Sermons on Job, Sermons · Chapter 18 · Sermon 68
The .lxviij. Sermon, which is the ſecond vponupon the .xviij. Chapter.
12 His ſtrength ſhalbe in famine, and breaking of anguiſh ſhalbe at his ſide.
13 The firſtborne of death ſhall eate vp his braunches or the members of his skinne, yea it ſhall eate vp his members.
14 His hope ſhall be rooted out of his tent, and the king of feare ſhall make him come.
15 He that is none of his ſhall dvvell in his tent, and brimſtone ſhall bee povvred vponupon his dvvelling place.
16 His rootes ſhall vvither bylovve, and his boughes ſhall bee cut off aloft.
17 His name ſhall periſh from of the earth, and he ſhall hauehave no more renoume any vvhere.
18 He ſhall be caſt out of light into darkneſſe, and driuen quite out of the vvorld.
19 He ſhall hauehave nother Sonnes nor graundchildren among the people, nor any ouerliuer in his dvvellings.
20 They that liue after him ſhall be aſtonied at his day, and they that go afore him ſhal be caught vvith feare.
21 Surely ſuch are the Tents of the vvicked, and the place of him that knovveth not God.
WEe hauehave too go forwarde with the matter that was begunne yeſterday. For here Bildad ſheweth that God ſuffereth not the wicked too ſcape vnpuniſhed, howſoeuer the worlde go. This ſaying is very true (as I ſaid afore) if it bee rightly vnderſtood: that is to wit, prouided that we minde not to binde God in ſuch wiſe as wee hauehave bene wont too do, to puniſh the wicked after this maner or that maner, but giuegive him leaue to execute his owne iudgements. And now let vsus looke vponupon that which followeth. Here Bildad ſayeth firſt of al, that famine ſhall be the ſtrength of the wicked, and that breaking ſhallbe readie [or iuſt by him] at his ſide. VVhen he ſpeaketh of ſtrēgth, no doubt but he meeneth not all abilitie: as if he ſhould ſay, that the wicked mans nurriſhmēt ſhal be turned into hunger? And herevnto agreeth the ſecōd part of the ſtreyne where he addeth, that his ſides [or ribbes] ſhall do nothing elſe but burſt aſunder. For the ribbes betoken ſtrength, according as wee know that the fleſh alone were not able to beare vp a mā vnleſſe he had ribbes which are of a harder ſubſtance, wherin conſiſteth al the force of him. Then in effect we vnderſtād that god will ſo curſe the wicked, that although they ſeeme ſtrōg, and wel furniſhed of al that belongs to them, yet ſhal not that keepe them from broozing and breaking. And that we may fare the better by this ſentēce, we hauehave to mark, firſt that according to the Scripture, Man is not nurriſhed by only bread, but by eueryevery woorde that proceedeth out of the mouth of God. VVherein Moyſes doth vsus to wit, that the abundance which we hauehave is not able to ſuſteine vsus. VVhat then? nothing els but the grace of God. If it pleaſe our Lorde, wee ſhall bee fedde though there want bread, drink & meate, according as he ſayeth, he wil feede thoſe that are his, euen in the time of famine. But cōtrariwiſe a man may hauehave his garners full and well ſtored, and he may be ſo full till he burſt: and yet ſhall he not be ſuſtenanced euer a whit the more for it. To be ſhorte, God ſhewed once in the Manna, how it is he onelyonly that ſuſteyneth vsus by his power. If the foode that we eate be bliſſed of God, it will ſerue our turne as the Manna did: and if there be any ſcarcitie of it, God will well ſupply it. Againe if Gods bliſsing bee not vponupon vsus, nothing can do vsus good, wee muſt needes wexe leane, wee muſte needes ſtarue and pine away with our abundance. Then is this ſentence of Bildads very true, and we ſee there are many other textes of Scripture that agree with it. VVherefore let vsus learne to profite our ſelues by it, & let vsus vnderſtād that wee hauehave nother ſtrength nor ſuſtenance but by the ſpreading out of Gods goodneſſe vponupon vsus, whiche is the thing from whence we drawe lyfe, and the meane wherby wee bee preſerued and maynteyned in our ſtate: and therefore let vsus ſettle our whole truſt vponupon that. Furthermore when wee ſee the wicked to be ſtrong: lette vsus aſſure our ſelues that it ſhall not laſt euer. True it is that wee muſte not imagine as Bildad did, namely that God ſheweth to our eyeſight the thing that is