes vsus. 60VVee ſee then that the helpes whiche are too maynteyne vsus heere bylowe, are all of them auouchmentes and proufes of the fatherly louelove of our God. Ought not wee to make account of ſuch a benefite, yea, or can wee make ſo great account of it as it deſerueth? But it is yet more, that God will exerciſe vsus here bylowe in the hope of the heauenly lyfe, that he giueth vsus ſome taſte of it, that he calleth vsus, and that he will bee ſerued, and honoured of vsus, to the ende we ſhoulde knowe that wee are his, and that he hath interteyned vsus too bee of his houſholde and familie. Then if all things bee well conſidered, hauehave we not good cauſe to magnifie the grace that he beſtoweth vponupon vsus, when he ſendeth vsus into the worlde to inioye here this preſent life? Yet neuertheleſſe it is true alſo, that wee hauehave cauſe too ſigh and ſob, foraſmuche as we be in a bottomleſſe pit of all miſeries, ſo long as we be here. But what for that? wee muſt marke from whence the ſame proceedeth. The Paynims knewe no further, than that the ſtate of menne is miſerable: but wee muſte conſider wherefore God hath made vsus ſubiect to ſo many inconueniences: namely bycauſe of Sinne. For wee muſt hauehave recourſe too the firſte creation of man, and conſider that God was no niggarde of his goodes, but hath poured them out bountifully, as he that is the fountayne of all liberalitie. Then hath hee ſhewed himſelfe more than liberall towardes mankinde in the perſone of Adam. But wee were bereft of thoſe bliſsings, and it was requiſite that God ſhould cut off his benefites which he had giuen vsus, forſomuch as our father Adam through his owne vnthankfulneſſe was turned away vntoo wickedneſſe. So then, ſithe wee ſay that all the miſeryes of this preſent lyfe are the fruites of our ſinnes wee hauehave occaſion too ſighe: not for that we bee ſo miſerable, or for that our ſtate is ſo harde and troubleſome: but for that we be giuen to ſo much naughtineſſe, and to ſo great rebelliouſneſſe agaynſt God, that whereas his image ought to ſhyne foorth in vsus, it ſeemeth that wee hauehave conſpyred too doo him ſpyte. And this is the cauſe why Sainct Paule lamenteth, and wee ſee here the true ſorrow which Chriſtians ought to make: but not for their hauing of cold and heate, not for their induring of diſeaſes and other calamities: but for that they ſee themſelues as it were in the priſon and bondage of ſinne. VVretch that I am, ſayeth Sainct Paule. And ſayeth hee ſo bycauſe hee is impacient, or for that hee lyfteth vp himſelfe agaynſte God? No: but for that hee is the inſtrument of the holy ghoſt, and ſheweth vsus, that in this preſent life wee hauehave cauſe too ſighe and grone without ceaſsing. And why ſo? for wee bee ſhutte vp in a deadly pryſon, and are ſubiecte too ſo many wicked luſtes, as wee can not by any meanes atteyne to dedicate our ſelues vntounto God, by reaſon of the great number of our corruptions, which ceaſſe not too prouoke vsus vntounto euill. Thus wee ſee howe wee maye lament our cace after the example of Saynct Paule, who giueth vsus a rule thereof. But here wee ſee howe Iob curſed the daye of his byrthe, wherein hee is not too bee excuſed, neyther can it bee ſayde that hee ouerſhotte not himſelfe. And why ſo? For it behoueth vsus too ioyne them bothe togyther: that is too witte, that when God created vsus, hee alſo prynted hys owne Image in vsus, and dyd vsus the honour too bee the excellenteſt of all hys creatures: In whiche reſpecte p. 54wee hauehave cauſe too bliſſe his name continually: And althoughe this life bee ſo full of miſeries, as nothing can bee more: yet the cace ſtandeth ſo, as wee can not ſufficientlye value the ineſtimable benefite that God hath beſtowed vppon vsus, in giuing vsus this preſent lyfe, bycauſe that by mainteyning vsus therein, hee maketh vsus too feele by experience, that hee hathe a care of vsus, and wyll not by any meanes forſake vsus, howſoeuer the worlde go.

Seeing wee hauehave this, hauehave wee not whereof too 10reioyce euen in the middeſt of all our aduerſityes? So then, the faythfull man whiche ſpeaketh with good aduiſement, will neuer curſſe the daye of his byrth, what miſerie ſoeuer he indure. Iob therefore behaueth hym ſelfe vnthankefully to Godwarde, in curſing ſo the day of his byrth: and it cannot bee ſayde that hee deſerued not blame for paſsing his boundes. Furthermore let vsus marke, that the Children of God maye alſo bliſſe their byrthday. I meane in not conſidering their wants, too bewayle themſelues wyth Sainct Paule: but ſimplie 20in hauing an eye too the benefyte whiche God gaue them when hee ſent them into the worlde. True it is that the Heathen men abuſed it: for when they ſolemnized theyr byrthday, they did it too exceede in many follies and ſuperfluous pompes. But the very original and welſpring of the ſolemnizing of byrthdayes, was, for that the holye fathers knewe it was good reaſon, too yeelde God thankes, and therefore they hilde that daye as a ſolemne feaſt, to the ende to prouoke themſelues to prayſe God. Yea verily: for when wee hauehave paſſed ſome yeares 30of our life, althoughe wee ought too call Gods benefites too remembraunce inceſſauntly: yet is it requiſite that at the day of our entraunce into the worlde, there ſhould bee kepte an euerlaſting memoriall of them, ſo as wee might ſay, I ſee well that this yeare is paſt: God hathe brought mee hitherto: I hauehave off ended him many wayes, and therefore it is meete that I ſhoulde nowe aske hym forgiueneſſe. But aboue all things hee hathe ſhewed mee great fauour, hee hath maynteyned mee alwayes in hope of the ſaluation that he hath giuen me, and he hath deliuered 40me from many daungers: and therefore it becommeth mee too call the ſame to remembraunce. And nowe that I am too enter intoo another yeare, it is good that I prepare my ſelfe to the ſeruing of God. For the euill aduentures that I hauehave paſſed, ſhewe me howe great neede I hauehave of his ſuccour, and that without him I ſhall bee vndoone a hundred thouſande times. Thus we ſee howe the holye fathers were woont to ſolemnize theyr byrthdayes, and howe it is a good and profitable exerciſe. The Heathen men (I ſay) hauehave abuſed it, and wee ſee at thys 50day howe they that call themſelues Chriſtians doe play flat mockholyday with God when they ſolemnize theyr byrthdayes. For they make no reckening of prayers, nor of thankeſgyuing, nor of the acknowledging of theyr ſinnes, nor of Gods benefites: but of pampering themſelues after a beaſtly manner. But (as I hauehave ſayde) it behoueth vsus alwayes too bliſſe God vponupon our byrthdayes. And why? for as muche as God hath ſet vsus heere in this worlde too bee his children: hee hath not put vsus foorth as Oxen and dogges, but as reaſonable creatures, that 60beare his Image.

And further, for as muche as wee bee baptyzed in the name of oure Lorde Ieſus Chryſt, and that beſydes oure creation, God hathe alſo moreouer prynted hys marke vppon vsus for an aduauntage, too the intent wee ſhoulde bee as his deere friendes, and bee receyued intoo hys Churche: therein wee hauehave cauſe too bliſſe God double. And ſo they that curſſe the day of theyr byrthe, by chafing at the miſeryes and afflictions that they endure, ſhewe well that they bee vnthankefull, and that their owne afflictions doo too muche ouermaſter them. Euen ſo ſtoode the cace with Iob. And therefore wee hauehave the more cauſe too pray vntoo God without ceaſsing, that hee will vouchſafe too holde vsus backe: and that if nowe and then hee ſuffer vsus too let ſlippe ſome wicked wordes, and that we bee not ſo ſtedfaſt as were requiſite: yet notwithſtanding that thoughe wee bee ſhaken, wee may not fall, but recouer our ſelues agayne, and learne too gather oure wittes better aboute vsus, too brydle oure ſelues: and that when wee ſee there hathe beene any frayltie in vsus, wee maye condemne the faulte, too the intent too returne by and by agayne intoo the right waye. Thus yee ſee what wee hauehave too marke heere. But when it is ſayde, Curſed bee the night wherein worde was brought, beholde a manchilde is conceyued: it ſhoulde ſeeme that Iob meant too ſpyte God in ſo dooing. For thoughe wee hauehave cauſe (as I hauehave earſt ſayde) too bliſſe God for creating vsus after hys owne Image and likeneſſe: yet is our caſe ſuche, as the menne are preferred before the women in mankinde, we know that God hathe ordeyned man as the heade, and giuen him the dignitie and preheminence ouer the woman.

