Sermons on Job, Sermons · Chapter 21 · Sermon 79
The .lxxix. Sermon, which is the ſecond vponupon the .xxj. Chapter.
7 VVhy do the vvicked liue and grovv olde and vvelter in riches?
8 Their ſeede is mainteyned before theyr eyes vvith them, and their generations is in theyr preſence.
9 Their houſe is quiet vvithout feare, the ſcourge of God is not vponupon them.
10 Their Bull commeth to gendering, and his ſeede miſſeth not: their Covve calueth, and is not barrein.
11 They ſende forth their little ones like ſheepe, and their children daunce.
12 They play vponupon the Taber and the Harpe: and make merrie vvith the ſounde of the Organs.
WE ſaw yeſterday for what intent Iob did ſet down a ſaying which at the firſt ſight might hauehave ſeemed euill: which was, that God leaueth the wicked vnpuniſhed. For that ſeemeth not too bee agreeable too his office: but rather that in as muche as hee is iudge of the worlde, it is his dutie to redreſſe the miſcheeues that are done here beneath. Ought he not to reſtreyn men when he ſees them out of ſquare? Or when he ſeeth himſelfe deſpized, ought he not to mainteyn his owne glory, & to pul down thoſe that are ſo mounted vp in pride and rebelliouſneſſe? But wee ſee that the wicked do rage againſt god, and abide by it. It ſeemeth thē that God is a ſleepe. Therfore doth not Iob blaſpheme God in making ſuch complaints. No: for his meening is to ſhew ſimply, that although God be the iudge of the world, yet it foloweth not, that the chaſtizings and puniſhments which he executeth vponupon ſinnes ſhould always be apparant, ſo as men might ſee them with their eies, and point at thē with the finger. Then if God delay his iudgements, it behoueth vsus to ſtay our owne wiſdome, and not to ſuffer it to raūge abrode after the imaginations of mans brayne, leaſt we be to haſtie. And though we ſee that the puniſhments are not ſo executed as were to be wiſhed, yet let vsus not be troubled nor offended at it: but let vsus quietly wayt till the cōuenient time be come, which god knoweth and not we. Now then we ſee in effect what Iob intended. Howbeit he intermedleth it alſo with the tēptations which the faithfull may hauehave. For inaſmuch as god maketh ſuch delay, and ſeemeth to them to be ouer…w: it cannot be but they muſt needs conceiue ſome greefe and weeryneſſe: but yet muſt we reſiſtit. Nowe let vsus ſee after what maner Iob ſpeaketh, VVheefore (ſaith he) do the wicked liue? wherefore become they old? wherfore increaſe they in riches? As if he ſhuld ſay, Among al their deſires men think the cheef and happieſt to be in helth, and ſecondly to hauehave long life, and thirdly to hauehave abundance of goodes. Theſe are the things wherein men do willingly place their felicitie. But all theſe are to be found in the wicked. Their cattell proſpereth, their offprings continueth, and all things fall out as they would hauehave it, and whē they hauehave led a ioyfull life, they go to their graue in the turning of an hande, that is to ſay, they linger not in pain as the godly do, which droope all their life long, and are full of diſeaſes, and pulled down with many miſeries. So then the wicked liue at eaſe, and in the ende God taketh them out of the world without any great greefe. By reaſon whereof it ſeemeth that the worſt ſort are moſt fauored of God. But … what cace were we if we ſhoulde thin… that God intendeth to execute none other puniſhments vponupon the wicked, than we ſee him execute at the firſt ſight? No we although we hauehave in effect all that Iob ſayth here: yet ſhall it bee good for the better inlightning of the whole, to vnderſtande Zophars errour. True it is that all the ſentences which wee hauehave heard in the former chapters are good and true. How be it (as I hauehave ſayd) they be miſapplied, bicauſe Zophar ment to conclude that if wee ſee a man ſore afflicted, we ought to ſay hee is an enimie of God: and that when we ſee a man liue at his eaſe, wee may knowe thereby that he is in Gods fauour, and that god loueth him. But we muſt not go ſo to work: and in verie deede it is the errour of the Sadduceis. For although the Sadduceis thought not the ſoule of man too bee immortall, but that men liued in this worlde as brute beaſts, and that there is neyther heauenly life nor reſurrection: although (I ſay) that they were ſo brutiſh: yet did they not thinke but there is a God, and that men ought to yeeld themſelues to the ſeruing of him, and to walke in vprightneſſe and