Sermons on Job, Sermons · Chapter 30

Sermons on Job · Sermons · Chapter 30

p. 553The .Cviij. Sermon, which is the first vponupon the .xxx. Chapter.

NOvve they mocke mee vvhichwhich are yonger than I, vvhoſe fathers I hauehave refuſed to ſet vvith the dogges of my flocke.

2 For vvhereto did the ſtrength of their handes ſerue me, ſeeing that age vvas periſhed in them?

3 They being deſtitute by meanes of dearth and famine, fled into the place that vvas ſolitiarie, dark, deſolate and vvaſte.

4 They did cut vp vveedes by the trees, and the Iuniper roote vvas their meate.

5 They vvere chaſed from among men, and men ſhouted after them as after a theefe.

6 They dvvelt in the clefts of riuers, in caues of the earth and in rockes.

7 They roared among the trees, and gathered themſelues togither vnderunder the buſhes.

8 The children of fooles, yea the children vvithoute renoume vvere brought lovver than the earth.

9 But novv am I their ſong, and their matter to talke vponupon.

10 They abhorre me and flee farre from me: and forbeare not to ſpit in my face.

WE hauehave ſeene the honoure wherein Iob had bene for a time: and his reherſing of it is, too the ende that by comparing it with the reproche wherein hee was, hee might ſhewe howe he had the more cauſe to bee 60ſad, and that it was an intollerable greefe too ſee himſelfe ſcorned with extremitie, euen of thoſe that had feared him and ſtood in awe of him afore. Nowe when a man hath beene aduaunced to great honour and hyghe eſtate, and afterwarde ſeeth himſelfe deſpized, it is a naturall thing for him too bee greeued the more thereat. For he looketh not vponupon the thing that is left him, but vponupon the excellent ſtate from whence hee is p. 554falne. A poore man that ſhall hauehave liued at home in the countrie, and neuer taſted of honoure and pompe, is alwayes at a poynt with him ſelfe, when menne ſcorne and diſdayne him, or ſhewe any token of contempt towardes his perſon. The good men alſo which ſhall hauehave lyued in ſimplicitie, will not bee ſo greatly greeued at it, but will ouerpaſſe it. But as for him that hath bene brought vp in pleaſure, and hath had aboundance of riches, he can abyde no ſhame without deadly wounding to the heart, bicauſe men hilde him in ſome eſtimation. And althoughe men 10come not too ſpyte him to his face? yet if there bee anye crooked dealing that tendeth too the ſhaking of him off, and to his contempte, it greeueth him ſore. Yee ſee then howe it is a naturall thing for ſuch as hauehave bin in honour, to be vnable to beare their owne defacing, and to bee the more greued at it. And that is the thing that Iob declareth heere. For like as he had declared the reuerence that men bere vntounto him, in ſo much that all men gaue eare to him, not in reſpecte of his riches, but bycauſe God had giuen him wiſedome and diſcretion aboue other menne, ſo as 20they might reſt vponupon him, and hee was as a mirroure and pattern of al vertue for them to take example at through out his whole life: So nowe when he ſawe himſelfe ſcorned, and euerie man pointed at him with their finger, it is a croſſe much heauier and bitterer for him to beare, than if he had neuer bene aduaunced heretofore. But heereof we hauehave a good leſſon to gather, which is, that commonly when a man is noozeled in pleaſure, therby he waxeth ouertender: in ſo much that it is not for our profite to be ſo brought vp in honoure, ſo as men ſhoulde neuer diſpleaſe 30vsus, nor ſpeake any thing to vsus that ſhoulde not rather tickle our eare than ſcratch them. VVhy ſo? For we knowe that our Lord commendeth vsus aboue all things, if we be pacient and acknowledge our faultes when we bee blamed to our faces. If men yeelde vsus no honoure, but rather ſcorne vsus: let the ſame put vsus in mynde, that we hauehave not honoured our God to whome all honour belongeth, and therefore it is good reaſon that wee ſhould receyue ſuch reward of ſhame vponupon our heads. God then intendeth to