ſpoken here: but wee muſte tarie paciently, and giuegive God leaue to execute his judgements when he ſhall thinke good. Thus ye ſee what we hauehave to marke in this ſtreyne. And now he addeth immediatly, that the first borne of death ſhall eate his braunches, or the members of his skinne, yea, it ſhall eate his members, for that parcell is repeted. VVhereas mention is made here of the firſtborne of death, it behoueth vsus too vnderſtād ſome exquiſite kind of death. For when ſome mē die, we ſee they paſſe away eaſily, & God ſpareth thē. Otherſome are tormented in ſuche wiſe as they pine away by peecemeale, and are worne away too the harde bones: and otherſome go away without any feeling. Then let vsus marke here, that this woord, The firstborne of death, carieth in it a great force, when a man is hilde as it were vponupon the racke, and that God diſmayeth him and frayeth him, and wrappes him in anguiſh on all ſides, in ſomuch that he ſeeth nothing but a bottomleſſe pitte of horrible feare. Bildad therefore ſayeth it ſhall happen after that maner to the wicked. True it is that all of vsus are mortall, and that God hathe put vsus into this worlde with condition to take vsus hence againe. Surely we cānot come to the heauēly life, except the corruptible that is in vsus be firſt put away as S. Paule ſpeaketh VVhat muſt be done then? Let eueryevery man diſpoſe himſelfe to die, aſſuring our ſelues that God doth vsus an ineſtimable grace in voutchſafing to deliuer vsus frō corruptiō by the meanes of death: & that although this trāſitory lodging of our body be deſtroyed, yet will he reare vp a new buyldingin vsus which ſhall be much more excellēt, in aſmuch as we ſhall be clothed with glorie & immortality. But on the cōtrarie part let vsus aſſure our ſelues that our Lord will ſende the firſtborne of death vpō the wicked, ſo as their death muſt be full of terrour, without any cōfort, & vnaſſwaged of the miſery that is in it. And here ye ſee that the thing wherein we differ from the vnbeleeuers is, that although both of vsus muſt be fayn to paſſe through death togither, and that the ſame be common to all men without exception: yet notwithſtandinge God reacheth vsus his hande when wee come to the poynt of death, ſo as wee go to him with a quiet minde, & are able to cōmende our ſoules vntounto him with a true and rightordered truſt, that hee may receyue them as a good and faythfull keeper. But as for the wicked, they muſte bee fayne too go hence with great violence, and to bee troubled and diſmayed, and too ſtriue with God and to ſtorme, and to hauehave nothing that may comfort them. Neuertheleſſe let vsus bethinke vsus of that which hath bene ſayde: namely, that this thing ſhall not be alwayes apparant. For ſometime God ſendeth a violent death too his children. But although their body bee payned, yet is not their ſoule therefore in the worſe cace. And this is it wherein Baldad was deceyued, according as wee hauehave alwayes too beare in minde, that wee muſte not iudge by eyeſight: but for aſmuche as Gods iudgements are hidden from vsus, and wee know not how God executeth them: we muſt not vſe our owne wit and imagination in that behalfe. Howebeit if God execute his iudgements after a viſible maner: let vsus marke them, that wee may take good by them. If wee ſee them not: well, let vsus vnderſtand that hee hath reſerued the vtterance of them till the laſt day, for the triall of our fayth. But yet in the meane whyle wee muſt bee fully reſolued, that although death be common too all men, yet are the faythfull ſo comforted and ſtrengthened by Gods goodneſſe, as they come willingly vntounto him, knowing that hee will receyue them, according alſo as they bee ſure that he will keepe their ſoules well and ſafely vntounto the latter day: in ſo much that they cannot periſh, bicauſe hee hath cōmitted thē into the hād of our Lord Ieſus Chriſt, and he hath taken them into his protectiō. The faythfull therfore wil go willingly vntounto death. Contrarywiſe there lighteth an exquiſite and dreadfull death vponupon the wicked, bycauſe that firſt they knowe not whither they goe, and ſecondly Gods Iuſtice purſueth them in ſuch wiſe, as they can cō ceyue nothing but feare and diſmayedneſſe. VVhen