in a good conſcience, and that God regardeth ſuch as lead a holy life, to ayde and ſuccour them and to ſhewe them his goodneſſe, and alſo that hee puniſheth the wicked. And how can this geere hang togither, ſeeing that commonly ſuch as feare God hauehave a verie euill life in this world? For the Sadduceis ſay, that God recompenceth his ſeruants in this worlde, and likewiſe puniſh thoſe that deſpiſe him. And ſo by their imagination, men ſhoulde hauehave no hope for the time to come, but the good or euill that euerie man ſhoulde receiue ſhould bee Gods well or ill dealing with him in this life. But too reſiſt ſuch imaginations, and too repreſſe ſo pernicious an errour, our Lorde of ſet purpoſe doth not alwayes puniſh the wicked, to the intent we ſhoulde knowe how there is another principall iudgement which is not yet ſeene. Againe, God doth not alwayes ſhew ſignes of the louelove that he beareth to his children. For hee leaueth them vp as it were to the ſpoyle and to the wide worlde, ſo as they bee martired and aſſayled, and yet hauehave no ſuccoure at his hande. And why? To the end we might know that there is a better and more excellent welfare laid vp for vsus in heauen. See how our Lord ſummoneth vsus to the latter day: and looke howe oft the wicked are not puniſhed as they hauehave deſerued, but are ſpared, or the good are afflicted as much as they can beare, and ſeeme not too bee hearde▪ though they call vponupon God, nor it cannot bee perceyued that God hath pitie vponupon them, but rather ſeemeth too turne his backe too them, and too hauehave ſhaken them off, and not to bee minded to deliuer them from the miſerie vnderunder which they faint: ſo often doth the trumpet ſounde in our eares. Nowe then wee ſee what the beaſtlineſſe of the Sadduceis was, to thinke that men were wholly mortall, and that there was no heauenly life for them, and that the good that we can hope for, or the euill that wee can feare, is but onelyonly in this world. But yet were they hardned in that groſſe and beaſtly opinion: and Zophar and his companions were after a ſort wrapped in the like conceyt. Beholde (ſay they) God is iudge of the worlde: and therefore if men bee beaten with his roddes, it followeth that he hateth thē, and that they be vtter caſtawayes. This concluſion is fond and naught. VVhy ſo? For it proceedes of this diueliſhe errour that mennes ſoules are mortall, and that there is neither reſurrection nor kingdome of God. But contrarywiſe, theſe twoo things may verie well agree: that is too wit, that God is the iudge of the world, and yet neuertheleſſe that the … may be as it were curſed heere, and their life ſubiect to many miſeries, whereas the wicked ſhall liue merily and proſper, and tryumph, and hauehave whatſoeuer they wiſh. Thoſe two things (I ſay) are not repugnant. And why? For Gods iudging of the world is not at our appoyntment, ſo as hee ſhoulde be faine to execute his iudgementes when the toy taketh vsus in the head: no: but God is iudge of the world, and yet notwithſtanding he may well diſſemble, ſo that whē men become froward and offende him out of meaſure, he ſhall not neede to make any countenance of puniſhing them, for (as I hauehave ſayd afore) hee reſerueth the iudgement till another time, and he is not bounde too ſhewe himſelfe a iudge too day or to morrow, neither is he like men which loſe the occaſions of dooing their buſineſſes. VVhen I hauehave a thing in hande, and the matter is eaſie for mee too compaſſe, if I take not the oportunitie, it ſlippeth away from mee: and if I woulde do it afterwarde, I ſhall come out of tyme. And why? For thereby God purpoſeth too ſtirre vsus vp to be diligent, and to enter when hee openeth vsus the gate, and to go on when hee ſheweth vsus the way. But as for himſelfe, he muſt not be ſubiect to our ſtate, as who ſhould ſay, that if he worke not out of hande, the oportunitie will ſcape him. No: he can alwayes recouer the tyme, houre, and meane at his owne pleaſure. And ſo let vsus marke that wee muſt not conclude that God muſt puniſh the wicked in this life, although hee bee the iudge of the worlde. T…, it is that we may conclude, that he doth it in part. …s how. God is iudge of the world, therefore it followeth that he ſeeth▪ he miſdeedes that are done, and that he noteth and …olleth them. Again he hath a care of the good and of ſuch as walke in his feare and ſeruice and truſt in him and call vponupon him, and he will ſuccour them. And in