trie our lowlyneſſe in this behalfe, by oure meeke 40receyuing of the iniuries that men doe vntounto vsus withoute ſtomaking of them. For this delicate bringing vp of vsus in pleaſure (as I ſayde) cauſeth vsus to be vnpacient, ſo as wee can not beare any thing: but as ſoone as a man doth but poynte at vsus with his finger, it greeueth vsus, yea and it is ſuch a corzie to vsus, as wee wote not whiche way to turne vsus. Then if our Lorde inure vsus to the ſuffering of wrongs …nd reproches: let vsus learne that therin he procureth our welfare and profite, to the intent we ſhould bee all whole and ſounde as they ſay. And this is the cauſe why Sainte 50Paule ſaith that it behoueth vsus to be armed on both ſides, that we may paſſe through ſhame and reproch, as well as through honour. If God liſt to hauehave vsus in eſtimination, let vsus not therevpon gather▪ that we ſhall alwayes continue in that ſtate, nother let vsus ſotte our ſelues with vaine glorie and ambition. But let vsus vnderſtand that our Lord bindeth vsus ſo much the more vntounto him, for the good edifying of our neyghboures. VVhen a man is in any preheminence, hee ought to conſider, that all men looke vppon him, and that our Lorde hath ſet him as a candle on 60a cubbard or a table, to giuegive light. Therefore it ſtandeth him in hande to walke the more carefully, and to beware that hee giueth no occaſion of ſtumbling vntounto any man. Thus yee ſee howe the honoure which God gyueth vsus ought to bee applyed, not too oure vayne glorie, but to the edifying of oure neyghbours. And on the other ſide alſo, let vsus marke howe Saint Paule ſaith, that it behoueth vsus to be throughly acquainted with reproches, & to hauehave our eares beaten with them. If men ſlaunder vsus, let vsus neuertheleſſe take all in good woorth, and yet notwithſtanding let vsus take good heede, that their ſcoffing at vsus may not be for our faults. Furthermore, if our conſcience bee cleere before God, ſo as wee be ſure that they which raile vponupon vsus and backbite vsus, do it of malice and without cauſe: let vsus put it ouer wholly vntounto God, and contente our ſelues with his allowance. And therewithal (as I ſaid) let vsus be vtterly inured thervnto a long time before hād. For it is a lewde thing, when men be ſo tender and hauehave their eares ſo nice, as they are able to beare no miſreport. Thus yee ſee what we hauehave to marke in this text. But for as muche as this doctrine is harde to practize: let vsus alſo marke the examples that are giuen vsus in the Scripture. Behold Dauid, for we will take a man renoumed among others. After he had bin king and continued in ſuche proſperitie as it was openly ſeene that God guided him with his hand, & that he was not aduanced by worldly means, nor by his owne pollycie, but after ſuche a ſorte as God meent to ſhewe a ſpeciall working of his owne power in him: After he had bene ſo honored: behold he was afflicted in the turning of a hande, yea and that by his owne ſonne. Stones were throwne at his heade. Semei his owne ſubiect perſecuted him both in deede and words, and ſpited him, ſaying, thou murtherer thou receyueſt thy payment. VVherein he vpbraideth him as if God had ſente him the reward due for the cruelties which hee had committed againſt the houſe of Saule. Neuertheleſſe, Dauid who might well hauehave beene inflamed with anger againſte Semei, ſpecially conſidering the circumſtances which wee hauehave touched, in that he ſawe his owne ſubiecte bend him ſelfe openly againſt him beeing ſo excellent and renoumed a king: Firſte and formoſt calleth to mynde, that it was God whiche had exalted him, yea and that hee had done it of his owne meere grace, and that whereas he was nowe caſt downe: the ſame came not by any caſualtie of miſfortune, but of Gods wil, who would hauehave him bayted by men. It is God (ſaith he) which hath appoynted him to do ſo: not that Semeis outrage and pride was allowed of God, but bicauſe Dauid knew that the