we heare that the ſayde priuiledge is giuen too vsus, wee hauehave good cauſe to thanke our good God, and to prepare our ſelues to liue or die at his pleaſure. Then lette vsus not bee ſtubborne when hee goeth about too take vsus out of this worlde, ſith ſuche comfort is prepared for vsus. Now it inſueth immediatly, that his hope ſhall bee rooted out of his tent, and that hee ſhall bee brought too the king of death. VVhen he ſayeth that the hope of the vngodly ſhall bee rooted out of his tent: thereby it is done vsus to vnderſtād, that God will for a time lodge ſuch as are vnworthie of it, ſo as they ſhall hauehave eaſe at will, yea and dwell in palaces, whyle in the meane ſeaſon the poore faythfull ones ſhall ſcarſely hauehave a little cotage too retyre vntounto. Thus the deſpyzers of God, whiche are giuen too all naughtineſſe, ſhall dwell in this worlde as though the Lordſhip thereof belonged too none but them. They ſhall hauehave wide and large houſes, they ſhal hauehave goodly long walks, and therewithall their truſt ſhall bee in their pleaſures: that is to ſay, they ſhall thinke themſelues ſo well ſettled, as they may neuer be ſhaken, according alſo as it is ſayde in the Pſalme, that they ſhal repine at the order of nature: and if a man looke vponupon the buyldings that they make here bylowe, it ſeemeth that they bee ſo highly aduaunced, as the hand of God cannot touche them. Thus yee ſee the twoo things that are ſhewed vsus in this ſentence, And therefore when wee ſee the deſpyzers of God in their brauerie, and in their iollitie, let vsus not be abaſhed at it. VVhy ſo? For it is not of late dayes that ſuche trade began. Our Lorde will hauehave vsus to behold theſe thinges to the end we may know that we be not yet come to our heritage, but our ſaluatiō is yet hidden. Thus muſt we not be troubled nor offended when we ſee the wicked to proſper, & to hauehave their ful ſcope, & to hauehave fayre dwelling places, yea & to truſt in their good fortune, and to be puffed vp with pride, and to hauehave ſo ſuregrounded hope (to their owne ſeeming) as may be. VVhē we ſee this, well, it is no newe thing. But what? Let vsus marke how it is ſayd, that hope is rooted out of their dwelling place: that is to ſay, that although the world ſee thē in ſuch p…pe now adayes, & ſo fenced & furniſhed as they ſeeme to bee rāpirde on al ſides, & that no harme may come neere thē to incōber thē: & although the worlde ſee them well at their eaſe, & that the ſame is like to cōtinue with thē euer after: yet wil God performe that which he hath ſayde And it is not for naught that he hath ſpoken both of their dwelling places & of their hope For therein it is ſhewed vsus that God wil not be letted to execute his vengeance vpō thē, notwithſtanding that they be ſo highly aduaunced for a time, and as it were exempted from all the miſeries of this worlde. And in the ende it is ſayd, that they ſhall come too the king of feare. Like as before, mencion was made of the firſtborne of death, to betoken a violent death, & a death that is more terrible than common death: So likewiſe when Bildad ſpeaketh here of the king of feare, he betokeneth a royall and exquiſite feare, that is to ſay, the greateſt feare that is to be found. True it is that by this ſimilitude wee may take the Diuell for the king of feare: but the natural meening is that which I hauehave touched afore. And ſurely the firſtborne of death, and the king of feare, are all one maner of ſpeeche. So then let vsus marke briefly, that here the wicked are threatened to be driuen into ſuch a terrible and exceſsiue feare, that all the feares in the worlde which the godly do conceiue, are nothing to it. And we muſte marke this ſentence well. For if God ſende vsus any occaſion of care and feare, wee be grieued at it: and truly the chiefe benefite that we can wiſh in this lyfe, is peace, ſo as wee be ſet free and exempted from all miſdoubting and carefulneſſe. Yet notwithſtanding if God will hauehave vsus to care, wee muſte not therefore be out of quiet. And why? For when we be ouertakē with feare, although the ſame be greate, yet is it the meane whereby God prouoketh vsus to reſort vntounto him. For we would neuer come to hyde our ſelues vnderunder the