And heere wee ſee alſo why Sainct Paule ſayeth, that the man muſte goe with the heade bare, bicauſe hee is the glorie of God: and the woman the glorie of the man. True it is that the Image of GOD is printed alyke in them bothe: but yet is the woman inferiour too the man, and wee muſte goe by thoſe degrees whiche God hathe ſette in the order of nature. So then, it is reaſon that God ſhoulde bee gloryfied bothe in males and females: howebeeit that hee muſte chiefly bee gloryfied at the byrthe of a manchilde: and yet cleane contrarywiſe Iob ſayeth: Curſſed bee the night wherein it was reported that a manchilde was borne. And why did hee ſo? For it had not become him too hauehave thoughte well of all theſe thinges, according as God had diſpoſed the dayes? Yes: but Iob turneth all to the contrarie. And heere wee ſee that whiche I hauehave touched: namely that hee ſo wanzeth awaye in his owne paſsions, as hee forgetteth Gods graciouſneſſe, whereof hee had ſpoken afore, For he had ſayde: very well, ſeeing we hauehave receiued benefite at Gods hande, why ſhoulde wee not alſo receyue euill? For wee bee bounde too bee ſubiect vntoo him. Iob ſhoulde hauehave borne theſe thinges well in minde. Howbeeit for as muche as it is an excellenter matter too hauehave a manchilde borne, than too hauehave a womanchilde: hee ſayeth: curſed bee the night wherein hee was conceyued. But (as I hauehave ſayde afore) all this is too teache vsus too praye God too arme vsus, and too giuegive vsus ſtrength and power too withſtande temptations, conſidering that hee which is a patterne of pacience, was ſo carried away. And therefore if at any time wee bee incombred p. 55with any exceſſe, ſo as oure fleſhe prouoketh vsus in ſuche wiſe as wee hauehave not ſo quiet a mynde too obey God as were too bee deſyred: let not that cauſe vsus too bee out of heart, ſithe wee ſee that the ſame thing hath befalne vntoo Iob. Then behoueth it vsus too humble oure ſelues, acknowledging our owne frayltie, and in the meane whyle too be of a good courage, vntill God hauehave giuen vsus the full victorie. Furthermore wee hauehave too marke alſo, that ſuche as hauehave children, oughte ſo too reioyce in the hauing of menchildren, as they reiect 10not theyr daughters, as wee ſee ſome vaineglorious fooles doo, who thinke that God dothe them greate wrong, if hee ſende them not menchildren. And for what purpoſe? Too the ende too continue theyr houſes, too purchaſe eſtimation, and too come in credite. Lo after what manner men woulde as it were prolong theyr owne lyfe for euer. And yet in the meane whyle if God giuegive them daughters, it is for their profite and they knowe it not: and therefore they woulde hauehave God too conſent too theyr fooliſhe fancies. Alſo 20God dooth oftentymes puniſhe this preſumptuouſneſſe. For hee giueth menchildren too thoſe that are too deſirous of them, and they ſcratch out their eyes in the ende, and are as Seagulfes too ſwallowe vppe their ſubſtaunce. The fathers are of opinion, that theyr children ſhall increaſe their houſe, when they hauehave malechildren. And yet moſt commonly it is an occaſion too bring a houſe too confuſion, ſo as it ſhall bee poynted at wyth the finger. And what is the cauſe thereof? It is for that men applye not themſelues too God and too his will. VVhen 30men deſire too hauehave children, that deſire is good, ſo it bee well ruled. But it muſt come too this poynt, Lorde, if thou giuegive mee iſſue, let it bee too the ende that thy name may bee honoured when I am gone. And if thou doo mee the worſhip too bee a father: let mee ſo bring vppe the children that thou ſhalt giuegive mee, as they maye bee rightly thine, ſo as they maye learne too ſerue thee, and thou guide them according too thy good will. Beholde (I ſay) howe fathers and mothers muſte content themſelues. VVhen God ſendeth them but one childe, 40whereas they woulde hauehave three or foure: and when God ſendeth them a daughter, whereas they woulde hauehave a ſonne: let them ſay, Euen ſo Lord, thou knoweſt what is meete for vsus, and wee muſt frame our ſelues thereafter. Behold (I ſay) wherein the bliſsing of God ſheweth it ſelf. But foraſmuch as men are inordinate in their deſires, it is meete that God ſhould ſcorne them and their follies. By the way we be taught alſo not to deſpiſe one another. For whereas God hath honoured men in giuing them the dignitie of beeing the heade of mankinde, and appoynted the 50woman too bee inferiour in degree: men muſte not bee proude of it. And truely wee heare howe Sainct Paule ſayth, that mankynde is come of the man, that is to wit, of Adam. But howe dooth hee continue, but by meanes of women? If men coulde ſeparate themſelues from women, and maynteyne a little worlde by themſelues alone: they ſhoulde hauehave good cauſe too make their boaſt. But nowe if a man conſider himſelfe, hee can no ſooner ſay, my father, but hee muſt by and by ſay alſo, my mother. So then, ſeeing that mankinde is continued by meanes 60of the woman: it becommeth vsus too thinke that wee bee bounde one of vsus too another. Furthermore, too what purpoſe is it, that the woman was created? Verily that ſhee ſhoulde bee a helpe too man: and it behoueth hir alſo too bee ſubiect to him. But yet for all that, ſhee is mannes companion, as the Scripture termeth hir. For it is ſayde, that among all the thinges that God created, there was not anye helper that coulde bee meete for Adam. And why ſo? bycauſe hee was not of nature like vntoo beaſtes, but was of a more excellent creation. Nowe if women bee mennes companions, there is no cauſe of diſdeyne, that men ſhoulde trample them vnderunder theyr feete, or ſhake them off, or holde ſcorne of them: but they muſt bee knitte togither with the ſayd mutuall bond, ſaying: Very well, God created vsus and faſhioned vsus: and hee mainteyneth vsus by menne and women: and that is done too the ende wee ſhoulde liue togither in one common accorde, knowing that there is a bonde of copartnerſhippe whiche God hathe conſecrated as inuiolable betwixt vsus. Thus wee ſee what wee hauehave too remember that wee may behaue our ſelues vprightly. And nowe let vsus come too that whiche is rehearſed heere. It is ſayde that Iob wyſhed that the daye of his byrthe were ouerwhelmed with darkeneſſe, that it were brunt vppe wyth the beate of the daye, and with ſtormes and tempectes, that it were ſtryken oute of the courſe of the yeare, that it mighte hauehave no ſtarres, and that it might not come intoo the Kalender, too bee vnderunder the gouernment of the Moone. It ſeemeth heere, that he woulde peruert the whole order of nature. But hereby wee ſee howe oure paſsions boyle wythin vsus. True it is, that if men coulde mourne without exceſſe in their afflictions, it were not too be condemned. VVhy ſo? For our Lorde Ieſus Chriſt was not affectionleſſe: yea, wee ſee that when hee endured any greefe, hee felt it, hee ſighed at it, and he was ſadde for it: and yet for all that he was the vnſpotted Lambe of God, inſomuche that there was nothing in him that coulde be blamed. How is it then that hee had heauineſſe in him? Saue onelyonly that (as I hauehave ſayde alreadie) his ſorrowing was moderated as was conuenient, and was not wicked nor ſinfull of it ſelfe. But all our paſsions are wicked, bycauſe they bee wrapped in ſome ſturdineſſe agaynſt God, or in ſome dyſtruſt, or in ſome other outrage of the fleſh. If God ſend vsus any good, it is not euill don of vsus to be glad of it: and ſpecially wee cannot yeeld him thankes, but we muſt hauehave our harts at libertie, too feele the good lucke that hee hathe ſente vsus. But what? Menne are alwayes ſo full of vanitie, as they can neuer make themſelues merry without offending of God. As for example, if God ſende them ryches, there goeth I wote not what a vaynglorye, medled with them I cannot tell howe. Or at leaſtwyſe they call not vppon God with ſuche feruentneſſe as they were woont to doo, but become verye lazie, and giuegive them ſelues ouer too that whiche they hauehave in hande. Too bee ſhort, as faſt as men purpoſe too make themſelues merrie or too bee ſad, there will euermore bee ſome exceſſe: and hardlye can they holde themſelues from offending God, bicauſe they hauehave not ſuche ſtaye of themſelues as were requiſite, but let themſelues runne at randon. And ſpecially, if the aduerſitie bee great, menne ſhall verie hardly ſcape too forgette themſelues, and too bee caried awaye according as it befalleth heere vntoo Iob, when hee ſayeth p. 56hee woulde fayne, that his byrthdaye were quite wyped out of the yeare. But did hee himſelfe diſpoſe the dayes of the yeare, that hee ſhoulde deſyre too chaunge Gods ordinaunce? when our Lorde ſheweth vsus the modeſtie which wee ought too keepe in making of othes, he ſayth: yee are not able too make one of the heares of youre heade whyte when it is blacke; or blacke when it is white: and howe ſweare you then by your heade? But here Iob paſſeth ſomewhat further. For hee woulde plucke the ſtarres out of the skie, hee would ſet the whole worlde on 10fyre to burne vp the earth, and he woulde hauehave the clowdes, and the windes, and all things elſe to mingle themſelues togither at his deſire. Hereby wee ſee, that when men are much pinched wyth aduerſitie, they ouerſhoote themſelues in ſuche wyſe, as there remayneth no more modeſtie, or any thing elſe in them but outrage. Sith wee ſee this in Iob: it behoueth vsus to ſtande the more vppon our garde, and to bee well aduiſed, that our ſorrowing in our afflictions bee after ſuch a ſort, as in the meane whyle God be bliſſed in all that hee doth, that wee prouoke him 20not to diſpleaſnre, no not euen by vnaduiſedneſſe, for it is certaine that Iob ment not too diſpleaſe God willingly, neyther was it his intent too dooe agaynſt Gods minde: but this befell him through vnaduiſedneſſe. For our paſſions are blinde, wee hauehave no witte too diſcerne, we wander without keeping eyther waye or pathe. In ſo muche then as wee knowe our affections too bee ſo outrageous, we hauehave ſo much the more neede too pray God too rule them for vsus. But by the way, if wee compare Iob wyth thoſe that blaſpheme God with open mouth, I pray you 30howe woorthie are ſuche men too bee condemned? For Iob hauing ſerued God all the tyme of his lyfe, is neuertheleſſe ſet here as it were vppon a ſcaffolde by the ſpirite of God, too the ende men might by him perceyue theyr owne wretchedneſſe and humble themſelues, and vnderſtande that when the grace of God fayleth them, they are in a forewardeneſſe too caſt themſelues into hell, if they bee not hilde backe. Seeing that Gods will was to exercyſe Iob in ſuche ſorte, as too ſet him oute for a gazing ſtocke and too make him ſerue for an example and learning 40vntoo others: what ſhall become of thoſe that blaſpheme God, yea euen without cauſe? For there are ſome that if any heart griefe happen to them, ſo as they be troubled, or if a man doo but ſtyrre their choler: yee ſhall ſee them teare Gods name a peeces, and they thinke that it ought too ſerue them for excuſe if they can ſay, why then did he chafe mee? If a man happen too doo them a little diſpleaſure, or if a flie chaunce to croſſe before their eyes: Ieſus Chriſte, and his death, and his bloud, and his fleſhe, and all that euer hee hath, ſhall bee torne all too peeces. 50As who woulde ſay, that our Lorde Ieſus Chriſt had taken mans fleſh vppon him, to bee made a Rayling ſtocke at thoſe monſters handes which are not woorthie to liue vponupon the earth. And yet notwithſtanding, they will take it for theyr excuſe too ſaye, ſuche a man did anger mee. Thou ſuppoſeſt that thou bendeſt thy ſelfe agaynſt man, and yet notwithſtanding when thou bendeſt thee agaynſt hym that hathe grieued thee, the cace is ſo that God is offended by it. But when they come too aduaunce themſelues in that wiſe agaynſt God: ſeeme they 60not Monſters contrarie too nature? Therefore lette vsus take heede that wee ſo brydle our affections, as Gods name bee not blaſphemed by vsus, whereas it ought too bee prayſed and bliſſed. Marke this for one ſpeciall poynt. Furthermore, wee ſee that in blaſpheming of God, men hauehave a certaine naturall Rhetorike, and are ſo cunning in the art, as there is no lacke in them. God hathe giuen vsus ſpeache, to the intent wee ſhoulde confeſſe him too bee good, righteous, and full of equitie in all reſpectes and caces, and too the ende that in all oure talke, our indeuer ſhoulde bee too ſpeake of hym with all reuerence. But when it commeth too the poynt that God ſhoulde bee honoured aboue all thinges, wee ſpeake ſo fayntlye of him, that ſcarcely can a man wring a little woorde out of vsus that ſhall bee well ſet. But if men will go too blaſpheming: then yee ſhall ſee them as eloquent as may bee deuyſed, and there is not the man that maye not ſeeme too hauehave beene at ſchoole too learne fine Rhetorike. Euen ſo is it here. Iob did it not of ſet purpoſe (as I hauehave ſayde afore) for he withhilde himſelfe as muche as he was able, and hee fought agaynſt the temptation. And yet notwithſtanding we ſee howe his owne nature caried him awaye in ſuche wyſe, as hee coulde not holde hymſelfe from this kinde of Rhetorike whiche is too too flowing. For wheretoo elſe ſerueth his ſetting downe of ſo manye faſhions of ſpeache, whiche hee heapeth vppe as it were intoo a little pyle? For ſo muche then as wee ſee ſuche a vyce rooted in menne, what hauehave wee too doo? VVee muſte pray God too open oure mouth, and too giuegive vsus the grace that all our woordes may tende too his honour. And moreouer that he will reſtraine vsus after ſuche a ſorte, as wee maye take good heede that wee ſpeake not vntowardly and at aduenture, when occaſion is giuen to talke of his iudgementes, and of the good that hee hath done vsus, and of the corrections that hee hathe ſent vsus, and of ſuche other lyke things: and that wee maye beare ſuche reuerence too his Maieſtie, as our woordes may bee well framed, that there may not bee anye reproche, and much leſſe any outrage, as wee ſee is happened here vntoo Iob. Yea and wee muſt bee the more prouoked therevntoo by this that hee ſayth, Let them that are woont too curſe dayes, curſe the daye of my byrth: and let them that rayſe vppe weeping and lamentation, ban the night wherein I was conceyued. Seeing that Iob ſpeaketh ſo, wee ſee yet better, that men hauehave neyther meaſure nor ſtay of themſelues when their affections beginne too boyle vp. For like as in a potte, when the firſt ſeething is ouerpaſt, and it hath caſt his firſt skumme, other walloppes come after, ſo as a man cannot ſtoppe them: euen ſo fare our affections, which are ſo outrageous as a man cannot weeld them at the firſt brunt. But contrarywiſe wee ſee what is taught vsus in the holye Scripture: namely that when Dauid ment too prayſe God as became him, he was not contented to applie all his wittes and all his indeuer to the dooing of it: nor to call men to beare him companie: but hee ſayeth alſo, Yee Heauens, thou Earth, ye Trees, yee Hilles, thou Hayle, thou Snow, thou Rayne, and all ye ſenſeleſſe creatures, prayſe ye the Lorde. VVee ſee what zeal ouſneſſe there ought too bee in vsus when wee mynde too ſerue God in good earneſt: that is too witte, wee muſt deſyre not onelyonly that menne and women, but alſo that the ſenceleſſe creatures ſhoulde with one common conſent applie themſelues too prayſe p. 57God with vsus, ſo as there may bee nothing in this worlde neither aboue nor beneath, which ſhall not bende it ſelfe wholy to glorifie God. And herewithall alſo let vsus pray God to giuegive vsus the grace to bee able to imploy our ſelues thereaboutes, and to ſtrengthen vsus againſt all temptatiōs that may chaunce: not onelyonly agaynſte the aſſaultes that ſhall be made vponupon vsus by our enemies from without, but alſo agaynſt the affections that are within vsus.