ſame came not to paſſe without the heuenly prouidēce. And therfore he hū bleth him ſelfe to the furtherance heereof: it booted him greatly that hee had beene brought vp as a poore countrey cloyne or a ſheepeheard or a netehearde wyth his father: For in his youth hee kepte his fathers Lambes, and was not brought vp ſo dayntily, as not too knowe what it was to beſcorned: that bringing vp therfore did greatly profite him. And heere yee ſee why I ſayde that if God ſhould not waken vsus, but rather ſuffer vsus to bee alwayes flattered by men: if it would not bee for oure behoofe. VVherefore let vsus vnderſtand, that when men vſe ſuch miſſayings and raylings againſt vsus▪ God doth by that meanes prepare vsus, to the ende it ſhoulde nor be ſtrange t… vsus, if hee liſted nowe and then to abace vsus. Nowe then p. 555when ſuch extremities betide vsus, out Lorde prepareth vsus to pacience. And therevpon let vsus marke the example of Dauid, who was a man ſubiect to paſsions as wee bee, and yet notwithſtanding ſubmitteth himſelfe wiilingly, when he perceiued it to bee Gods will that hee ſhould bee as it were torne in peeces, yea though it were wrongfully. For that is not the matter that muſt greeue vsus: but rather we muſt bee of good cheere when our conſciences aunſwereth well for vsus before God, and when wee knowe that men perſecute vsus wrongfully. This (ſaye I) is a thing 10that ought to vphold vsus the better: for we muſt not be ſo fooliſhe as to ſay, what nowe, what cauſe can men find to ſcorne me after this ſort? True it is that if wee be reproched for oure ſinnes ſake, the ſame ought to frame vsus ſo much the more vntounto pacience. But if our Lord ſuffer vsus to be ſlandered by them, and to be ſcorned by them, whē notwithſtanding wee ſhall hauehave liued well, and not hauehave giuen occaſion to the wicked and to backbiters to doe vsus iniurie let vsus aſſure ourſelues that our Lord hath graunted vsus a ſingular grace, in exempting vsus ſo from the ſpitefulneſſe 20of men, as all their ill will towards vsus is without cauſe. And therefore if he will hauehave vsus to ſuffer vniuſtly, let vsus paſſe thorough it, and not thinke it ſtrange. Thus ye ſee the doctrine which we hauehave to gather vponupon this texte. But now it behoueth vsus to marke, that although the gracious giftes and benefites which we ſhall hauehave receiued at Gods hande ought to comforte vsus in our afflictions: yet notwithſtanding it is not poſsible, but that if we hauehave bin in eſtimation, it will be a great greefe and a dubble hartſore to vsus, to ſee our ſelues ſcorned afterwarde: but yet it 30behoueth vsus to reſiſte ſuch temptations. Our pacience muſt not bee a ſenſleſneſſe: but it conſiſteth in this, that when we fele the things which are declared here by Iob: yet neuertheleſſe we take courage to walke ſtil as before God: and if it pleaſe him that wee ſhall bee wrongfully ſlaundered, wee arme our ſelues againſt ſuch battels, that we may not bee foyled how ſo euer the world go. For the thing that Sathan practizeth by ſtirring vp maliciouſe folke, and by inforcing them too ſlaunder and backebite vsus, is that wee ſhould conclude that wee hauehave loſt oure 40time in dooing good. VVhat? I hauehave indeuered to lyue without blame, I hauehave ſtreined my ſelfe to doe good to euerie man. There is no man that can ſay that I hauehave eyther done him hurt or harme, and yet I ſee I am perſecuted after this manner. VVhat hauehave I gayned then by walking vprightly? Thus ye ſee that the craft and pollicie of Sathan, is to make vsus beleeue that wee loſe oure laboure in doing good: and therevpon to carrie vsus ſo away, as we ſhould no more ſticke to anoy or hinder men. And on the otherſide let vsus marke, that mens vnkindneſſe ought to 50prouoke vsus ſo much the more to remit our ſelues wholly vntounto God, beeing ſure that it is hee to whome we muſt yeelde our account, and that his allowing of vsus ought to ſuffiſe vsus. Do wee then ſee men