ſhadowe of his winges, if wee were ſafe and ſure on all ſides. It is with vsus as it is with little children: for as long as they be not afrayd they ſport and play, and runne euerywhere. But if they bee ſcared with any feare, a man ſhall not get them out of their mothers lap. The little chickens would neuer gather themſelues ſo haſtily vnderunder their dammes wings, as when they be ſcared and put in feare. VVee bee ſo witleſſe, that if wee knowe there is no daunger for vsus, wee play the ſtray beaſts. And therefore our Lorde too drawe vsus home too him, ſendeth vsus ſuch feare, as wee bee fayne ſpite of our teeth too acknowledge that our life is vnſure, if it be not garded by God. Thus ye ſee whereto the cares and feares that God ſendeth to his children, do tende. Againe they be a meane too make them diſtruſt their owne ſtrength▪ For wee can neuer truſt throughly in God, except we be diſcouraged in our ſelues ſo as wee knowe not where too become. Therefore it is good for vsus to bee put in feare. Howbeit when wee ſee the wicked in ſure ſtate, lette vsus bee of good cheere, for the reſte that they inioy as now, muſt in the ende be deerely payde for. And why? They ſhall go too the King of feare: that is too ſay, they ſhall hauehave ſuche flightings as nothing may deliuer them from them, but they ſhall liue in extreeme torment and anguiſh: in ſomuch that if a man would bring them backe againe to God, he ſhould not preuayle: and if he ſhould tell them that they ought too humble themſelues vntoo God that they might reſt vpō his goodneſſe, they ſhould not vnderſtand a whit what he ment, nor be able to taſte thereof. Behold (I ſay) what the aſtoniſhments of the wicked are, which dally nowadayes with God. Thus yee ſee in effect what wee hauehave to remember in this ſtreyne. And conſequently it is ſayde, that one whiche is none of his ſhall dwell in his tent, and brimstone ſhall bee powred out vponupon his houſe. Some men ſet it downe, that he ſhall dwell in his tent: howbeit bicauſe it is none of his own, brimſtone ſhal be caſt downe vponupon it. But that is harde and ſtreyned. Let vsus marke then that Bildad ment rather, that the dwellingplaces of the wicked ſhall periſh, or elſe be conueyed ouer vntounto ſtraungers. This is the effect of his meening here, like as in other textes the like is ſayd of vineyardes and landes. And it is the ſame curſe that Moyſes pronoū ceth againſt ſuche as obey not God, nor hauehave not ſerued him, but hauehave bene vnthankfull and rebellious towardes him. Thou ſhalt plant vines (ſayeth he) and another man ſhall gather the grapes: thou ſhalt ſowe and another ſhal reape thy harueſt: thou ſhalt builde houſes and ſtrangers ſhall dwell in them. Then if this curſe be performed, wee muſt acknowledge it to be the hand of God. And (as Bildad ſayeth) they that poſſeſſe great houſes for a time, ſhal be caſt out of them at length, and others ſhall come into them. Yea and euen while they thēſelues dwell in them, God wil ouerthrow thē. There ſhal neede no extortioner to thruſt thē out, nor any other enimie to inuade them & to ſpoyle them of their poſſeſsiōs. For brimſtone ſhal fall vpō them frō aboue, that is to ſay, God will finde meanes vnknowne to mē & extraordinarie, wherby he will make the wicked to periſh, notwithſtanding that they be ſet vp aloft in their ſhrynes & noman put them out of them. Ye ſee in effect what is conteined here. And this is a true and very notable ſentence, ſo we hold vsus to the prouiſo that hath bene ſet downe by me. I ſay we muſt beare in mind, that Gods iudgements go not all after one rate in this world, nor are executed after one viſible maner, that our ſenſes may perceyue them. Sometimes God cauſeth his children to be toſſed frō poſt to piller, as we ſee: nother is it of the preſent time only that S. Paule ſayd, we be without reſte. Meeneth he that it is a curſe layd vponupon Gods children, that they ſhould bee alwayes wandering in this world? No: For therby they be taught, to ſeeke their heritage & reſt that is prepared for them aboue. Therefore whereas the faithfull are as birdes vponupon a bough (as men ſay) ſo as they wote not where to abide, but are remoued to & fro: it is not executed vponupon them as a curſe, but