Now let vsus fall downe before the preſence of our good God, with acknowledgment of our offences, beſeeching 10him to make vsus vnderſtād thē better, & to open our eyes, that when we behold the miſeries wherewith we are like to be drowned & vtterly fordone, we may learne to hauehave recourſe to his ſoueraine goodneſſe, ſo as he may cōtinew the thing that he ſhall hauehave begōne in vsus, by making vsus to taſte of his louelove: And that if hee ſende vsus any afflictions, eyther by reaſon of our ſinnes, or for the tryall of our pacience, we may not be ſo vngracious as to grudge againſt him, but rather bliſſe him, aſſuring our ſelues that he hath iuſte cauſe to chaſtyze vsus: and yet neuertheleſſe beſeeching him to gouerne vsus in ſuche wyſe by his holy ſpirit, as wee may deſire nothing but to frame our ſelues to his good will, to the ende hee may cauſe the precious bloud of his ſonne (which was ſhedde for our redemption) to bee auaylable in vsus, and that wee may bee ſettled therein more and more vntill he hauehave gathered vsus vp to him into his immortall glorie wherevnto he calleth vsus. That it may pleaſe him to graunt this grace not onelyonly vntounto vsus, but alſo to all people and nations of the earth, bringing all poore ignorant ſoules to the knowledge, &c.

The twelfth Sermon, which is the ſecond vponupon the third Chapter.

This Sermon contayneth yet ſtill the expoſition of the tenth verſe, and of the verſe folowing.

11. VVherefore died I not in my mothers wombe? wherefore did I not yeelde vp the Ghoſte as ſoone as I was come out of hir wombe?