verie deede the faythfull perceyue that God is neere them and watcheth for their ſafegarde. They know it by experience bicauſe he addeth them by ſome meanes or other. The wicked alſo doo ſpyte of theyr teeth feele his hand when he perſecuteth them. But is it therefore to be ſayd that Gods iudgements are alwayes apparant: No. Or that he puniſheth euerie man heere after the meaſure of his deſerts. No. But God giueth ſome ſignes whereby it is knowne that all things muſt come to account before him, and that men muſt paſſe through his hande. Alſo he giueth ſome tokens, to ſhewe that▪ he neuer forgetteth thoſe that are his, but that hee hath them vnderunder his protection and ſafe keeping. Behold (I pray you) what wee hauehave to conclude when the holy Scripture telleth vsus that the world is gouerned by Gods prouidence and al things muſt be ordered by him. But (as I hauehave declared alreadie) if we woulde hauehave our Lorde to ſhewe vsus fully and perfectly as nowe that he is iudge of men: what ſhoulde bee reſerued to the laſt day, which is our whole hope. VVhen the holy ſcripture incorageth and exhorteth the faythfull to liue well and holily: it ſayeth, my freends lift vp your harts to the latter day. For it is impoſsible for vsus to ſticke vntounto God firmly and ſtedfaſtly without ſwaruing at anye time, except wee ouerleape the things that are heere beneath, and mount vp with our minds, that our anker hold be faſtened wholly there. So muſt it be. Thus then wee ſee that Iob incountered heere agaynſt the falſe and curſed opinion of the Sadduceis, who thought that God executed not his iudgements but in this tranſitorie life: and ment too ſhewe that the wicked maye well proſper and hauehave all things as they woulde wiſhe, and yet for all that, that wee muſte not bee out of quiet as though all things were gouerned by fortune and that there were nothing but diſorder heere by lowe. No: but it behoueth vsus to gather our wittes togyther, vntill our Lorde ſhewe himſelf, who is as it were hidden ſo long as things are confoūded, and are not in ſo good order as wee would deſire. Ye ſee then that God doeth not alwayes ſhewe his countenance, and yet in the meane while it behoueth vsus too ſee cleerelier than our naturall ſenſes can. As for example, when it is fowle weather we ſee not, the ſunne: and yet we be not ſo vnwiſe but wee knowe well ynough that the Sunne ſhyneth ſtill abone the clouds:If a man ſhould aske a little child where the Sunne … is quite gone would he ſay. For hee is not ſo farre learned as to knowe that the light which wee hauehave commeth of the Sunne whatſoeuer let is betwixt the ſame and vsus. But wee that knowe by experience, that the Sunne keepeth his ordinarie courſe after hee is vp, notwithſtanding that the cloudes do take away the ſight of him from vsus: ceaſſe not to ſay, The ſunne ſhyneth, but the weather is not ſo faire and calme that we can ſee him where he is hidden. So alſo when our Lorde ſendeth troubles intoo the worlde, and wee ſee iniquitie runne abrode vnbrideled, ouerflowing all things as a waterflud, and we perceyue not that God is minded to withſtand it, but rather ſeemeth too let all things go too hauocke, ſo as good men are borne downe, and God maketh no countenance to ſuccour them although they ſigh and grone to him: I ſay when we ſee all this: it behoueth vsus to hauehave a higher reach than our owne motherwit, and to be fully reſolued that God will yet ſtill aſsiſt vsus. And alſo foraſmuch as we ſee he ſuffereth not the world to be vtterly ouerwhelmed but holdeth it ſtill by a ſecret brydle, ſo as he reſtreyneth the wicked, & all things paſſe not into bloudſhed and murther: let vsus aſſure our ſelues that God reigneth ſtill, although it be after a darke maner. Againe, do we ſee that the good are not ayded and deliuered at his hand? Yet doth he mainteyn and preſerue them. For without that▪ they ſhould periſh at the firſt brunt. Although then that they bee tormented with aff…ctions: yet is it not to be ſayde that God hath quite turned his backe vponupon them, and regardeth them no more. Contrarywiſe, euen in the mids of darke and thicke cloudes, he alwayes maketh them feele that he is neere at hand to reſcue them at their neede. Therefore it behoueth vsus to bee alwayes perſuaded that God guideth the ſte…, yea euen after a ſecrete maner. Thus as nowe we not onelyonly hauehave Iobs meening: but alſo we ſee to what vſe and ende we ought too applie his