vnthankfull towardes vsus, ſo as when wee hauehave indeuered to doe them good, they turne and ſpit in oure faces, and burden vsus with falſe ſlaunders? Let vsus aſſure our ſelues that thereby God calleth vsus too him, as if hee ſhould ſay, I will hauehave you too walke as it were before my face, and therefore you ſhall not be recompenced nowe here bylowe, but be you contented 60to hauehave obeyed me in all points. VVheras men do ſo rayle vponupon you: it is to the ende you ſhoulde not ſtay your ſelues, nother vponupon them, nor vponupon their opinion, nor beeled with ſuche fondneſſe, as to ſay, you hauehave well deſerued that men ſhould praiſe your vertues. Thus yee ſee after what ſorte wee ought to fight againſt this temptation which is ſpoken of heere. And by the waye let vsus marke, that our Lorde ment to giuegive vsus a ſingular inſtruction by theſe chaunges heere: I meane by the chaunge that happened vntoo Iob, and by all the other chaunges which we ſee in the holie Scripture, and which we behold dayly with our eyes and reade in heathen ſtories. And why? Firſt of all (as was declared yeſterday) they that are aduaunced too honoure and dignitie, hauehave a bridle too reine them backe from warranting them ſelues too continue alwayes in that ſtate, and to make them know, that in the turning of a hande, God not onelyonly can ſhake them▪ but alſo vtterly ouerthrowe them from the hyghneſſe wherein he hath ſet them: So that in ſtead of the honour which he hath gyuen them, they ſhall ſee them ſelues aſſaulted on all ſides with wrongs, ſcornings, and ſlanders. Yee ſee then that all ſuche as feare God, ought to brydle them ſelues when they are in ſuch ſtate and dignitie, and make their account that earely or late all maye chaunge. For God to proue their meekeneſſe, will giuegive menne libertie to ſcorne them, and to doe them many outrages. Alſo we ſee that the verie Paynims knewe this, and that they hauehave made many common Prouerbes of it, whiche ſerue to take away all excuſe from vsus. True it is that they did ill put them in vre. And why? Bycauſe it is hard for men to hold themſelues ſober when they hauehave the world at will, and that fortune (as they terme it) doth ſmile vponupon them. It is too common a vice among men too beſotte themſelues in their proſperitie, and wee can well ynough ſay it, but there be fewe of vsus that take heede of it. Although then that thoſe ſayings be ordinary eueryevery where, and all men confeſſe them to bee true, namely that a man ought not to glorie of his proſperitie, nor to ſotte himſelf in it: nor to beleeue that it ſhall tarrie with him for euer: but that he ought to thinke vponupon the changes and alterations that may happen: yet notwithſtanding no man applyeth his indeuer to doe ſo: and therefore ſo muche the more behoueth it vsus to take payne, bycauſe wee ſee oure ſelues ſo ſoone ouertaken with the delightes and gloriouſneſſe of this world. To the end therefore that no man ſuffer him ſelfe to be caried away by his inordinate luſtes, it behoueth vsus to marke the doctrine ſo muche the better which is ſet downe heere. And ſo let all menne that feare God bethinke them ſelues whyle they are in honoure, that God is well able too bring them downe, yea and that they muſte not promiſe them ſelues eyther monethes, or dayes, but diſpoſe themſelues euerie minute to hauehave their ſhoulders readie too beare the burthen of reproch, when ſo euer it ſhall pleaſe God too put them too ſhame before men. Marke that for one point And ſurely conſidering the frowardneſſe which we ſee in the worlde noweadayes, it ſtandeth vsus ſo much the more in hande to take warning hereof▪ For it is a wonder that a man which walketh vprightly can be honoured at this day. True it is that the wicked may bee held ſo ſhort ſpite of their teeth, as they ſhall be fayne to leaue vertue: but yet miſſe they not afterward to fall againe to ſuch outrage, as to ſlander p. 556the good, and to turne light into