12. VVherefore did the knees receyue me? wherefore hauehave I ſucked the teates?

13. For now ſhoulde I hauehave lyen ſtill and taken my reſt: I ſhoulde be in quyet, and there were reſt for mee,

14. VVith the Kinges and Counſellers of the earth, which buylde the deſert places,

15. VVith the Princes that hauehave golde, and which hoorde vp Siluer in their houſe.

16. Or I ſhoulde be but as an vnty mely byrth that is hidden, or as an infant that hath not ſeene the lyght.

17. There the wicked reſt from their trouble, there they that hauehave traueled lie at reſt.

18. There the priſoners reſt togither, and no man heareth the voyce of the extortioner.

19. There the greate and the ſmall are equall, and the ſeruant is free from his maiſter.

I HaueHave declared heretofore, that when we bee heauy and ſorowfull, the onelyonly remembrance of Gods benefites muſte cheere vsus, or at leaſtwiſe aſſwage our miſeries and griefes: ſo as if any aduerſitie pinch me, and I bethinke me of the great 40number of benefites that God hath done for mee, the ſame muſt aſſwage my ſorrow. And ſith the cace ſtandeth ſo, no afflictions ought to make vsus forget the knowledge whiche wee hauehave of Gods benefites and graces: and yet notwithſtanding it commeth ſo to paſſe. VVhereof we ſee example in Iob, who is the true mirrour of pacience. For what ſoeuer miſeries he indured: yet ought he to hauehave acknowledged it for a greate good fortune, that hee was ſent as a reaſonable creature into the world, that he had borne 50the image of God, and that hee had bene cheriſhed and mainteyned vntounto mans age, to the intent he myght know God to bee his father. Beholde here ſuch benefites as are ineſtimable: and yet is Iob ſo farre of from commending them, that hee wiſheth hee had neuer taſted them. VVee ſee then howe ſore temptations trouble vsus, and that in ſteede of taking ſome comforte and aſſwagement of our ſorowes by Gods benefites, wee turne the ſame into a corzie in ſomuch as we could finde in our harts that God 60had neuer done vsus any good, nor that wee had neuer knowne him. Not that Iob was vtterly of his minde: but bycauſe woordes eſcaped his mouth without aduiſement, by force of the miſerie that hee indured. This then is no incouragement for vsus to conſent vntounto wicked intentes: but wee muſte brydle our ſelues in ſuche wiſe, that if ſuch fancies come in our heade, wee may driue them a greate way of from vsus. And certaine it is, that here is a greate and ſinfull infirmitie worthy to bee condemned. For wee ſee the example that is ſhewed vsus in the two and twentyth Pſalme in the perſone of Dauid, and ſpecially in the perſone of our Lorde Ieſus Chriſte. Dauid is there as a man deſtitute of helpe, to whome God ſheweth himſelfe to be contrarie, in ſo muche that hee ſeemeth to be vtterly ſhaken of, and therefore hee cryeth out, My God, my God, why haſte thou forſaken mee? And this is ſpoken in the perſone of Ieſus Chriſt, as of the heade of all the faithfull. But yet neuertheleſſe, after he hath thus made his mone, hee addeth: Lorde thou diddeſt draw mee out of my mothers wombe, thou diddeſt gather mee vp from the matrice, thou haſte ſhewed thy ſelfe to bee my God before I coulde knowe thee or call vponupon thee. Dauid did ſet this geere before him, of purpoſe to render thankes vntounto God, and too ſing vntounto his name in the middes of his ſorowes: and afterwarde he ſtablyſheth himſelfe in good hope for the time to come, not doubting but God p. 58regarded him ſtyll with cōpaſsion, conſidering that he had ſhewed himſelf ſo gracious & pitifull towards him alreadie. Here we ſee a leſſon cōmon to all men: which is, that when we be diſtreſſed with aduerſitie too the vttermoſte, euen that it ſeemeth a vayne thing and but loſt labour to call vntounto God: yet it behoueth vsus to cōſider, that he hath created vsus and put vsus into this world, imprinting his owne image in vsus, and giuing vsus many tokens to knowe that he taketh vsus for his children. This ought to make vsus lyfte vp our mindes alofte, to yeelde him his worthy prayſe: and 10moreouer it muſt ſerue vsus for a ſpurre to make vsus to truſt in him, doubting not but he will ſhewe himſelfe the ſame hereafter, whome wee hauehave felte him heretofore. True it is, that it were better for a man to be vnborne, than to be vtterly lefte vp vntounto miſerie: in ſo muche as our Lorde ſayeth, vnhappie is he by whome offences come: It were farre better for ſuche a man, that hee had neuer bene borne. Yea, but when the cace ſtandeth but vponupon the ſuffering of calamities and troubles: wee muſte not take them ſo ſore to harte, as to forgette the gracious goodneſſe 20that hee ſhewed vsus, when it pleaſed him too make vsus to inioy the lyghte of the worlde, ſpecially with condition that we ſhould be his children, bicauſe hee hath printed his image in vsus. There was therefore a peece of vnthankefulneſſe in Iob. But let vsus marke therwithall, that he ſpake not as one that conſented to ſuche meaning. Hee was ſo turmoyled, that this eſcaped his mouthe vnwares: & yet neuertheleſſe he was fully reſolued in his hart ſtill, that God had done him ſo muche good, as of very reaſon hee ought to acknowledge it. And hereby wee bee 30taught, that although God ſtrengthen vsus by his holy ſpirite, ſo as we hauehave ſome pacience and power to withſtand aduerſities: yet notwithſtāding there will be ſome fraileneſſe mingled with it, in ſo much that our griefe ſhall carie vsus away as it were ſome hideous tempeſt in vsus, ſo as wee ſhall not be able to rule our ſelues in all poynts as it were requiſite. And hereby we be warned to walke in feare, and to ſtande continually vponupon our garde, beſeeching God to ſuccour and releeue ſuche weakeneſſe as hee knoweth to be in vsus. Furthermore, if at any tyme wee be ſo aſſaulted to paſſe our bondes & to make complaintes: Let vt praye 40God to arme vsus, that wee may well atchieue ſuch a combate. And howſoeuer the worlde go, let vsus practyze the leſſon that I hauehave ſpoken of: which is, to ſet before our eyes the benefites of God whiche wee hauehave receyued in times paſte, to the intent they may ſo comforte vsus, as our ſoro we doo not ouermate vsus too oppreſſe vsus altogither, but that wee may keepe ſtill ſome taſte of Gods goodneſſe, too the ende wee maye hope ſtyll for mercye at his hande, notwithſtanding that wee hauehave no lykelyhoode at all of it, and that it ſeemeth wee bee vtterly 50ſhutte out from him. Thus yee ſee what wee hauehave too marke in this ſtreyne. And herewithall wee ſee, that when menne are once fallen vntounto wickedneſſe, there is no ho…with them. It was alreadie too muche too hauehave ſayde, why was not the doore of my mothers wombe ſhutte vp? why was I borne into this worlde? But hee addeth further, why did the knees receyue mee? why did I ſucke the teate? Herein wee ſee that Iob conſidereth not Gods benefytes to his owne profite, albeit that hee hauehave felte 60them in greate number, but rather reiecteth them altogyther: and this is to make an ill beginning. Therefore wee muſte take good heede too our ſelues: and ſo ſoone as our Lorde maketh vsus to knowe any good that wee hauehave receyued at his hande, it muſte ſo touche vsus to the quycke, that wee may not bee ſo churliſhe and frowarde as too turne good into euyll. For if wee once beginne to forgette Gods gyftes, or to turne them contrarie too that wee ought: it is certayne that the ſame inconuenience and vyce wyll followe vsus to the vttermoſte, as wee ſee here by the example of Iob. VVhen God openeth our moothers womb to let vsus out into the worlde, hee gyueth vsus certayne women to take vsus vp, according as wee ſee it is verie needefull, conſidering that the poore humane creature commeth foorthe in as greate neceſsitie as any thing can bee. This done, hee prepareth nouriſhmente whereby wee bee ſtrengthened, and hee turneth the womans bloude into milke, that wee myght ſucke ſuſtenance out of it. God then doeth ſo prouyde for vsus, euen at the tyme that wee hauehave neyther wytte nor reaſon, and are in daunger of death, not able too helpe our ſelues, no nor too aske helpe at other folkes handes. God preuenteth and ouergoeth vsus. VVee ſee here benefytes of diuers kindes. But wee ſee that Iob did put them all in a bundle, and was angrye with them all. Therefore lette vsus heereby take warning, too bee moued too conſider Gods fatherly goodneſſe and too thanke him for the ſame, ſo often as hee ſetteth foorthe anie of the benefytes that wee hauehave receyued of him. And when wee hauehave ſo begonne, lette vsus go throughe with it. For as it is ſayde in the Frenche Prouerbe, Loaues are made horned by ſetting of them amiſſe into the Ouen, and when menne hauehave once ouerſhorte themſelues, they wote not howe to keepe meaſure any more. Nowe if it happened ſo vntounto Iob, who was indewed with ſo ſingular conſtancie: what ſhall become of vsus that are but as leaues, ſo as there needeth but a little blaſte of winde too ſhake vsus downe? Then lette vsus vnderſtande the neede that wee hauehave too flee vntounto God, that hee may reache vsus his mightie hande. But after that Iob hath ſayde ſo, he addeth yet worſer: whiche is, that if hee were dead, he ſhoulde hauehave rest. The reaſon (ſayeth hee) is that death endeth all things, ſo as there is no more eyther riche or poore, there is no more any Seruaunt or Mayster: thoſe that hauehave troubled the worlde holde themſelues in quiet: and they that hauehave bene troubled are alſo at reste with them. I ſhoulde lye ſtill and ſleepe, I ſhould no more hauehave any care or feeling of miſerie. It ſeemeth at the firſte bluſhe, that Iob ſpeaketh heere lyke a Heathen man that hath no hope of the lyfe to come nor of the reſurrection, howebeit that the ſame were neuer cleane wyped out of his harte. But ſometymes there are ſo greate and ſo headdie paſsions in vsus, that the ſeede of God is as it were choked, and all the lyght of religiouſneſſe whiche wee ought to hauehave, is dimmed, and all the conceytes thereof are caſte vnderunder foote, ſo as they can beare no ſway. This is well woorth the nothing: but it had neede too bee declared more at length, for to bee well vnderſtoode. VVee ſee howe the preſent afflictions blinde vsus. If it bee ſommer, and that wee bee ouerwhote (for wee muſte take theyr familiar examples) it ſeemeth one of the paynefulleſt troubles that a man can indure: ſpecially if p. 59a man bee ſo ouerloden that hee faynt, and bee not able to holde out any further, hee woulde hauehave a froſte that ſhoulde clyue the ſtones, and hee thinkes hee ſhoulde bee well refreſhed, and that hee ſhoulde bee the more at his eaſe. And if it bee winter, wee will thinke that no heate can bee to greate for vsus. Lo howe the preſent paſſions cary vsus away, and this befalleth too all men: Yet notwithſtanding ſome are muche more tender and nyce to ſuffer aduerſitie, than other ſome bee. Therefore according as eche mans nature and complexion is, thereafter 10doth hee torment himſelfe with the aduerſitie that hee indureth, and thereafter dothe hee martyr himſelfe to the vttermoſte. For aſmuche as wee ſee ſuche experiences, wee knowe that men are caryed away by their affections, in ſuche wiſe as they thinke vponupon nothing but the thing that grieueth and tormenteth them. And the ſame thing is to bee ſeene heere in Iob. For hee is ſo ouerpreſſed with his miſerie: that hee lo…eth moſt vntoo that whiche ſhoulde befall him after his death, and thinketh nothing at all of the ſeconde lyfe. I ſaye hee 20thought nothing at all of it when he ſpake after that ſorte at aduenture. True it is that hee had the knowledge and beliefe of it printed in his harte: but it lay as a couered fyre, which is as it were choked with aſhes. And let vsus not thinke it ſtraunge, that our euill, and ſinfull affections, ſhoulde cauſe vsus ſo to forgette the things that we knewe and were ſure of afore. For wee ſee howe good zeale hath had the ſame propertie both in Moyſes and in ſainct Paule. VVhen Moyſes deſired God too bee ſtriken out of the booke of lyfe, to the ende that the people might 30bee ſaued: wee ſee there a good and holy minde, euen ſuche a one as God allowed of: and yet was there ſomewhat too bee gaineſayde in it. Doth Moyſes thinke that God can roote out his owne chozen? Is God chaungeable in his purpoſe? Moyſes knewe well that God had chozen him and accepted him too bee one of his children. Howe dothe hee then deſyre to bee wyped out of the booke of lyfe? It was as muche to ſaye, as if hee had neuer bene reckened in the number of them that muſte obteyne euerlaſting lyfe. Dothe hee demaunde it of God 40in waye of Hypocriſie? No: there is nothing that caryeth him away but his owne zealouſneſſe, which is ſo feruent in him, as hee paſſeth ſor nothing but the welfare of the people that was committed vntounto him. For what a matter was it when hee hearde the ſentence of condemnation, that God woulde deſtroy all the children of Abraham? If this offpriug that God hath chozen to himſelfe bee ſo rooted out, the couenant of God muſte alſo needes bee abolyſhed: Lorde, then rather lette me bee razed out of thy booke, than too ſay that al this people 50heere ſhall periſhe. Moyſes then was ſeazed with ſo greate an anguiſhe, that hee forgat himſelfe: hee had no more regarde of himſelfe: neyther conſidered he that thoſe whome God hath chozen muſte of neceſsitie bee preſerued euen too the ende. This was gone from him for a little while: and thus wee ſee why he deſired to be wyped out of the booke of lyfe. As much is to bee ſayde of Sainct Paule. I woulde wiſhe (ſayeth hee) to bee curſed for my brethrens ſake. Howe ſo? Sainct Paule knew himſelfe too bee a member of our Lorde Ieſus Chriſte, 60and was ſure that hee was an inſtrument purpoſely chozen too glorifie him: and woulde hee nowe repeale the ſayde grace? woulde hee breake off the courſe of Gods determination when as hee knewe well that it is vnchaungeable? No, as hee himſelfe declareth anone after. Then was there ſome contrarietie in him. Yea, but no inconuenience came of that. For as I ſayde, his zeale whiche is good and holy, draue him and inflamed him in ſuche ſorte, as hee had no reſpect of his owne welfare for the preſent tyme, but was deſirous that God ſhould fulfill his promiſe in the ofſpring of Abraham, to the intent that his name myght not bee blaſphemed. Nowe wee ſee by example, that good affections doo ſometimes as it were ſteppe aſyde out of the way in Gods children, and make them to forget that which is knowen and certayne vntounto thē. And ſith the cace ſtādeth ſo, we muſt not thinke it ſtraunge though Iob were ſo hardly diſtreſſed that hee was forced to ſpeake like a harebrayne, ſo as he maketh all men alike and equall when they bee deade: and it ſhould ſeeme by his ſaying that menne periſhe, and that there is none other lyfe after this. His dealing thus, is not for that he had not well cōceyued an other opinion in his minde and ingraued in his harte: but hee ſpeaketh as a man that raueth in a traunce. For his griefe had ſo blinded him, that hee was not his owne man but was become like the boyling ſea, wherein the waues iuſtle one agaynſte another. Then ſee wee a fayre lookingglaſſe, whereby wee may perceyue that our affections are blinde, bicauſe they folowe not reaſon, too knowe the things that wee ought too bee moſte certayne and fully reſolued of in all the worlde. For what ſhall become of vsus, if wee knowe not that wee are created to a better lyfe? It were better for vsus that wee were Aſſes & Oxen. For the brute beaſtes inioy the preſent lyfe: they feede, they take theyr reſt, and they trauell without any greate feeling of it. But men eate not one morſell of breade without care: in the middes of their pleaſures, they hauehave a number of hartbytings of their owne (beſydes that they wante not anoyances at other mens handes) for eueryevery man for himſelfe becommeth his owne hangman. Therefore if wee hauehave no hope of the ſeconde lyfe, what ſhall become of vsus? And truely our Lordes will is, that the ſame ſhoulde abyde printed in the hartes of all menne, according as wee ſee that although the Heathen men were become brutiſhe, yet notwithſtanding they retayned ſtyll ſome knowledge of the ſeconde lyfe, and of the immortalitie of the ſoule. And as for thoſe that knewe it not, God hathe lefte ſome marke or other, whereby too make them vnexcuſable, yea and it were but euen the toombes that they hauehave made too