wordes, to gather a good leſſon of the ſame. It cannot but greeue vsus to ſee things ſo farre out of ſquare as they be in this worlde. For we bee as tender and weake hearted as may be. And againe we alwayes incline to euil, and on the other ſide the diuell prouoketh vsus to diſtruſt. Then if we ſee not our Lord repreſſe the wicked, nor correct ſuch as hauehave done amiſſe, nor contrarywiſe giuegive releefe to the good: ſurely it may well greeue vsus. For it may be that we ſhall conceyue ſome ſorrowe and hartburning, and demaunde of God why hee diſſembleth, (for it will ſeeme that he is aſleepe:) but yet muſt we not be haſtie to boyle out after that ſort. And why? For our Lord knoweth well ynough how he ſhould execute his iudgements, and it is not for vsus to ſet him to ſchoole. No? But nowe were the time or neuer. And who are we? Is it for vsus to ſet any appointment? Againe if we ſay, we hauehave wayted to long: let vsus aſſure our ſelues we looke no further than before our feete. But there is yet another life, and the paſſage wherein we bee as nowe, is nothing to that. VVhen men hauehave liued here neuer ſo long, at length they come to the end of their way, and it is but a ſmall race in compariſon of the time that is endleſſe, and of the life that is euerlaſting. So then, when we ſhall hauehave conſidered that men are not onelyonly created to be here for a certaine time in the circuite which they make, but alſo that God calleth them further: we will not thinke that God is too ſlow, although he do not at the firſt daſhe execute his puniſhments vponupon the wicked as were to be deſired. For (as I hauehave ſhewed alredie) he wil ſone recouer the occaſion which we thought to hauehave beene loſt. Lo howe wee ought to warre agaynſt the lewde fancies that come in our way, when things bee not brought to ſuch order as we would well wiſh. Therefore let vsus learne to knowe, that although to our ſeeming God worke not at all: yet can he at all tymes finiſhe his worke when he liſteth. Only let vsus tary and be quiet: and the end or falling out will ſhewe that he was not a ſleepe, though wee perceyued not that hee regarded the thing… heere bylow. Thus then ye ſee how we ought to practize this leſſon of Iobs. And whereas ſome will ſay on the one ſide, If God gouerne the world, why redreſſeth he not the number of euils that are committed? why deliuereth hee not thoſe that are his whom he ſeeth tormented with ſuch extremitie? VVe hauehave to anſwere, that it is his will ſo to exerciſe the fayth and pacientneſſe of his children, and that he aſſureth the wicked and vnbeleeuers vntounto him by gentleneſſe, howbeit that he make them the more vnexcuſable, for turning his goodneſſe into occaſion of hardening, & inhaunceth their damnation ſo much the more. Againe, if we bee at any tyme tempted to wiſhe that God ſhould make haſte: we muſt beware that we ſet not him to his taske. True it is that we may well mourne and ſay, Lord, how long will it be. But yet muſt all our deſires and requeſts be ruled by pacience, and we muſt be ſubiect too God in all caces, and ſuffer him to diſpoze the whole according to his owne will. VVe may wiſhe: but yet in our wiſhes wee muſt not thinke to make God ſubiect too our luſtes: but rather thereby giuegive a tryall of our obedience howſoeuer he woorke things otherwiſe than wee woulde imagin. Beholde which is the true practizing of this leſſon of Iobs. Howbeeit aboue all things, let vsus alwayes indeuer to be ſtabliſhed in the hope of the laſt iudgement. Lo how we ought to proceed & to acknowlegg that God is rightuous according as it is his office to gouerne the worlde. VVhen we hauehave once lerned thoſe two points, it is a good foundation too build vponupon. It is Gods office too gouerne the world: for we muſt not imagin him to be as an ydoll. If we acknowledge god to be an incomprehenſible Being, ſo as we can ſay that God hath all maieſtie in himſelf: and yet in the meane while rob him of that which is peculiar to him, & cānot be ſeparated from him: we make him but an Idoll & a dead thing. As in good ſooth, if he gouern not all creatures, if all things be not vnderunder his dominion, if all things be not ordered by his power and wiſedome: I pray you is it not a rending of him in peeces? Is it not a defacing of his maieſtie? Yes ſurely. So then we muſt bee alwayes fully reſolued of this point, that God gouerneth, & that al things are directed by his guiding and prouidence. And