darkneſſe. Although thē that God hauehave ingraued ſuche an inſight in the deſpiſers of his maieſtie, that they commend all things which they know to proceede of him: yet neuertheleſſe they by and by after fal to ſuch a rage, as they ſhut their eyes, and become brutiſhe wilfully. And why? to the intent to ſpue out their blaſphemies and raylings againſt God, and againſt the giftes and grace of the holie ſpirite. Therefore it is no wonder though ſuche as feare God and walke in ſoundneſſe of life, be ſubiect to many ſlaunders and reuylings: 10ſpecially ſeeing that Satan thruſteth forwarde the wicked after that ſorte, bereauing them of all modeſtie, yea and inflaming them as it were with a firie rage. VVe ſee theſe things too commonly: and therefore it behoueth vsus too bee warned, to paſſe through the wrongs and ſlaunders of this world. By the way, when ſo euer God liſteth to hauehave vsus reuyled after that ſort, if it bee by reaſon of our ſinnes as I ſayd afore: we hauehave ſo much the more cauſe to hold oure tungs, and to beare the reproche quietly which wee hauehave deſerued as the iuſt hire of our faults. And therevppon 20it behoueth euerie man too bethinke him ſelfe aduiſedly: and as ſone as any man ſhall backbite vsus, or mocke vsus, or make vsus as it were a tale and laughingſtocke, wee muſt learne to acknowledge, that God putteth vsus in mind to make oure owne accuſation. Euen the heathen men could well skil to ſay, that our deadly enemies do oftentimes profite vsus more than our freendes: And why? Our freendes beare with vsus, and that cauſeth vsus to feede oure owne vices. For although their intent bee not to flatter vsus, yet notwithſtanding the gentleneſſe which they vſe 30in bearing with vsus, is a cauſe that we thinke not vponupon our imperfections to amend them. But our enemies doe prie vponupon vsus, and ſeeke all the meanes that can be, to lay open all the faultes that are in vsus. Therefore when any man findeth faulte with vsus, and ſcoffeth at vsus, it behoueth vsus too thinke thus: gotoo, I ſee here that God citeth me to make mine owne proces, and to accuſe my ſelfe, ſo as I may bee mine owne iudge too condemne my ſelfe, that by ſo doing, my ſhame may be couered and buried. Lo howe wee ought to deale in this behalfe. And if we knowe that ſuch 40as ſpeake euill of vsus, hauehave any reaſon ſo to doe, although they doe it of malice: yet notwithſtanding, let vsus not reply to ſay, this man is led with deſire of reuenge. Let vsus not looke at any ſuch thing, but let vsus pleade guiltie, and pray God to blot out all our offences, to the end we may be quit both before God and the worlde. Yea and if wee know not any reaſon why the partie ſhoulde ſpeake euill of vsus in that behalfe: yet let vsus acknowledge, though I be not faultie in this poynte whereof I am blamed, yet are there many other vices whereof I am guiltie, but my God 50ſpareth mee, and will not hauehave them come to the knowledge of men: if it pleaſed him to ſtur abroade all my filthineſſe: what a ſtinke would there bee? Let vsus conſider (I ſay) that by that meanes God intendeth to ſet ſecretely before our eyes the ſinnes whiche wee would hauehave caſte behinde oure backe, and that is to make vsus to hate the euill that is in vsus, withoute anye flattering of oure ſelues. Marke that for the ſecond point. And finally, if our conſciences be cleere: not that we can in all points and all reſpectes be vtterly faultleſſe, and like the Angels: but bycauſe 60that wee ſee that men hauehave no cauſe too perſecute vsus, but that they do it wrongfully, and ourſuffering is for that we hauehave followed Gods word, or for executing oute office and dutie faithfully: I ſay if men do blame vsus for it (as indeed they be ful of rancour and malice) let vsus aſſure our ſelues that our Lordes will is, that oure receyuing of ſuch rewarde, ſhall be to the ende wee ſhould looke for a better at his hande, as I ſayd afore. And if we ſee no cauſe at all, but are