burie deadefolkes in. Euen that is a recorde of the reſurrection. But heere wee ſee that Iob wiſte nothing of all this. VVhat ſhall wee ſaye then, but as wee hauehave ſayde alreadie: that is too witte, that when wee gyue heade to our affections, they put out our eyes, or elſe ſeele them vp ſo cloſe, as wee can ſee neuerawhit, but ſpeake off and on, without any aduyſed vnderſtanding or ſtaye of our talke? Beholde wherevpon wee ought too muze. But on the other ſide, lette vsus marke the grace that was gyuen to Iob, in that hee did not vtterly conſent too this ſo raunging talke, (for that had bene a blaſpheming of God) but onelyonly did lette ſlippe ſuche woordes at randon. If a man p. 60had asked him by and by, what ſayeſt thou? is there no difference betweene good men and badde? dothe death make a finall ende of all thinges? Thou ſpeakeſt heere lyke an infidell that neuer knewe of God nor of Gods religion. For God teacheth vsus, that after death there is a better lyfe than this, and an euerlaſting heritage, which hee hath prepared for thoſe that are his, and for thoſe whome hee hath chozen: and as for the reprobates, ſeeyng that they hauehave deſpyzed him during theyr lyfe, they ſhall knowe him to bee their iudge. If Iob had bene poſed 10thus, hee woulde hauehave confeſſed ſuche things, yea euen vnfaynedly: and yet for all that, hee ceaſſeth not to ouerſhoote himſelfe in the ſame things. Alſo wee ſee that all the matter conſiſteth not in knowing: but wee muſte perſeuer in the ſame knowledge, to withſtande temptations with it when they aſſayle vsus. For if we hauehave readde the holy Scripture, if wee hauehave haunted ſermons, if we hauehave bene taught that which is requiſite for a mans ſaluation: and yet for all that, bee negligent, and bende not oure minde to bethinke vsus of the things that wee 20hauehave hearde afore: it is all one as if a man beeing well furniſhed with Corſelet, Murryon, ſwoorde, and Target, ſhoulde hang them all vp vponupon a ſpirget, and ſuffer his armour to ruſte, and his ſwoorde to ſticke faſte to the ſcabberd, when hee ſhould come to hauehave neede of them. Hee may well ſay, I hauehave armour and weapon ready: but what ſhall it boote him to looke vponupon them? yee ſee his furniture is vnprofitable, bycauſe hee hath ſuffered it to ruſte: and moreouer hee ſhall not knowe howe to handle eyther ſwoorde or target at his neede. Euen ſo ſtandeth 30the caſe with vsus. VVee may well hauehave knowne the thing that is good and conuenient for our ſaluation, and yet for all that, when as wee thinke our ſelues too bee handſome and well appoynted men, wee ſhall not hauehave the skill howe to applie all things to our behoofe: but this knowledge of ours ſhall bee as it were ruſtie, ſo as it ſhall not come to our remembrance when wee hauehave neede of it, and when it might ſtande vsus in beſte ſteade. Then ſee wee here a good leſſon for vsus: which is, that it is not ynough for vsus to hauehave knowen the thing that 40God ſheweth vsus for our profit: but wee muſte alſo exerciſe it without ceaſsing, and our remembrance muſte bee refreſhed, to the intent wee may knowe which is the true vſe of the holy Scripture. For if that whiche is ſpoken of here befell vntounto Iob, who notwithſtanding had earneſtly minded the worde of God (I meene not the word written, but the woorde that God hath giuen him by aſpiracion:) if he (I ſay) miſſed not to be beſotted at his moſt neede: what ſhall become of vsus that are muche weaker than hee was? And therefore lette vsus beſeeche this good 50God, that if at any time (for to make vsus humble,) he ſuffer our owne infirmitie too ouerrule vsus, ſo as wee hauehave no ſuche power too warde Satans blowes as were requiſite: yet notwithſtanding the ſame may bee croſſed out of his reckening booke, and not bee called to account. Thus wee ſee what wee hauehave to do. But will wee bee aſſoyled at Gods hande? Then muſte wee firſt condemne the faultes that wee perceyue in ourſelues. Furthermore as touching the ſtate of the ſeconde lyfe: the Scripture ſheweth vsus as muche as is expedient to bee knowen in 60this behalfe: which is, that it is true, that when men are come to the ende of their race, God draweth them backe from hence beneathe. For this life is likened too a courſe or a race. Therfore we hauehave made an ende of our race or iourney at death. But yet for all that wee ceaſſe not, eyther to bee in payne: or elſe to bee in bliſſed ioye after that our ſoules are parted from our bodies. Lo what wee hauehave too beare in minde. As touching the paynes of this preſent lyfe, as the care of eating and drinking, of mainteyning oure ſelues in apparell, and of keeping oure ſelues from harme taking, as well by meanes of men, as by meanes of beaſtes: all this ſhall vtterly ceaſſe: and yet in the meane while it is ſaide, that the childrē of God are gathered vp into ioy. True it is, that as yet wee hauehave not the crowne that is promiſed vsus, and whiche is prepared for vsus. For the whole body of Ieſus Chriſt muſte bee made full and perfect togyther. And heere wee ſee why it is ſayde that our lyfe lyeth hidde in Chriſte vntill the tyme of his c…mming. But yet the faythfull reſting in Abrahams boſome are already ſo farre foorth parttakers of the ſayde ioy, as they knowe that God is their father, and that the truſte whiche they hauehave had in him is not in vayne. And ſpecially wee muſte marke howe Sainct Paule ſayeth, that as long as wee bee ſhutte vp within this mortall body, wee walke in hope, without any beholding or ſight of the things that are promiſed vsus, for all thoſe things are hid from vsus: but when wee bee parted out of the worlde, wee ſee the thing that wee hoped for, and the thing that was earſt hid from vsus is then ſhewed openly vntounto vsus. VVe ſee then howe the faythfull that are departed out of this worlde, are in ioy with God, and do knowe, that foraſmuche as they bee Chriſtes members, they can not periſhe: yea and that they knowe it muche better, and with a greater power, than they had done during this preſent lyfe. And as for the reprobates, they are as condemned caytifs, that wayte but for the houre of execution and torment. For they be ſure alreadie of cō demnation. And heere wee ſee why it is ſayde that the diuelles are locked vp in darke priſons; and bounde as it were in chaynes, vntill they come to the ſayde finall confuſion, whiche is prepared for them agaynſte the comming of our Lorde Ieſus Chriſte. Thus wee ſee what the Scripture dothe briefly ſhewe vsus concerning the ſtate of the ſeconde lyfe, in wayting for the laſte daye. But it is ſpoken ſoberly vntounto vsus, bycauſe wee bee too muche gyuen too fonde and curious queſtions. And wee ſee that men louelove better too bee inquiſitiue what is done in Paradiſe, than too knowe whiche is the waye too come thither. Beholde, God him ſelfe telleth vsus, ſaying: Come to mee. Hee ſheweth vsus how wee may come thither: and wee paſſe not for it. You woulde maruell to ſee howe colde we bee when it ſtandeth vponupon the poynt of going vntounto him by the meanes that hee hath giuen vsus: and yet in the meane whyle wee bee buzie in demaunding what is done heere? and what is doone there? what is this? and what is that? VVee be deſirous too knowe that whiche God hath hidden from vsus: for hee will not hauehave vsus too knowe ought as nowe, but onelyonly in parte. And heere wee ſee why the holye Scripture vſeth ſuch a ſoberneſſe. It is bycauſe wee ſhoulde not couet too bee ouerſuttle in theſe fonde queſtions, but bee contented too knowe that whiche is for our profite. Yet neuertheleſſe p. 61it ſtandeth vsus in hande to bee well reſolued in the ſayde article: that is to witte, that in death there is not reſte for all men. True it is that all men, yea euen the wicked alſo (as I hauehave ſayde) ſhall bee diſcharged of the neceſsities of this preſent lyfe. But in the meane ſeaſon they fayle not to bee tormented, feeling God too bee theyr iudge, at whoſe hande they can looke for no mercy, for they knowe that this confuſion is throughly ready for them, and that they ſhall bee plunged downe into hell. Seeing (I ſay) that they are caſte and repriued to that day: 10they feele an vnquietneſſe whiche paſſeth all the paynes and tormentes of this worlde. It behoueth vsus too knowe this, to the intent that while wee lyue here belowe, wee may pray God to guyde vsus with his holy ſpirite, that wee may not couer any vnlawfull thing: wayting continually tyll hee accompliſhe his promiſe, in gathering vsus all togyther into his heauenly kingdome. Lo what wee hauehave to beare in minde. And as touching the reſte, although Iobs talk was out of ſquare, (as I hauehave ſaid alredy) yet notwithſtanding wee may gather ſome good and profitable leſſon 20of it. Howe ſo? VVhen hee ſayeth that Kinges and Princes doo buylde vp deſert places: hee ſheweth the fooliſhe vaynegloriouſneſſe that is in worldelings, and in ſuche as woulde make themſelues renoumed heere. VVhen men deuiſe, practyze, and conſulte of buylding houſes and palaces: wee knowe that commonly there is exceſſe. VVhē they proceede according to the order of nature, and ſay, very vell, it is Gods wyll that wee ſhoulde lodge heere belowe, and therevpon doe buylde themſelues houſes to dwell in according to theyr articles: it is a very good 30lyne that they drawe by. But they that meane too magnifie themſelues in the worlde, content not themſelues with that, but wil printe an euerlaſtingneſſe of their names in their palaces and caſtelles, and they wyll hauehave them to bee ſeene a farre off. VVho buylded ſuche a place? it was yonder Prince. Thus yee ſee the vayne gloriouſneſſe that paſſeth beyonde the order of nature. And that was it that Iob mente too gyue inkling of. As if hee had ſayde, men that lyue vponupon earth are prycked with muche care, in ſuch wyſe as they take muche payne, and fayle not to heaue 40out one another. For they bee ſo prycked with theyr owne luſtes, that they wage battell agaynſte nature. For what meaneth this their buylding in deſertes? It is too make buyldinges that are as it were incredible, that when a man commeth too the place, hee maye take vp hys hande, and bliſſe him, ſaying: Howe is it poſible too hauehave buylded in this place? For if a ſituation bee conuenient and eaſie to buylde vponupon, and a man ſee ſome fayre buylding vponupon it: very well, it ſhall be thought no ſtrange matter, and it will bee mockt at by ſome maner of quippe. 50But if a man ſee a place that is as it were vnapprochable, and ſome other take vponupon him to ſay, I wyll make it a place of eſtimation: then beholde, the deſert is buylded vp. Beholde it is made as a new worlde. Suche maner of men meene as it were to ſtomake agaynſte God. For they purpoſe too reforme the worlde and the order that God hath ſet in it, they wyll hauehave it ſeene that nothing ſhall let them [of theyr purpoſe.] And whereas God hath ſette barres before them to ſay, you muſte go no further: they leape quite ouer them. Lo what vainegloriouſneſſe 60is in many men: and this is the thing that Iob mente too betoken heere. Alſo (as I ſayde) his woordes are farre out of ſquare: but howſoeuer the caſe ſtandeth, a man maye yet gather ſome good leſſon of them. Moreouer when hee addeth, That the ſeruaunt is ſet free from his mayster, and that the poore and the riche are all one: it is to ſhewe vsus, that men muſte not glorie in theyr preſent greateneſſe, according as ſainct Paule ſpeaketh of principalities, wherein hee ſpeaketh as Dauid dothe. For thus hee ſayeth in the Pſalme: I hauehave ſayde, ye are Gods. VVhichWhich is as muche to ſay, that Princes, and ſuche as are in authoritie, are Gods li…etenants, and hauehave preheminence aboue the reſte of the worlde, as thoughe God had priuiledged them. But what for that? yet are yee mortall men, and ſhall dye as men, and ſo aſſure your ſelues. Thus wee ſee that they whiche are aduaunced to hyghe eſtate, oughte not to dazle mens eyes, but rather acknowledge theyr owne frayle ſtate, and that for aſmuche as the worlde and the ſhape thereof paſſeth away: theyr riches, theyr credite, and their honor ſhall come to nought. Therefore let them not beſot them ſelues. But let them continually thinke vponupon death, and let thoſe that hauehave ſeruauntes and ſubiectes vnderunder them, thinke thus with themſelues: we muſte come to account, wee hauehave one in heauen who is maiſter of vsus all, as ſainct Paule ſayeth: there will be no accepting of perſons, there ſhall bee no more bondage or maſterſhippe for men too alleage before God. True it is that the earthly policie, and alſo the ſtate of Magiſtrates is ordeyned of God. But all this concerneth the worlde and worldely things, whiche ſhall take an ende. And therefore muſte theſe things bee tranſitorie alſo. Then let vsus all take heede that wee holde our ſelues in lowlyneſſe and modeſtie, and that wee attempt not any thing whiche God hath not giuen vsus libertie to doe. But nowe let vsus returne to the matter that wee beganne withall: that is too wit, that Iobs talke ceaſſed not too bee outrageous and exceſsiue, and without any meaſure: and that if hee hadde conſented vntounto it, it had beene horrible blaſphemie. But the caſe ſo ſtandeth, that foraſmuche as he had not ſuche a ſtrength in him ſelfe as to bee able too maſter himſelfe: hee was attaynted with many euill faultes, as men muſte needes feele in the encountering, that they hauehave alwayes infirmities in theyr fleſhe. And furthermore wee ſee heere howe Iob ſpeaketh of little babes. For whereas hee ſayeth: As an vntimely byrthe: it is as muche as if hee ment too tell vsus, that when God putteth an humane creature into the mothers wombe, it hath no ſoule. But contrarily wee knowe that when the creature is conceyued in the mothers wombe, God breatheth a ſoule into it, and it is certayne that it hathe in it the ſeede of lyfe. And ſo Iob ſheweth himſelfe not too bee well ynough ſettled in his wittes, to conſider of Gods workes, and too iudge rightly of them, too diſcerne betweene blacke and whyte, but is altogyther ſtrayght. And whereof commeth that? Euen of the hardineſſe of his paſsions, as I hauehave ſayde. VVee ſee heere as it were a tempeſte or ſtorme that maketh Iob bothe deafe and blinde. Sometimes when it thundreth, and the ayre is ſo ſore troubled that a man can not heare any thing, all oure wittes bee as it were vtterly amazed, and therewithall we bee ſtriken in feare: and when we ſee the flaſhes of lyghtning, and heare the thundercrackes, and p. 62the ratling of ſome ſore and vehement hayle: wee imagine that wee ſhoulde bee fordoone, and wee ſhrinke our ſelues inwarde in ſuche wyſe, as we dare not once put out our heads. Euen ſo ſtoode the cace with Iob. VVherefore let vsus conſider theſe things, and there withall let vsus alſo beare in minde the doctrine that I hauehave touched already. True it is that here we muſte marke two things: for wee hauehave two extremities, whereof it behoueth vsus to take hede. The one ſorte thinke it is no pacience, if a man bee not altogither peaceable. The other ſorte are of opinion, that 10although a▪ man chafe agaynſte God, and reſiſt him: yet hee ceaſſeth not to bee pacient, conditionally that at the ende hee miſlyke of his faulte and repent it. Theſe men gyue themſelues the brydle, and take leaue to committe many ſinnes, yea and they ſuppoſe themſelues to bee pacient when they hauehave ſo ſtomaked agaynſte God by that meane, where through they bereeue themſelues of Gods grace. Therefore wee muſt take heede of theſe two extremities. And let vsus marke, that our pacientneſſe in ſubmitting our ſelues to Gods good will, is not to bee without 20any greefe at all, or not to ſtomake the matter at ſome times, or not to feele the waues that come ruſhing againſt vsus, ſo as wee ſhold be as ſenſeles perſons in that behalfe: But rather, when wee bee in ſuche battels, let vsus not diſcourage our ſelues for the matter: but lette vsus call vponupon God, and therewithall feeling continually howe greately wee be giltie before him, let vsus pray him to ſtrengthen vsus by the power of his holie ſpirite, that wee may be able to withſtand ſuch aſſaultes, whereby we myght be oppreſſed at the firſte blowe, if hee ſuſteyned vsus not. Beholde (I ſay) howe it behoueth vsus to deale, to the ende that when God ſhall hauehave gyuen vsus any power and ſtrength to withſtand temptations, he may encreaſe the ſame in vsus, vntill we be come to the ende of all our battels.