rather it is turned wholly to their welfare & ſaluatiō. Howbeit as oft as we ſee our Lord leaue the wicked & the deſpyzers of his woord: it behoueth vsus to vnderſtand, that he giueth a taſte of his curſe in that cace. Againe, when they dwell quietly in their houſes and noman troubleth them: God hath thunder and brimſtone in his hand, and can ſoone deſtroy them. For although all men fauour them, and that the worlde maynteyne them and holde them vp ſo as they be throughly fenced on all ſides: yet can not al that ſhet the gate againſt God, but that he may reuendge on his ſide when he liſteth. Immediatly there followeth, that his roote ſhall wither beneath, and his boughes bee cut of aboue. Here nowe againe Bildad dothe vsus too vnderſtand that the wicked ſhall be cōfounded, notwithſtanding that their ſtate ſeeme as happie as any may bee. For therevnto dothe this ſimilitude leade vsus. Certeſſe he likeneth them too a tree that is rooted in the ground. Marke me a tree that is well planted, & afterward ſpreadeth out aboue as wel in trūke as in boughes, which bear leaues, floures and frute: and euen ſuch is the outwarde ſhew of the wicked, and of the deſpyzers of God: & ſuch ſimilitudes are well woorthie to be noted. For (as I hauehave declared alreadie) we muſt not be greeued at al when we ſee that God doth not at the firſt daſhe puniſh thoſe that ſteppe out vntounto euill, but rather ſeemeth to beare them good will and to heare their petitions. This troubleth vsus, and our deſires boyle within vsus, ſo as we would faine that God ſhould take vengeance out of hande. So much the more then behoueth it vsus too marke well how it is ſayde here, that the wicked may wel be like vntounto fayre trees, according as it is ſayde in the. 37. Pſalme, I hauehave ſeene the vngodly aduaunced ſo high, as he ſeemed like a Cedre of Libanus. For like as Ceders are higher than other trees: euen ſo are the wicked among men, in ſomuch as it ſeemeth that all men els ſhould ſtoupe vnderunder thē. But what for that? I went by, (ſayeth Dauid) and kept on my way, and when I came backe againe I ſawe there was no print of them remayning. VVhereas he ſayeth he went by, he meeneth that he taried paciently til God had accōpliſhed his worke, and that the full time was come. Euen ſo muſt we do: when wee ſee the wicked in proſperitie, the ſame muſt not hinder vsus from following our courſe, till we be come thither as God calleth vsus. Thus yee ſee what wee hauehave to marke in this text, for the firſt poynt. Secondly it behoueth vsus too marke this threatening: that when the wicked ſhal hauehave taken deepe roote, and be come to ſuch proſperitie as there is no likelihood that euer any winde or ſtorme ſhall ſhake them: then ſhall their roote wither beneath: that is to ſay, then will God worke after ſuch a ſorte, as they ſhal be throwne downe and conſumed: and theyr braunches ſhal be cut off aboue: that is to ſay, God will perſecute them by all meanes. Now when wee ſee this, let vsus reſorte to the promiſes that are giuen to Gods children: according as it is ſayd, that the man which feareth God ſhal be like a tree planted by a riuers ſide, which alwayes draweth moyſture and nurriſhment too it, and that ſuch as are of a perfect beleefe in God, are like thervnto, as it is ſayd in leremie. Therefore let vsus pray God that we may draw moiſture from him, and that the thing which is ſpoken in another place of the Pſalmes, may be fulfilled in vsus: namely that the rightuous ſhall floriſhe as the palme tree, & proſper euen in the houſe of the Lord: Alſo let vsus pray our Lorde to nurriſh our roote beneath, that although wee carie no outwarde ſhewe before men, yet we may not ceaſe to hauehave our life hidden in Chriſte. And that if it pleaſe him to giuegive vsus any countenance the ſame may be to the magnifying of his bliſsing, ſo as wee may be an example and record of his goodneſſe: and that if it pleaſe him at any time to cut off our boughes, he wil alſo make that to turne to our profite, as when a man cutteth or ſhreddeth a vine, it is to make it beare good fruite afterwarde, whereas if it were lette alone it would growe wilde. Then let vsus be ſure that if it pleaſe God to cut off our boughes, it is too make