vtterly abaſhed in our ſelues: let vsus not therfore ceaſſe to ſay, Lorde thou art rightuous, what ſo euer come of it. Thus yee ſee to what poynt it behoueth vsus to come. And heerewithall let vsus indeuer too profite oure ſelues by all the chaſtizementes whiche God ſendeth vsus from day to day: and let vsus vnderſtand that thereby God intendeth to faſhion vsus to yeelde him the prayſe, and to glorifie him, euen when weſee good men had in reproch. For like as euerie of vsus ought to bee pacient, and by his pacience to prayſe God in all things that he ſuffereth: ſo alſo muſte wee not blame him, when wee ſee him ſuffer good men to be ſlaundered. VVherefore let vsus not be to muche greeued when wee ſee an honeſt man ſlaundered and reuyled, ſo as mens tungs run riot againſt him. VVee ſee what happened vntounto Iob. Hee was (as I hauehave ſayde) a patterne of all holineſſe: And yet notwithſtanding wee ſee him in ſuch reproche, as it ſeemeth to bee vtterly paſt recouerie. Can we blame God in this behalfe? or can we skorne againſt him? Nay, rather when wee ſee ſuch afflictions happen vntounto a vertuous man: we ought to humble our ſelues. And although the reaſon why God doth ſo, be not apparant vntounto vsus: yet notwithſtanding let vsus aſſure our ſelues, he doth it not without cauſe, and therefore we ought to glorifie him in all his iudgements, although they be incomprehenſible to vsus. Marke that againe for one other point. But let vsus come to thoſe that are ſo proude, as to diſdaine, and not only to diſdayne, but alſo villanouſly too reuile thoſe whome God hathe honoured by giuing them excellent vertues. Heere wee ſee in the perſon of thoſe whome Iob ſpeaketh, that it is a deteſtable vice. Is there any man that condemneth not this pryde, or rather this ſhamefull beaſtlineſſe, that raſcals and naughtipackes ſhould ſo lifte vp themſelues againſt a man whome they ought to honoure and reuerence for his vertues? Behold theſe dogges bark, yea and they barke where they can not bite. For (as we hauehave ſeene alreadie) Iob was none of thoſe that are in credite for their riches or authoritie, or any worldly reſpect: but for his vertues, bycauſe men ſaw as it were theſe markes of Gods glorie in him: and yet yee ſee heere, that raſcalles, and ribawdes, and ſuche as hauehave no skill either of honoure or honeſtie, doe ruſhe againſt him, and raile vponupon him with their tungs. See ye not what an intollerable villanie this is? And may not a man compare them to curre dogges which barke and gnaſhe their teeth although they can not bite. So then this vice is not to be borne withall, but we bee conuinced by verie truth and reaſon, that it is to be condemned. VVherefore let vsus learne, not to follow that which we miſlike and condemn in others. And ſo when God maketh any chaunges, ſo as man falleth downe whereas he had bene in great eſtimation afore: Let vsus not be ſo farre ouerſeene, as to crie out againſt him: but let it come to our remembrance, that by making ſuch alterations in this worlde, God intendeth to waken euerie of vsus, that we ſhould not be preſumptuous p. 557according to our owne nature, which is too muche inclyned therevnto. But I am a poore man, I was neuer in credite or eſtimation, the world hath not heard any talke of me: Nowe if I ſee a great perſonage caſt downe, it is as if a mountaine fell downe: and what elſe ſhould I thinke of it, but that oure Lorde intendeth to ſet ſo muche the greater brightneſſe vponupon his iudgementes, to the intente that I ſhoulde conſider what I am my ſelfe? I am heere a ſillie woorme, I doe but creepe vponupon the earth, and ſuche a one did as it were ſoare aboue the cloudes: and yet 10notwithſtanding I ſee that God hath caſt him downe before myne eyes. VVell then: arte not thou a ſtarke foole if thou prayſe and eſteeme thy ſelfe? Yee ſee howe the little ones ought too take warning too walke in feare and carefulneſſe, and that when our Lord doth ſo caſt downe the greate