Now let vsus fall down in the preſence of our good God, with acknowledgement of our faults, beſeeching him to make vsus feele better what we hauehave not done, that we may be ſory for them, & craue pardon of him, & walke in ſuch aduiſedneſſe, that beeing ſhrowded vnderunder the ſhadowe of his wings, we may be fenced with a good & inuincible defence againſt our aduerſarie, & all that euer he cā practyze againſt vsus. And for aſmuch as we be inuironed with ſo many wants while we be in this world, let vsus pray alſo to bee ſtrengthned with power frō aboue, that we may not faynt in the midſt of our iourney, but hold out our race, hauing alwaies our eye vponupon the glory that is promiſed vsus in heauen, and purchaſed for vsus by the death and paſsion of our Lord Ieſus Chriſt, not doubting but that wee ſhall fully & perfectly enioy it, when we ſhall hauehave earſt taken poſſeſſion of it here beneath by hope and pacience. That it may pleaſe him to graunt his grace, not onelyonly to vsus, but alſo to all people and nations of the worlde, &c.

The thirtenth Sermon, which is the third vponupon the third Chapter▪

20 VVhy gyueth hee lyght to them that are in miſerie, and lyfe vntounto them that hauehave ſorrow▪ full hartes,

21 VVhiche wayte for death, and it commeth not to them: [and] whiche ſeeke for it more buſily than for treaſures?

22 They woulde reioyce and bee merye, they woulde bee very gladde if they myght finde the graue.

23 [VVhy giueth he light] to the man whoſe way is hidden, and which God hath ſhet vp?

24 My ſighing commeth before I take my repaſte, and my roaring is lyke the ouerflowing of waters.

25 I hauehave met with the thing that I ſtoode in feare of, and the thing that I miſtruſted is falne vponupon mee.

26 I hauehave not bene in proſperitie, I hauehave not bene in quiet, I am not in reſt, and yet notwithſtanding this trouble is come vponupon mee.