we muſt adde yet further, that he is rightuous, ſo as hee gouerneth not after a diſordered faſhion, nor vnaduyſedly, neither is his reigning all only to ſhew an abſolute power as tirants do, who to get themſelues eſtimatiō take libertie to do wrongfully and crookedly whatſoeuer they themſelues liſt. But Gods power is ſuch, as is rightly ruled by his rightuouſneſſe. And hauehave we once theſe twoo poynts: we muſt thence forth be ſtabliſhed in the hope of the reſurrection by the troubles that are in this worlde. How? VVe ſee how the wicked do liue and growe olde, wee ſee they leade their dayes in mirth, and make greate good cheere, we ſee that all things happen as they would wiſh, both in their children and their cattell, and in their houſehold, ſo as it ſhould ſeeme that God dandleth them in his armes: and therfore we muſt conclude that there i… another iudgement: and ſo let vsus cheere vp our ſelues with the hope of the comming of our Lorde Ieſus Chriſt. VVe ſee that good men are vexed and troubled here: and yet are they the heires of the worlde. And where is the inheriting of it? Sometymes they hauehave not a bit of bread to eate: they be lurched: they cal vponupon God, and are not deliuered. Therefore wee muſt thinke that God holdeth backe the ſhewing of his louelove that hee▪ beareth towardes thoſe that are his, and that he wil not as yet in all poynts performe the grace that he hath promiſed thē: to the end that by meanes thereof they might bee moued too ſeeke the heauenly inheritance that is promiſed them, alwayes laboring and traueling thitherward. So thē, wheras of our owne nature we be inclined to ſtumbling, and to ſtarting out of the way, when wee ſee things miſordered: let the ſame ſerue to ſtabliſhe vsus, and let it bee as a ſtroke of the Spurre to pricke vsus forward, that wee may drawe ſtill too the ſayd heauenly life, and ſay, well Lord, we ſee the wicked hauehave their full ſcope heere, but yet muſt not wee enuie theri proſperitie, for thy curſe wayteth to fall horribly vponupon them: and therefore it were much better for vsus to bee miſerable, (ſo that thou keepe vsus mercifully in the meane time) than to bee wrapped in the confuſion which is readie for thoſe that do now triumph▪ Yea go too Lord, thou haſt promiſed to bee a father too vsus: wee call vponupon▪ thee, and yet we ſee not thy helpe at the firſt puſh: wherby we ſee well Lorde, that this is not the place that wee muſt reſt in. It is in heauen, it is in heauen then▪ for that is the place which thou calleſt vsus vntounto. And ſo let vsus not regard this preſent life, nother let it greeue vsus to bee toſſed with many waues and whirle winds, ſith that by that meane our Lord forceth vsus to come vp vntounto him, as though he ſpurred vsus. Ye ſee then the principall vſe that wee ought to put this text vntounto. And ſo, Iob is ſo farre off heere from ouerſhooting himſelf as he hath handled the cheefe articles of our fayth, by ſhewing vsus that wee muſt not fight agaynſt Gods prouidence, when it ſheweth not it ſelfe at the firſt daſhe, nor follow the faſhion of the Sadducies in appointing a full perfectneſſe of all Gods woorkes here bylow: but contrarywiſe, alwayes hauehave an eye too the laſt reſurrection, bicauſe that that is the time wherin al things ſhall bee ſet in their ſtate, and whatſoeuer is now confuzed, ſhal then be put in due order. Furthermore if we bee preuented by any temptation, let vsus not loſe our courage, but let vsus returne to the concluſion that Iob maketh heere. For (as I hauehave ſayde alreadie,) wee feele too much by experience how weake we bee, and that we faynt out of hand when we hauehave any temptation that pincheth vsus. Therfore when things go crookedly and ouerthwartly, ſo as we bee oppreſſed and the wicked hauehave the full ſcope: verely it will greeue vsus, and we ſhall conceyue ſuch a bitterneſſe in our hart, as will make vsus to enter intoo diſputation as Iob doeth heere. Then ſhall wee ſurely fall intoo diſputing, for it cannot bee but that wee ſhall bee troubled at the firſt ſight, and ſaye, what meeneth this geere? what intendeth God to doo? But wee muſt not abyde there: and therefore when wee hauehave diſputed, and asked what this geere meeneth, let vsus come too that which the holy Scripture ſheweth vsus, which is, that if God kept ſo vnchaungeable an order here as nothing might bee out of ſquare: where ſhould our Paradiſe bee? what fayth, what hope ſhoulde we hauehave