ones before their eyes, they muſt conſider on their partes, that hee can caſt them downe likewiſe when ſoeuer they go about to aduaunce them ſelues, how ſtately ſoeuer men be, God is able inough to plucke them out of their high neſtes. And when they be ſetled in ſuch degree, 20as it ſhall ſeeme vntounto them, that fortune can not doe any thing agaynſte them: God will ſhewe that it is to no purpoſe for men to fancie a fortune as they doe, but that God ſtretcheth out his hande through all things. Nowe if the Princes and great men of this worlde, ought to bee afrayde when they ſee God thunder vppon the myghtie ones, and ſuch as are aduaunced th hie degree: I pray you what ought the meaneſt ſorte to doe? And furthermore, let vsus be well aduiſed alſo, that wee lifte not vp our ſelues againſt other men. And in good ſooth is it not a thing 30agaynſte nature, when a man that hathe nothing in hym worthie of commendation doth ſo vaunt himſelfe againſt others? For men may alwayes ſay, what arte thou? Put the cace that this man deſerue to bee ſet light by: yet is it not for thee to doe it. For if we deſpiſe a man bycauſe hee is not rich, or bycauſe he is not wiſe, or bycauſe hee hath no commendable qualities, or bycauſe he is not a gentleman: we ſhal finde that there are no more of theſe things in vsus than in him. VVhat is to bee doone then, but that they which are of lowe degree ſhould behaue themſelues 40lowely? Thoughe wee were great: yet behoueth it vsus to ſtoupe, according as Sainte Paule admoniſheth vsus, that if wee be Gods children, he that is in hie degree muſt ſtoup too make him ſelfe equall with the little ones, yea, euen with the leaſt. But nowe if I bee deſtitute both of vertue and knowledge, and nobilitie, and worldly goodes, ſo as I hauehave nothing to boaſt of, and yet do ruſhe againſt a poore man, that is as it were troden vnderunder foote: doe not I deſerue to bee abhorred of the whole worlde? So then, let vsus take warning by this text, to looke well to our ſelues: 50and if any man bee brought to contempte, let vsus conſider that as much or more might befall vntounto vsus, and therefore let vsus holde oure tungs. This is the inſtruction whiche wee hauehave to take. Nowe had we this leſſon well printed in our mynde, wee ſhould not ſee ſo manye backbytings, raylings, and ſcoffings as are in the worlde. For euerie of vsus woulde take him ſelfe by the noſe (as they ſaye.) And truely thoughe a man hauehave in him ſome vertue, ryches, or authoritie, yet notwithſtanding no man ſhall finde him ſelfe ſo perfecte, but that God gyueth him many 60cauſes to hang downe his heade. Therefore if euerie of vsus examine throughly what is in him ſelfe: Surely wee ſhall bee hilde within the boundes of modeſtie, ſo as wee ſhall not deſpiſe thoſe that are vnderunder foote, nor vaunt our ſelues againſt thoſe whome our Lord putteth to reproch. Thus ye ſee what we hauehave to beare in minde. But nowe let vsus come to Iobs woordes, he ſayth, that the yong folke mocked him; yea euen thoſe whoſe fathers hee woulde not hauehave vouchſafed too hauehave made his d…g…eepers. I… ſ…o…lde ſeme that Iob ſpeaketh here with great ſcornfulneſſe. For he gathereth togither al that is poſsible for him in diſdain of thoſe that ſcorned him: as when he ſaith, their fathers were beggers, I helde ſcorne of their ſeruice, they were raſcalles, and poore ſteruelings that ſcraped vp the earth with their nayles too gather rootes, and they did eate the berries of Iuniper in the woodes: and nowe I ſee my ſelf ſcorned by them. It ſeemeth (I ſay) at the firſt bluſhe, that Iob is inflamed with ſome ſcornfulneſſe and preſumptiō. But like as I hauehave declared heretofore that hee expreſ…ed the temptations which hee felte, but yet conſented not vntounto them: ſo it behoueth vsus to remember this text, that Iob loketh vponupon the thing as it is, and yet in the meane while ceaſſeth not too fight againſte the gripes that gnawed his hart and his maree, to