vsus yeelde the more fruite in him by taking away that which is ſuperfluous in vsus, that all things may turne too our benefite. Beſides this, it will ſerue alſo to reſtreyne vsus frō being tempted to pray God to make vsus like the wicked▪ that is to wit, to make vsus proſper as they doo. Thus much concerning this ſimilitude. And it is alſo ſayd, that their memoriall ſhall periſh in earth, and that they ſhall hauehave no more renowme any where. True it is that we muſt not put our truſt in this worlde, too ſeeke renowme and glorie here. For the holy Scripture mocketh ſuch kinde of vanitie, ſaying that ſuch as doo ſettle their names in earth, know not what God and his kingdome meene. Therefore wee muſt not be deſirous too make our ſelues renowmed in this worlde. Yet is it not in vaine alſo that God hath promiſed it as a bliſsing too his children, that their name ſhall continue for euer, and that it ſhall be bliſſed. And how is that? It is bicauſe our Lorde (ſpite of the churliſhneſſe of the worlde) will notwithſtanding make his ſeruants honorable and in good eſtimatiō. They may be deſpized for a time, yea and ſubiect to many ſlaunders and reproches. But God will deliuer them at length, and bring to paſſe that their rightuouſneſſe ſhal be knowne. Ye ſee then that the memoriall of good men and Gods children ſhall be bliſſed. True it is, that this is not alwayes accompliſhed in the world, but yet it falleth out ſo oftentimes. Againe whereas God ſpeaketh of renowme or memoriall, he meeneth it in reſpect of ſuch as hauehave diſcretion too iudge. For the vnbeleuers are blinde and ignorāt in diſcerning Gods children aright: but yet doth not that diminiſh any thing of the promiſſe that God maketh vsus. But now let vsus come too Bildads ſaying, that the memoriall of the wicked ſhall periſh. Let vsus marke that his ſo ſaying is a curſe peculiarly belongyng to the deſpizers of God, according to that which I hauehave touched alreadie. For they bee drunken in their fooliſh ambitiō, ſo as they beare themſelues in hand that their name ſhall neuer fade in the worlde but men ſhall hauehave it in remembrance for euer. But we ſee how it goeth cleane contrarie with them. For what is the cauſe that they turmoyle themſelues after that ſorte? It is too hauehave men to talke of them. VVell then, are the deſpyzers of God deſirous to make themſelues renowmed in the mouths of men? God will turne it quite and cleane to the contrarie. For if their remembrance continue: it ſhall be in reproche, and men ſhall not ſpeake of them but in skorne and mockage. And as for them that hauehave bene caried away with this ſayd vaine deſire, do we not ſee that God hath buried them, ſo as menne coulde no more tell what was become of them? VVhereas it ſeemed that they ſhould be talked of while the worlde indured, and whereas they themſelues ſurmized that eueryevery of them ſhould become greateſt,) for although they ſawe many go before them, yet did eueryevery of them thinke with himſelfe, I ſhall be chiefeſt:) yet hath God buried them as I ſayde afore, and if men ſpeake of them, after what maner is it? EueryEvery man is made priuie too their naughtineſſe and ſhame. And doth not this come of the ſayd curſe of God? Therfore lette vsus marke that Bildad hath expreſſed here the chiefe thing that thoſe kinde of men ſeeke whiche are giuen to the worlde. And that ought to bee well marked. For if God make our name to periſh too the worldward: what loze wee by it: what harme hauehave wee by it? For wee knowe our names are written in the booke of lyfe. Be glad (ſayeth our Lorde Ieſus Chriſt too his Diſciples) for your names are written in Gods regiſters too your euerlaſting ſaluation. Is not this ynough to content vsus? VVee be not like theſe fooles that hauehave none other immortalitie than to make themſelues to be ſpoken of. For that were ouergreat fondneſſe. But wee know that God hath written our names in his booke, and ingroced the recorde with his owne hande, that is too ſay, in his owne euerlaſting determination, (for Gods hande is the vnchaungeable ordinance that hee hath appoynted) and afterward ratified the whole with the bloud of our Lord Ieſus Chriſt, & finally ſealed it by the working of his holy ſpirite. Seing