more? Howbeit forſomuch as our Lord mindeth to traine vsus further, hee leaueth things in doutfull balance as now, ſo as we may ſay, where are we? but that is to the intent we ſhoulde hauehave an eye to the reſurrection. VVherfore let vsus not be diſcoraged although our nature be greatly inclined to many euil temptations▪ but let vsus lerne to reſiſt them, and let our concluſion bee ſuch as Iob maketh heere: that is it too ſay, that although we hauehave bin ſhaken at the firſt brunt, yet neuertheleſſe we may conclude, that God is rightuous in all his doings and that although he delay his iudgements, yet for all that hee forgoeth the occaſion of executing them when he liſteth. For his forbearing of the wicked is but a tarying till their turne be fully come. Thus ye ſee what we hauehave to mark in this ſentence. Now Iob hauing alreadie ſpoken of the proſperitie of the wicked, ſayth here expreſſely, That they run after the ſound of the Taber and Flute, and daunce at the ſounde of the Organs, and leade their dayes in mirth and glad…ſſe, and go downe into the graue in the twinckling of an eye. Here Iob meeneth to expreſſe ſomewhat more than hee had done afore, in ſaying that the wicked liue and grow old, and all things fall out as they woulde wiſh: namely, that they alſo for their part do take the benefite of the tyme, and as it were beſotte themſelues with the good things that God ſendeth them. They be two diuers things to hauehave health, o…ſping, cattell, great poſſeſsions, riches, and honour: and to take ſuch pleaſure in them as to ſet ones whole felicitie in them▪ VVhy ſo? Abraham was rich, healthie, and ſtrong of bodie, as Iacob reporteth well of it, in that he ſayth that his owne dayes were vnhappie in compariſon of the dayes of his fathers. Ye ſee then that Abraham was ſtrong and in good lyking, and alſo it was promiſed him that he ſhould die in a good and luſtie old age, when he was ſatiſfied with liuing here bylow. He was riche: for although he had no inheritance nor poſſeſsions: yet had he both a great houſholde, and much cattell as the ſcripture ſheweth. But was he in the meane while beſotted in them? was he bleared with his riches? No: but he was as a wayfarer in this world he knew that God called him to a further thing, he groū ded not himſelfe vponupon his owne ſtrength, he was not like thoſe that royſt it out and play the looce colts while God giueth them luſtineſſe and health of bodie: but he was alwayes as a man well tamed before God, ceaſsing not too humble himſelf, ſo as his example may do vsus verie good ſeruice. But when the worldlings and ſuch as looke no further than the earth, hauehave riches and bodily health, they become ſo drunken with it, as they forget themſelues and regard God no more. And like as we ſee that at one table a ſtayed man will well and ſoberly take his repaſte of that which is there, without misbehauing of himſelf: and another will glut himſelf til he burſt, ſpecially if there be ſtore of wine: and as wee ſee ſome labour nothing ſo much as to play the verie beaſts, and it ſeemeth to themſelues that their throte is not wide ynough to gulze in wine, but they ſtreyne themſelues as it were vponupon the racke, to fill their paunches the better: euen ſo ſome men may hauehave great proſperitie and yet will not burſt out to exceſſe, but will alwayes hold themſelues in feare and awe. But the wicked (as Iob ſayth here) will abuſe Gods benefits and gifts, and when hee doth as it were lay the brydle in their neckes: then they fling ouer all the feeld, and think not that there is any more ſubiection for them: inſomuch as they friske about at the ſound of the Taber and the Flute, and there is none other talk with them but of dauncing and making good cheere, wherat they play the brute beaſts altogither. This was it that Iob mēt to vtter in this ſētēce. And wheras hee maketh vsus a deſcription of the deſpyzers of God, ſhewing vsus them as in a picture: it is to the end we ſhould learne too retyre out of ſuch brutiſhneſſe. And therefore when God giueth vsus abundance of welth, let vsus lerne not to ſotte our ſelues in it, but to walke continually in feare, holding our ſelues in awe, and beeing watchfull. For (as S. Paule ſayeth) wee bee not the children of darkneſſe. God hath inlightnened vsus with his worde, and he will hauehave vsus to walk as at high none day. Thus ye ſee what we hauehave to marke in this ſtreyne. Againe when God ſendeth vsus not our caſe and