IOb complayneth here, as though God did men wrong too put them into the worlde, and to exerciſe them with ſtore of miſeries. And ſo he maketh his reckening, that if God will hauehave vsus to liue, he ſhould mainteine vsus at our owne eaſe, & 50not incomber vsus with many troubles. Thus we ſee briefly what is conteyned here. Verily Iobs intent was not too pleade agaynſt God, as if he woulde go to lawe with him: but yet in the meane whyle, the greefe that hee ſuſteyned carryed him ſo farfoorth, that theſe complayntes paſſed out of his mouth. How nowe? VVherefore hath God ſet vsus in this world? Is it not to the end that we ſhould know him to be our father, and that wee ſhoulde bliſſe him, bycauſe wee be ſure that he hath a care of vsus? But contrariwiſe 60it is to bee ſeene, that many men are afflicted and tormented with many miſeries. To what purpoſe doth God holde them at that poynt? It ſeemeth that hee would hauehave his name to bee blaſphemed. VVhat can they do whome hee handleth ſo rigorouſly? when they ſee death before their eyes, or rather hauehave it betweene their teeth, they can not but fret and chafe at it. Thus wee ſee an occaſion of murmuring agaynſt God, and it ſeemeth that he himſelfe is the cauſe of it. Here we hauehave a very good and profitable leſſon: which is that we ſhould aſſure our ſelues, that whē God ſcourgeth vsus, yet hee ceaſſeth not to giuegive vsus ſome taſte of his goodneſſe, in ſuch wiſe as euen in the middeſt of our afflictions wee may ſtill prayſe him, and reioyce in him. Yet notwithſtanding it is true that he reſtrayneth our ioyes, & turneth thē into bitterneſſe. But there is a meane betwixte bleſsing of Gods name, and blaſpheming of it: whiche meane is to call vponupon him when wee bee oppreſſed p. 63with aduerſitie, and to reſorte vntounto him, deſiring him to receyue vsus vntounto mercy. But men can neuer keepe this meane, except God hauehave an eye to it of himſelfe when he ſcourgeth vsus. Therefore let vsus marke firſte, that whenſoeuer God ſendeth vsus any troubles and ſorowes, hee ceaſſeth not to make vsus taſte of his goodneſſe therewithall, to aſſwage the anguiſhe that myghte holde our hartes in diſtreſſe. How is that? VVee hauehave ſhewed heretofore, that if men had an eye to Gods former benefites towardes thē (yea though it were but in that hee hath ſuſteyned them 10from their childehoode, after hee had brought them out of their mothers wombe, and giuen them lyfe:) it were ynough to comfort them, euen when they bee ouerloden with diſpayre, and to make them thinke: May not God puniſhe vsus iuſtly? for wee bee bounde to beare paciently the aduerſitie that hee ſendeth, and nature teacheth vsus ſo to do, foraſmuch as hee beſtoweth ſo many benefites vpō vsus, according as Iob hath ſhewed heeretofore. VVee ſee then howe this onelyonly one conſideration ought to aſſwage our ſorrowes, according as it is to bee ſeene, that if men 20put ſuger or hony into a medicine that is ouer bitter, it wyll alay it in ſuche ſorte, as the pacient may the better take it, wheras otherwiſe it would go neere to choke him. But there is yet a further matter in this: namely, that God ſheweth vsus the vſe of his chaſtyzementes whiche hee ſendeth vsus: whiche is not that hee meeneth to deſtroy vsus ſo ofte as hee ſcourgeth vsus: but that it is for our profite and welfare: and hee promiſeth vsus, that if wee bee faythfull, hee will not ſuffer vsus to be racked out of meaſure, but will ſupporte vsus. So then, if wee bee afflicted, there is no reaſon 30why wee ſhoulde take pritche agaynſt God, as though we founde nothing but rigour at his hande. For wee bee ſo comforted in our afflictions, as if our vnthankfulneſſe letted vsus not, we myght reioyce and ſay, Bliſſed be the name of God, although hee ſende vsus not all our owne deſires. Thus muche for the firſte poynte. And nowe herewithall wee muſte marke alſo the ſeconde article, whiche I hauehave touched already: which … that although wee hauehave nothing but diſtreſſe, although we bee hilde as it were vponupon the racke, and that wee hauehave nothing at all to comforte vsus: 40yet muſte wee not bee haſty to take pritche agaynſt God, but wee muſte rather call vponupon him, according as it is ſayde: let him that is ſorrowfull pray. Sainct Iames ſheweth vsus the meane whiche wee oughte to holde. If wee bee merrie (ſayeth he) let vsus ſing: not after the maner of the worlde (whiche ruffleth it, and royetteth it, without acknowledging that his goods come of God) but in rendring prayſe to God for our gladneſſe. And if wee bee in ſorrowe and heauineſſe, let vsus pray vntounto God, beſeeching him to pitie vsus, and to abate his rigour. Thus wee 50ſee, that when the faythfull are at theyr wittes ende, ſo as they can no further go, yet muſte they not ruſhe agaynſte God, and finde faulte with him: neither muſte they outrage, as thoſe do whiche are full of pryde and rebelliouſneſſe: but rather let vsus thinke thus: Lorde, I ſee my ſelfe to bee a wretched creature, I knowe not where too become, I woote not what to doo, except thou receyue me to mercy, and ſhewe thy ſelfe ſo pitifull towardes mee, as to releeue me of my miſerie, which I can no longer beare: Thus wee ſee that the children of God muſte beare their 60aduerſities paciētly, although God chaſtize them roughly for a tyme. And it is to be ſeene, that although Iob had cō tinually minded the ſame leſſon: yet was hee not ſufficiently armed to withſtand temptations: for he ſayth here, VVhy do the God giuegive light to ſuche as are of troubled mindes He remembred not that God had iuſt cauſe to keepe men in the middes of many miſeries, and that although their ſtate bee wretched here belowe, yet is God righteous ſtill: and that albeit he puniſhe vsus, and keepe vsus occupied many wayes, yet it becommeth not vsus to holde plea with him, vnderunder colour that he holdeth vsus here againſt our will, and that we be ſhutte vp in priſon, while wee bee in this lyfe: neither muſt we conceyue any diſpleaſure for all that. Iob did not ſufficiently conſider this. Nowe if ſuche a perſone as Iob was, happened to ouerſhoote himſelfe, and to kicke agaynſte God, for want of hauing the ſayde regarde that I hauehave ſpoken of: muche more muſte wee ſet our mindes vponupon the ſayde two poyntes: that is to wit, that we beare in remembrance, that God neuer forſaketh vsus, and therefore that wee may not bee ouerſorowfull when God ſendeth vsus any aduerſities, bycauſe wee bee ſure that his chaſtizing of vsus is after ſuch a ſorte, as therewithall hee releeueth our greefe, at leaſtwiſe if it be not long of our ſelues, and of our owne vnthankfulneſſe: And ſecondly, that whē wee bee diſtreſſed that wee can no more: God calleth and allureth vsus friendly vntounto him, yea I ſay, hee prouoketh vsus to reſorte vntounto prayer as often as wee bee as it were vtterly ſtripped out of all that wee hauehave. Lo heere the true remedy: which is to call vponupon our good God to hauehave pitie vponupon vsus, and not to ſuffer vsus to bee ſo diſmayde as to ſay, I wote not what to do, and it is to no purpoſe to go vntounto God. Let vsus keepe our ſelues from ſuche incombrance, & perſwade our ſelues that wee ſhall alwayes be ſure to fare well, if wee call vponupon God, who will bee alwayes mercifull to vsus, euen in the middeſt of our afflictions. VVhen wee hauehave theſe two poynts well ſettled in our remembrāce, we ſhall no more ſay: VVherefore is it that God holdeth thoſe heere whiche are in ſorrowe of minde? For wee ſee wherefore hee doeth it. There is greate reaſon why God ſhoulde chaſtyze men. For how greate are our ſinnes? the number of them is infinite. Agayne, if wee looke vponupon our luſtes, there is alſo a very bottomleſſe gulfe, whiche hath neede to bee mended. God therefore muſte mortifie vsus. Furthermore, if wee conſider howe muche wee bee gyuen too the worlde: wee ſhall finde that our afflictions had neede too bee plucked from it by Gods chaſtyzementes. Moreouer howe greate is our pryde and preſumptuouſneſſe? And therefore muſte God needes humble vsus. Beſides all this, howe colde are wee to craue his helpe? and therefore hee muſte bee fayne too inforce vsus too it. Finally ought not our fayth to bee tryed and made knowen? Then ſee wee not reaſons inowe why God holdeth vsus heere, and will hauehave vsus to bee miſerable, ſo as there is nothing but payne, trouble, torment, and anguiſhe in all our whole lyfe? Is there not ſufficient reaſon why God ſhoulde do this? Marke heere a ſpeciall poynte. And ſithe that hee continually calleth vsus vntounto him, and maketh vsus free paſſage vntounto him, and that wee hauehave ſuche a remedie in our miſeries: may wee not holde our ſelues well apayed? VVee ſee howe wee oughte too bee armed and fenced agaynſte the ſayde temptations, whiche reygned ouermuche in Iob, howebeit that hee was not vtterly ouercome p. 64of it. For when Iob ſpeaketh heere of ſuche as deſire the graue, and whiche willingly dyg for it as for ſome hidden treaſure, longing to dye and cannot: hee putteth him ſelfe in the ſame ranke, as wee ſhall ſee by the ſequele: wherin he confirmeth his owne infirmitie and vice. For it is not lawfull for the faythfull to miſlyke their owne lyfe, and to wiſhe ſo for death. True it is that wee may wiſhe for death in one reſpect: whiche is, in conſideration that wee bee hilde here in ſuche bondage of ſinne, as wee can not ſerue God ſo freely as were to bee wiſhed, bycauſe 10we are ouerfraught with vices. In reſpect here of it is certaine that we may ſigh, and deſire God to take vsus quickly out of the worlde. But (as is ſayde afore) it may not bee for that we hate our lyfe, or for that wee bee weery to bee hilde here bycauſe wee bee handled ouer rigorouſly: but wee muſte beare our lot paciently, in wayting Gods leyſure to delyuer vsus. And wee ſee that Paule holdeth the ſelfe ſame meaſure when hee ſayeth to the Romanes, Alas, who ſhall delyuer mee from this mortall body? For I am vnhappie. But yet therewithall hee ſayeth, Thankes 20bee to God through our Lorde Ieſus Chriſte. Lo heere howe Sainct Paule on the one ſyde calleth himſelfe vnhappie, and deſireth to bee taken out of the worlde: and on the other ſyde is contented and at reſte, bycauſe God preſerueth him, and hee knoweth that God wyll neuer forſake him, howbeit that hee bee ſubiecte to many miſeries. VVee ſee heere his contentation. And that wee may the better vnderſtande the whole: lette vsus marke howe Iob hath done amyſſe in two poyntes. That is to witte, in not hauing the regarde that hee ought to hauehave 30had in deſyring death: and alſo in not keeping meaſure. Heere wee ſee two faultes that are very groſſe. VVhen I ſay that Iob had not his eyes faſtned vponupon the marke that hee oughte: I meane that his wyſhing for death, was not bycauſe hee ſawe himſelfe to bee a miſerable ſinner, and coulde not attayne to the perfection whiche all of vsus oughte to labour for: but bycauſe hee was weerie of the nipping greefes, as well whiche hee preſently indured in his perſone, as which hee had ſuſteyned before in his gooddes. And ſo hee deſired death, bycauſe it ſeemed 40to him that God preſſed him ouerſore. Thus wee ſee the firſte faulte that I ſpake of. But if wee apply the ſame to our owne vſe, it wyll bee yet better vnderſtoode and apparaunte. If a man ſearche and trye him ſelfe throughly, and thinke thus with himſelfe: I am giuen to ſuche a vice, and I fight agaynſte it, but I can not come to my purpoſe: and the matter is not for one vice alone, but I hauehave two or three that torment mee. Surely yet I will not giuegive my ſelfe to the brydle, neither will I wounde my ſelfe, I feare the vengeance of God, and wyll holde 50my ſelfe in ſuche ſorte as I bee not vtterly vanquiſhed: I ſee I muſte bee muche more earneſt in ſeruing God, and in fighting agaynſt the worlde and mine owne fleſhe, as it is verye requiſite I ſhoulde bee, for I am hilde backe and hindered by myne owne luſtes. I ſaye, if a man acknowledge himſelfe ſuche a one: after hee hath well examined his lyfe, hee ſayeth therevpon: yea my God, I ſee my ſelfe in miſerable plyght, and when ſhall I bee deliuered out of it? For needes muſte I beare ſinne in me, and although it reigne not in me, yet doth it dwell 60in mee. And what elſe is ſinne, but the Diuelles ſcepter, whereby hee reigneth ouer vsus? Then am I the bondſlaue of Satan and of death. O my God, muſte I tarie euermore in this weeryſome plight? A Chriſtian man may well hauehave ſuche ſighes, and beſeech God to ſet him free from ſuche a bondage wherein hee ſeeth himſelfe to bee. But if the matter concerne aduerſitie: we muſt regard nother colde nor heate, nor pouertie, nor ſickneſſe: but we muſt hauehave our eye onelyonly on our ſinnes. And ſpecially when God puniſheth vsus, in what wiſe ſoeuer it bee, wee muſte mounte vp higher, without any reſting vponupon the bodily aduerſitie, and thinke thus with our ſelues: behold the fruites of our ſinnes: foraſmuche as wee hauehave done agaynſt Gods wyll, it is good reaſon that hee ſhoulde ſhewe himſelfe a iudge towardes vsus. VVhen wee hauehave thus acknowledged our ſinnes, the ſame worketh a remorſe in vsus, and prouoketh vsus to conceyue the ſorow whereof S. Paule ſpeaketh. And thus muche as concerning the firſte poynte. But it is not ynough to thinke as afore is ſayde: that is to wit, to wiſhe death in ſuche wiſe as I hauehave earſt ſhewed: but it be houeth alſo to keepe meaſure. I ſay, wee muſte not onelyonly wiſh it vponupon good cauſe, but wee muſte alſo brydle our deſire, ſo as it bee ruled by the good pleaſure of God. And this will bring to paſſe, that the outrage whiche is ſhewed heere in Iob, ſhall bee reſtreyned as with a brydle. I hauehave alreadie touched this poynt in the texte which I alleaged out of S. Paule. For after he had made his moane, and wiſhed to be deliuered out of this priſon of death: he addeth, I thanke my God: and hee ceaſſeth not to bee quyet, euen in the midſt of thoſe complaynts and longings. And why ſo? for hee ſeeth it is good reaſon that God ſhoulde bee the maſter, and gouerne vsus at his pleaſure: and that wee ſhoulde paciently wayte for ſuch ende as hee liſteth to gyue vsus. S. Paule perceyuing this, concludeth immediately, that although hee be a wretched ſinner: yet notwithſtanding he is ſure that God will guyde him in ſuch wiſe, as his ſaluation can not miſcarie. S. Paule thē had an eye to thoſe two things. And therefore hee ſayeth that hee yeeldeth God thankes, notwithſtanding that hee bee in miſerie. Euen ſo muſte wee do. And in ſo doyng, we ſhall not onelyonly be the readier to indure all the miſeries of this world for the honour of God, that hee may bee glorified bothe in our perſons, and in our humilitie: but alſo wee ſhall bee wylling to ſuffer for our neyghboures, as Sainct Paule alſo ſheweth vsus by his owne example. Hee ſayeth to the Philippians, that as for himſelfe, it ſhoulde bee farre better for him to bee taken oute of the worlde: but for youre ſakes (ſayeth hee) it is requiſite that I lyue, bicauſe I know that you hauehave as yet neede of my laboure, and that God imployeth mee aboute the edifying of your fayth, and vntounto him do I ſubmit my ſelfe. And afterwarde hee ſayeth: Although it were for my behoofe to goe hence oute of hande, yet am I willing to abyde here ſtill. Lo howe Sainct Paule exhorteth all men to ſubmitte themſelues in ſuche wyſe vntounto Gods pleaſure, as whyle they lyue in thys worlde, they may not onelyonly beare theyr afflictions pacientlie, but alſo bee readie to ſuffer for theyr neyghbours, ſo as theyr labour may be profitable to the cōmon weale, and they themſelues do ſeruice to the Churche of God. Thus wee ſee what wee hauehave to marke. But what? This leſſon is not yet vnderſtode, for aſmuche as there are very few that put it in vre: for if God leaue vsus in reſt, yee ſhall p. 65ſee vsus