then that wee hauehave our memoriall there among the Angels of heauen, and among the Patriarkes, Prophets and Apoſtles: hauehave wee not cauſe too be concontented? And ſo albeit that our remembrance be razed out of the worlde: yet ſhall wee looze nothing by it. But wee ſee that God maketh the memoriall of his ſeruants to be bliſſed, (as I ſayd afore) notwithſtanding that they be deſpyzed for a time, and counted in the world to be dirt and dung, as Saint Paule ſpeaketh: for he likeneth them to guttes full of filthineſſe that are caſt away. Thus then the faythfull are exercized for a time, yea & they are vnderunder the curſe of men, as though they bare al the ſinnes of the worlde: but in the end God maketh their rightuouſneſſe to ſhine foorth as the breake of the day, and they are had in bleſſed remembrāce. VVe ſee that Abraham in his time was deſpized and ſhaken off. VVhat may a man thinke of Iacob? and yet we ſee that their memoriall is bliſſed. Euerie man ranne vponupon Dauid, they curſed him, they ſpited him, he became as a worme of the ground, he was made a skorne and mockingſtocke to the verieſt raſcalles, and eueryevery man did as it were lothe him: and yet notwithſtanding, we ſee that his remembrance is bliſſed, yea euen in Gods Churche. For as for the vnbeleeuers, a man muſt not ſeeke to hauehave any renowme or remembrance among them, bicauſe they bee wretched blinde ſoules that cannot iudge nor are able too diſcerne betweene white and blacke. Thus ye ſee what we hauehave to marke in this ſentence. And conſequently heere is added, That they ſhall bee cast out of light into darkeneſſe, that they ſhall bee driuen out of the worlde, that they ſhall hauehave neyther children nor Graundchildren-among the people, and that they ſhall hauehave no ouerliuer or heyre in the lande where they dwell. Heere Bildad confirmeth the matter that hee had treated of: which is, that if God make the wicked to proſper, that is not alwayes. And that is verie true. For what happineſſe is there in their ſtate, ſeing that all their laughter muſte be turned into ſorow. So then let vsus aſſure our ſelues that the preſent light of the wicked ſerues but to leade them into the way of darkneſſe. VVhen we heare this: if wee be in darkneſſe (that is to ſay in aduerſitie, according alſo as the worde importeth) ſo as we wote not on which ſide to turne vsus, bycauſe we be beſette with ſo many miſeries round aboute, as wee ſee no way out of them: well, let vsus for our parte aſſure our ſelues, that the ſame darkneſſe be it neuer ſo great, ſhall be a pathe to leade vsus to Gods light. For hee hath wonderfull meanes to leade his children too ſaluation, yea euen when he ſeemeth fully minded to deſtroy thē. Are we then as it were vndone? Let vsus aſſure our ſelues, that by that meanes God draweth vsus to ſaluation. Are wee in thicke darkneſſe, let vsus aſſure our ſelues that he can well bring vsus to light. Thus yee ſee what wee hauehave to gather vponupon this text. Contrariwiſe, do wee ſee the wicked puffed vp with their nobilitie, and make great braueries, and ſpread out their wings? VVell, it is true that they are in greate brightneſſe: but lette vsus tarie till God performe that whiche is ſayde heere: that is too witte, till hee bring darkeneſſe vppon them. Thus (as wee ſee) heere is a verie profitable thing for vsus to knowe: whiche is, that although God make the wicked to proſper for a tyme: their cace is neuer the better for it, for alwayes the ende muſte bee looked vntounto. And contrarywiſe, thoughe the poore faythfull ones bee diſtreſſed heere, ſo as they wote not where to become: their ſtate is neuer the worſe for all that. And why? Let vsus looke vponupon the ende: whiche is, that by this darkeneſſe God meeneth too bring them light. Againe, whereas it is ſayde that the wicked ſhall hauehave neyther children nor ofſpring, nor leaue any heires in their dwellings: that is according to the curſe of the lawe. For it is ſayde that iſſue is a bliſsing of God. And although our Lorde would that all the benefites of this life ſhould be dedicated vntounto him, and that men ſhould acknowledge him to bee the authour of them, and yeelde him prayſe for them: yet notwithſtanding he auoucheth it