pleaſures: Let vsus vnderſtande that he cutteth vsus our morſelles bicauſe hee ſeeth that we bee not able too diet our ſelues. A man will not giuegive his childe more to eate than hee knowes is meete for him: if hee do he ſhall cough mee a foole: and euen ſo doeth God deale with vsus▪ He hath his hand alwayes reached out too doo vsus good, and he is no niggard of his expenſes, as though he were afrayde that he ſhould want himſelfe: but when hee ſeeth our luſts diſordered, ſo as there is no rule nor meaſure in them: he handleth vsus as hee himſelfe ſees beſt for vsus, by giuing vsus a conuenient portion. Then let vsus knowe that if we hauehave not wherewith to make great cheere, nor wherewith to feede our pleaſures: it is Gods dooing too cut vsus out our pittāce. For he knoweth what our ſtomack can brooke, and that abundance would but marre vsus. Thus ye ſee what we hauehave to marke in the ſeconde part of this ſentence where it is ſaid, that the wicked run after the ſounde of the Taber and the Flute. Neuertheleſſe wee ſee it is no noueltie in the children of this world to exceede meaſure in the vanities which god condemneth, as in dauncing and ſuch other like looceneſſe: it hath bin ſo at all times. For the diuell (all whoſe drifts tend to blind men, and to draw them from the regarding of God, and from the ſpirituall life) hath had theſe knackes from time to time, and men hauehave willingly folowed that which they hauehave liked of and which pleaſed the fleſh. Therfore whereas now a dayes we ſee many men ſeeke nothing but too royſt it, inſomuch as they hauehave none other countenance but in ſeeking to hop and daunce like ſtray beaſtes, and to doo ſuch other like things: let vsus vnderſtande that it is not of late beginning, but that the diuell hath reigned at all times. Howbeeit let vsus knowe alſo, that the euill is neuer the more to bee excuzed for the auncientneſſe of it. Men hauehave alwayes done ſo: yea, and that was bycauſe the Diuell hath alwayes reigned: but muſt god therfore be quite diſpoſſeſſed. Furthermore (as ſhall bee declared more fully to morrow by Gods leaue) it is true that the Flute and the Taber, and ſuch other like things are not to be condemned ſimply of their owne nature: but onelyonly in reſpect of mens abuſing of them, for moſt commonly they peruert the good vſe of them. For certainly the Taber doth no ſooner ſounde too make men merrie, but there is alwayes lightly ſome vanitie, I ſay not ſuperfluous, but beaſtly. For behold men are ſo caried away, as they cannot ſport themſelues with a moderate mirth, but they ſling themſelues into the ayre as though they would leape out of themſelues. Thus then Iob ment to note heere a curſed mirth, and a mirth that God condemneth. VVhereby we ought to take warning to reſtreyne our ſelues, and whereas we ſee there are many whoſe whole delight is too ſeeke ſuch paſtimes, let vsus ſay, a miſcheefe on them. And if we will not hauehave the ſame curſe to light vponupon our ſelues: let vsus learne too abſent our ſelues from ſuch looce and wanton paſtimes: but let vsus rather aduiſedly reſtreyn our ſelues, and ſet God alwayes before our eyes, to the end that hee may bliſſe our mirth, and we ſo vſe his benefits, as we may neuer ceaſe to trauel vp to heauenward. Thus ye ſee how it behoueth vsus to apply all our mirth to this ende, namely that there may be a melodie ſounding in vsus whereby the name of God may be bliſſed and glorified in our Lorde Ieſus Chriſt.
Nowe let vsus fall downe before the face of our good God with acknowledgement of our faults, praying him too make vsus ſo to feele them, as wee may be hartily ſorie for them, and in returning vntounto him, deſyre him to mortifie our whole nature, ruling all our thoughts and affections by his rightuouſneſſe, and making vsus newe creatures, to the ende we may ſo paſſe through this world, as we may not be hindered by any ſtumbling blocks and bylettes that are in it, nor cumbered and thruſt out of the way by the miſeries that wee hauehave to indure heere, nor by the aduerſities that God ſendeth, nor tempted by the proſperitie of the wicked: but that wee may fight ſtoutly agaynſt all temptations, euen till hee gather vsus intoo his heauenly reſt, and make vsus inioy the inheritance that hee hath promiſed vsus, whereof we be yet deſtitute for a time, that our fayth and hope might be exerciſed. That it may pleaſe him to graunt this grace not onelyonly to vsus, but alſo to all people, &c.