ſo blinded with vayne and fond ioy, and wee bee ſo ouerſotted, as we know neither death, nor our owne frailtie any more, neither hauehave we any diſcretion at all. And if God viſite vsus with any afflictions: it needes not to bee aſked whether we blaſpheme or no, or whether any othes paſſe out of our mouth or no: there will be ſtore of miſliking, of murmuring▪ and of impaciencie, which ſhall bee full of ſturdineſſe. And when the wind is in that dore with vsus, how many be there that thinke vponupon their ſinnes, and that grone vnderunder ſuch a burden, and therewithall looke 10vntounto the ayde that God giueth them, how hee ſuffereth them not to be vtterly ouercome by Satan, and therevppon doo quiet themſelues and take comfort in that hee preſerueth them? The number of them is very ſmall: and yet is not this written in vaine. But in generall we hauehave now to conſider, that the faithfull may wel ſigh and grone all their life long, till God hauehave taken them out of the world, alwayes wiſhing for their ende, that is to ſaye, for death: and yet notwithſtanding they muſt reſtreyne them ſelues in ſuch wiſe, as they maye wholly ſubmitte themſelues 20to Gods good pleaſure, knowing that they are not made for themſelues. Firſte I ſay, that the faithfull maye well ſighe as folke that are wearie of their long pinning in this priſon of theirfleſhe: namely for the cauſe that I hauehave touched, which is, bicauſe they ſerue not God in ſuch freedome as were requiſite, but drawe their lines amiſſe, ſo as they woorke awrye, and oftentimes ſwarue aſide. And (which more is) wee muſte ſyghe but ſo farrefoorth as is lawfull for vsus: which is to be done ſo often as we enter into the conſyderation of our owne ouerwearineſſe 30when the matter ſtandeth vponupon the ſeruing of God. For, that muſt ſpurre vsus to deſire God to take vsus out of this worlde, and make vsus hauehave an eye too the lyfe that is prepared for vsus in heauen, which ſhall be fully ſhewed vponupon vsus at the comming of our Lorde Ieſus Chriſt. And heereby wee ſee howe it is not onelyonly graunted to Goddes children to wiſhe for deathe, but alſo that they ought to wiſh for it. For they ſhewe not a good proofe of their fayth, except they ſeeke to go out of this worlde, according as in deed all things haſt and labour toward their 40marke. But our mark is aloft, and therfore muſt we neuer leaue running till wee come to our wayes ende whyche GOD hathe ſette vsus: and wee muſte deſire that that may be quickly. Neuertheleſſe lette vsus alwayes beare in mynde the cauſe that I hauehave ſpoken: namely that wee muſt not bee prouoked to wiſh for death, bycauſe we be ſubiect ſome to ſickneſſe, ſome to pouertie, ſome too one thing, and ſome to an other: but bycauſe we be not fully reformed to the image of God, and bycauſe wee hauehave many imperfections in vsus. Marke well (I ſay) the cauſe 50that muſte ſpurre and prouoke vsus too deſire death: namely, too the ende that beeing ridde of thys mortall bodye (whyche is like a cabane full of all ſtinche and noyſomneſſe) we maye bee fully reformed to the image of God, ſo as hee may reigne in vsus, and all the corruption of our nature bee vtterly done away. And furthermore, lette vsus keepe vsus within the compaſſe of deſiring to lyue and dye at Goddes pleaſure, ſo as wee maye not bee gyuen too oure owne wyll, but ſo as wee maye make as a ſacrifyze of it in that behalfe, that our liuing 60maye not bee too our ſelues but to God, ſo as wee may ſaye, Lorde, I knowe myne owne frailtie. Neuertheleſſe it is thy wyll too holde me in this world, and heere I am, and good reaſon it is that I ſhoulde tarrie heere: But whenſoeuer it ſhall pleaſe thee to call me hence, I make no great accompt of my lyfe, it is alwayes at thy commaundemente, too diſpoſe of it at thine owne pleaſure. Beholde (I ſaye) howe wee ought too deale in thys caſe. And heerewithall, lette vsus hauehave oure affections euermore quieted, yea euen in ſuche ſorte, as wee maye continuallye prayſe Gods name, aſſuring our ſelues, that both in life and deathe, hee will alwayes ſhewe hymſelfe a Father and Sauioure towardes vsus. But after that Iob hath ſpoken ſo, he addeth: That ſuch as are ſo diſtreſſed in their heartes, would bee full gladde and fayne, if they myghte fynde theyr graue. VVherein hee bewrayeth himſelfe too ſpeake through a brutiſhe and vnaduiſed affection, and that hee keepeth neyther meaſure nor modeſtie. For hee confeſſeth that wee come too naught there. So then wee ſee howe hee is falne, howbeit not wyth a deadly fall, but with a halfe fall, and God rayſeth hym vp agayne afterwarde as wee ſhall ſee. Yet neuertheleſſe the caſe ſtandeth ſo, as wee muſt verily condemne thys infirmitie heere in Iob: that is to ſaye, hee was ſo diſmayed with heauineſſe, as he could no more taſte of Goddes goodneſſe, thereby too gather neuer ſo little comforte too ſuſteine hymſelfe by. But foraſmuche as wee ſee that thys befell vntoo hym: ſo much the more muſt we bee earneſt in praying vntoo God, that ſorow maye not ouermate vsus ſo, as wee ſhoulde bee vtterly ouerwhelmed by it. Therefore lette vsus alwayes be ſo vnderpropped and ſtayed vp, as wee may fight againſt ſorrowfulneſſe, and feele that it is good for vsus to liue heere according to Goddes will, and that although wee hauehave great griefes and troubles heere, yet muſt wee ſtande fully reſolued vppon thys poynte, that it is good for vsus too continue here ſtill in this worlde. And wherefore? To the ende that God may bee glorifyed in vsus, too the ende that our fayth may bee tryed, to the ende wee ſhould call vppon him, and profeſſe him to be always our father, notwithſtanding that he ſcourge vsus, and to the end that by meanes thereof wee may bee prepared too the heauenly lyfe. Thys taſte of the ſaid fatherly goodneſſe, muſt alwayes make vsus deſyrous to go vntoo God, and not ſuffer vsus too gyue bridle too anye one outrageous and beaſtly affection, as we ſee that Iob hath done heere. And by the waye hee ſheweth, whence thys heauineſſe came vppon him, that had ſo wholly ſwallowed him vp, and from whence alſo it proceedeth in thoſe that are ſo diſmayde as they can not admit any comforte to aſſuage their myſeries. He ſayeth, To the man whoſe waye is hidden, and which God hath ſhut in, as if hee had made the hedges round about it, that no man ſhould enter into it. This is well worthy to bee noted. For Iob ſheweth wherein hee fayled: namely in not yelding himſelfe inough to Gods prouidence. Yet notwithſtanding, heerewithall he diſcouereth a diſeaſe wherevnto all of vsus are ſubiect. That is to witte, that wee be deſirous to knowe all that muſte befall vsus, and what our ſtate ſhall be: and al this we would hauehave declared to vsus: in ſo muche that when wee are in perplexitie, ſo as wee knowe not what ſhall become of vsus, and that the inconuenience pincheth vsus, and we ſee no p. 66end of it: then are wee at the poynte of vtter deſpaire. Lo heere a miſchiefe that is ouercommon and ordinarie. And we muſt marke it well, to the ende wee maye ſeeke the remedie on the contrary part. VVhat then is the inclination of men? It is, that they could well find in their hearts to leape vp too the cloudes, too knowe what ſhall be the courſe of their whole life. And wee ſee how they determine with themſelues, I will do this and that. Salomon mocking at the ouerweening that is in m…n, ſayeth that they determine vponupon their whole life: and whereas they 10can not moue the tip of their tung without God do guide it: yet determine they vppon this and that. And what a mockerie is it? They are not able to moue the tippe of their toung, and yet they preſume to ſay, Behold I will do this a ten yeeres hence: according alſo as Sainct Iames agreeth with Salomon, in ſcorning of the ſayd preſumptuouſneſſe which is in men. For ſo long as God letteth vsus alone at our eaſe, eueryevery man beleeueth what hee liſteth himſelfe, and we take our ſelues to bee petigoddes. But aſſoone as God turneth his hand, and beateth vsus with his 20roddes: ye ſhall ſee vsus ſo amazed, as we wote not where to become: we thinke it not poſsible for vsus euer to ſcape out of our miſeries, we looke on the one ſide and on the other, and we ſee no end at all of them: we bee as it were ſo ſhet vp in them, that wee cannot take hold of the goodneſſe and mightie power of God to ſuccoure vsus. And this is the very affection that Iob ſheweth vsus heere, which is an ouercommon diſeaſe, as wee fynd well ynough by experience. For there is not any thing that troubleth and tormenteth vsus ſo much, as when wee ſee our ſelues ſhut 30vp, and know not what will be the ende of our miſeries, nor what ſhall become of vsus, in ſo much as being aſſayled on all ſides, we conclude with our ſelues, that we can neuer get away without vtter oppreſsion and ouerthrowe. HaueHave we this ſayd diſeaſe? Then let vsus reſort to the remedie. For if the diſeaſe be not cured, wee muſt needes fall into the ſaid exceſsiue paſsion, whereof mention is made heere: namely that wee ſhall wiſh for death, as men in deſpaire, and ſhall hauehave no aſſuagement of our miſeries, but only to deſire God to ouerwhelme vsus out of hande. But 40the conueniente remedie of this diſeaſe is, to referre our ſelues to Gods prouidence, that hee may ſee brightly for vsus, and that ſith we bee blynd, and in darkneſſe, our God may guyde vsus as he knoweth is good for vsus, and leade vsus foorth in all our enterpriſes. Behold alſo wherevnto the holy ſcripture bringeth vsus backe. Ieremie ſayth, O Lorde, I knowe that the way of man is not in his owne power, neither is it in man to walke and direct his owne ſteppes. This is as much to ſay, as a man taketh too muche vppon him, when he purpoſeth to diſpoſe of his owne lyfe. Let 50vsus vnderſtand then, that it is Gods will to humble vsus, in as much as he ſhutteth our eyes, ſo as wee ſee not what muſt become of vsus, and we know not too day what wee hauehave to do tomorow, but God entertayneth vsus by the day lyke iourneymen (as men terme them) after the maner of a hyreling, who being waged for a daye, woteth not who ſhall ſet him a worke the next morowe. Behold how God will hauehave vsus to liue, to the ende we ſhould learne to depend wholly vponupon him, ſaying. True it is Lord, that my life is frayle, but yet thou knoweſt what ſhall betide me, 60thou haſt forſeene it Lorde, and therefore I put my ſelfe into thyne hande. I hauehave many cares too tormente and trouble me, but I diſcharge mee of them intoo thy lappe: foraſmuch as I am ſure too bee ſafe vnderunder thy protection and cuſtodie, I holde my ſelfe contented. Thus we ſee how it behoueth vsus to deale: And when we hauehave this ſayd Prouidence of God thoroughly imprinted in our hartes, ſo as we can depend wholly vponupon it: although we bee turmoyled with many troubles in this world, yet we ſee a good foundation that will make vsus to ſtand ſteadie and conſtant in our calling, to ſerue God according to hys will all the dayes of our life. Then let vsus learne to ſettle our ſelues vponupon the ſayde prouidence of God: and when we ſee things ſo ſhuffled togither in the worlde, as wee know not on whych ſyde to turne vsus, we may not therefore ceaſſe to be apeaceable and quiet, aſſuring our ſelues that God ordereth and guydeth all things in ſuche wiſe, as there is nothing that can hinder the welfare of the faithfull, ſeeing that he hath once takē them into his protectiō. Thus we ſee what we hauehave to marke in this ſtraine: Now in the ende Iob addeth, that hee hath no rest, and that …e is in beauineſſe before he take his repast: and yet notwithſtanding (ſayeth he) I hauehave not behaued my ſelfe heeretofore as moſt men do: I hauehave not ſettled my ſelfe in my proſperitie, but I hauehave continually feared the miſerie that is come vppn me. Let vsus marke then this complaynt of Iobs. For on the one ſyde it ſheweth, that his miſerie was extreme: and therewithall (ſayeth hee) what is the cauſe why GOD handleth me ſo? For when God threateneth menne, hee ſayeth: Foraſmuche as thou haſt made thy ſelfe drunken in thyne owne pleaſures: foraſmuch as thou haſt bene as it were blinded by them: foraſmuch as thou wart ſo altered when I didde thee good, that thou haſt not knowen mee: thou maiſt ſee wherefore I intend to puniſh thee. And God ſheweth preciſely that he cānot away with this fleſhly ſelfeloue which is in men. For whē they weene that they ſhall alwayes hauehave eaſe at will, and when they ſhall ſay peace, and all is ſafe: behold a ſodayn ſtorme ſhall ouerthrow them, which they forſaw not afore hād. VVe ſee then how god puniſheth this preſumption and raſhneſſe that is in men, who whyle they bee in proſperitie, beleeue they ſhall dwell in it for euer, and in the meane ſeaſon conſider not that they are in the hande of God, nor thinke vponupon their owne frailtie. But God cannot abide that, for when we be at our eaſe, wee muſt referre all vntounto God, and therewithall prepare ourſelues too bee afflicted when it ſhall pleaſe hym, and in ſuch maner as hee knoweth to be expedient. So then, for aſmuche as GOD threateneth thoſe that are blynded after that manner in their pleaſures: Iob beholding himſelfe ſo ſore tormented and afflicted, was amazed at it, bycauſe hee had not at any tyme ſotted hymſelfe in his abundance, but had alwayes fore miſtruſted the miſchiefe that was nowe lyghted vppon him, and had not borne hymſelfe in hand that hee ſhould from thencefoorth continue in the eaſe and proſperitie that God had ſet him in, lyke them that thinke no more of their mortall lyfe, when God hathe once aduaunced them aboue others. He ſayeth he had continually thought afore hand on the miſeries that myght happen vntounto him. How then hapned it that hee was ſo ouertaken? Although this thing cannot now be diſcourſed at length: yet may we gather thereby p. 67in one word, that in aſmuch as Iob (who had alwayes put himſelfe in a readineſſe to indure the aduerſitie that God ſhould ſend vntounto him) was ouertaken with ſuch anguiſhe and ſo greate: it ſtandeth vsus on hande to looke to hauehave much worſe, according to our deſerts. And if God ſpare vsus and hold vsus vp for a time, let vsus not therevppon conceyue any vayne and fond imagination, to thinke that no aduerſitie can touch vsus. For if wee thinke ſo, God muſte wake vsus vp in good earneſt, and ſhewe what power and authoritie he hathe ouer vsus. VVhat muſt we then do? we 10muſt be vigilant to keepe good watch, and ſpecially when God handleth vsus gently, ſo as wee ſuſteyne no aduerſitie: yet notwithſtanding wee muſt hauehave an eye to that which may betyde vsus, after the example of Iob. For if the miſerie that he miſdoubted, lighted vponupon him, wee maye be ſure we are not ſharper ſighted than hee was, to foreſee a farre off the inconueniences that may hit vponupon vsus. Alſo when we be falne into them, let vsus not therefore ceaſſe to reſort to our God. For we ſee how God hath ayded his ſeruant in the end. And although hee ſeemed to be plunged into the gulfe of hell: yet notwithſtanding God reached him his hande and therefore let vsus alſo hope for the like towards our ſelues.

Now lette vsus pray thys good God, that it may pleaſe him to open our eyes, that wee maye the better knowe what is needefull for vsus, and that when wee ſee too howe many wantes and miſeries wee bee ſubiecte in this worlde, wee may learne to ſigh and grone: and ſpecially that foraſmuch as we be hild here in the bondage of ſinne, ſo as we can not ſerue our God in full libertie, wee may long for the kingdome of heauen, where wee ſhall hauehave full perfection and enioyemente of the graces, whereof we hauehave but a taſt in this worlde: and alſo where we ſhall be ioyned too our heade Ieſus Chriſt, to reygne with him in euerlaſting glory. That it maye pleaſe him to graunt this grace not only too vsus, but alſo to all, &c.