to be a ſpeciall benefite when he giueth men iſſue. Now although the law were not written in Bildads time: yet had hee the ſame doctrine printed in his hart by God▪ that is to witte, that our Lorde will roote out the wicked, ſo as hee will not leaue one of their race, but al ſhall be brought to naught. If any man alledge, that our Lord doth often ſuffer euen his owne children to be barraine: the anſwere herevnto is, that ſuch maner of curſings are oftentimes turned into bliſsings vntounto Gods children. Neyther muſt we make a generall and indifferent rule to ſay, that God doth in all caces woorke his ſayings viſibly to the eye. For wee muſte leaue the choyce of that too himſelfe too diſpoze thereof in time and place as he ſhall thinke good. VVee may ſee then that ſometimes a faithfull man and one that feareth God ſhall hauehave no iſſue in the worlde: and yet is it not too bee ſayde therefore, that hee is cuiſed of God. For beholde the firſt rightuous man: what iſſue left he behinde him? Yea and when the promiſe was made to Abraham, that his ofſpring ſhoulde bee as the ſande of the Sea, and as the ſtarres of the Skie. Had hee a great number of children? How many children left he after his death? True it is that hee had diuerſe other children beſides Iſaac: but God did cutte them off, according alſo as they were not woorthie too bee Abrahams children. True it is alſo that after him his ſonne Iſaac had but two children: and one of them was a murtherer in his hart, by meanes whereof he was faine to put away the other, and to baniſh him his houſe. VVee ſee then that although the godly leaue no children after their deceaſſe: yet are they not therefore the leſſe bliſſed of God. For they hauehave an euerlaſting fatherhood in heauen, in that it pleaſeth God to ioyne them not only with all the Saincts and faithfull ones: but with the Angelles alſo. But as for the wicked, it is too bee knowne that the want of iſſue is a curſe of God vntounto them. For to their ſeeming, all were forlorne with them, if they might not hauehave an heyre to ſucceede them. And God diſappointeth them of it by his rightfull vengeance, and as by a puniſhment meete for them, bicauſe it is altogither againſt their liking. This is it that wee hauehave to marke in this ſtreyne. Now furthermore Bildad concludeth in the end, that ſuch as come after them ſhall be amazed at it, and ſuche as go afore them ſhall be afrayde, and that ſuch is the dwelling of the wicked, & of thoſe that feare not God. This ſerueth to cōfirme his matter: that is to witte, that God will puniſh the wicked in ſuch wiſe, as the worlde ſhall be aſtoniſhed at the ſight of their ſtate, it ſhall be ſo vnhappie. This ſaying is verie true, and we ought to aduaūtage our ſelues greatly by it, and beare it well in minde, prouided that we follow not Bildad in incloſing Iob and all ſuche as are afflicted, within the ſayde curſedneſſe. And why? For (as I hauehave ſayd) aduerſities light vponupon Gods children, as well as vpō the wicked. VVee muſt alwayes beware that we let God alone with the guyding of all things, as vntounto whome it belongeth. So then if we be poore and afflicted, ſo as the world eſteemeth vsus as wretches: let vsus not therfore ceaſſe to reſt vponupon the goodneſſe of our God, and too wayte his leyſure till he deliuer vsus for a full adoo, from all oure neceſsities and afflictions, [which thing he will do] if we referre all vntounto him.
Now let vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him too make vsus feele them in ſuche wiſe, as wee may humble our ſelues and be ſorie for them, and learne to take more profite of the miſeries and aduerſities that are ſent vsus in this worlde, than wee hauehave done hithertoo: that vponupon the knowledge of our faultes and ſinnes, wee may enter into examination of our lyfe, to miſlike of our vices, to the ende that being receyued to merciemercy by the meane of our Lord Ieſus Chriſt we may hauehave the more matter and occaſion to truſt to his goodneſſe for the time to come, ſo that whereas wee hauehave to walke through many miſeries and aduerſities in this worlde, we may not therfore ceaſſe to obey him alwayes to the end. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo, &c.