the intent he might paciently beare ſuch reproches. For ſurely when we be ſcorned by ſuch as hauehave not any cōmendable thing in thē: that is much more hard and ſtrange to vsus. VVe bee deſpized at honeſt mens handes, we conſider that we muſt not ſooth our ſelues in this cace for to make excuſe: for there is ſome cauſe why, ſeing that ſuch men do find fault with vsus. But if they that be wicked and vnruly, & ful of al ſhamefulneſſe, do mock vsus: ſurely ſuch an extremitie maketh the reproche ſeeme the greater, ſo as we be the more greeued with it. Thus ye ſe what Iob loked at, in ſaying that thoſe which were ſuch abiects, had lift vp thēſelues againſt him. And let vsus mark well howe Iob hath declared heretofore, that he was not honored for his riches, for his high eſtate, or for his noble birth: (thoſe are not the things wheron he grounded him ſelf) but bicauſe he had walked in ſo great vprightneſſe & perfectiō, that at the ſight of the vertues which God had put into him, men were conſtreyned to yeelde him reuerence, and he had not abuſed thoſe graces. Now thē ye ſee why he thought it a very hard and greuous cace to be deſpiſed by thoſe in whome there was nothing worthie of praiſe. Howbeit foraſmuch as we ſee that Iob was brought ſo low: let vsus vnderſtand that if our Lord ſend the like in theſe days, it behoueth vsus to be ſtrengthned by this example. And therfore although the thing be heauy & hard for vsus to beare: yet notwithſtanding let vsus be ſo mylde as to ſtoupe as often as it ſhall pleaſe God to afflict vsus. Verely ther is euen a natural reaſon which ought to teach vsus this. As how? VVe muſt not thinke it ſtrange, though verlets and ſuche as hauehave neither honeſtie nor good qualitie, nor maners in them, do ruſh out into rayling. For we ſee this come to paſſe dayly: and the thing that is of cuſtome and ordinarie with vsus, ought to ſeeme no noueltie: but wee ought to be throughly acquainted with it. But beſides this naturall reaſon, let vsus alſo cōſider (as I hauehave touched alredy) that it is our Lords intent to trie our pacience the better, when he caſteth vsus after that manner into contempt, not only of thoſe that are in authoritie and eſtimatiō, but alſo of thoſe that are the verieſt ſhakerags, ſo as we would p. 554thinke our ſelues to bee aſſaulted rather of brute beaſtes, than of men. Therefore when our Lord afflicteth vsus by any ſuch means, it is to meeken vsus: VVe ſee it is a general thing euen vntounto all mankynd. Howe hapneth it that lice, fleas, and flies, and ſuch other vermine make warre both againſt great and ſmall? For no man can exempt himſelf from them. And although al men bee not combred with filth and ſtinck, yet notwithſtanding our Lord maketh vsus ſubiect to thoſe wormes, as it were to anoy vsus, euē though we be kings and princes, ſo as euerie one of vsus muſt abyde 10it. And wherfore is it ſo, but only to humble vsus the more? So then let vsus marke it to be Gods wil, that when he putteth vsus to ſuch extremitie, that perſons of bace ſtate vaūt them ſelues againſt vsus. It is alwayes to the ende to take away all vaineglorie and preſumption from vsus. VVherfore in that behalfe let vsus be as men that hauehave put themſelues into the hands of God, and ſay: Lord I ſee my ſelf vtterly vnderfoote, and as it were at the laſt caſt: But vouchſafe thou to ſlake thy hand, and to draw me out of the reproch wherevnto thou haſt put me. Butherewithall it behoueth 20vsus alſo to be readie to behaue ourſelues well in the thing whiche wee ſee ordinarily: whiche is, that thoſe whiche crouch and creepe and play the liamhounds to a man whē he is in authoritie and credit, are redie to leap in his neck, as ſoone as his ſtate is chaunged, that they ſee him ouerthrowne: and they do it with ſuch exceſſe, as they ſeeme to take pleſure in it. And hereby ye ſee the maliciouſneſſe that is hid in them. Therfore like as euerie of vsus ought to be armed afore, and to leaue ſuch reproches paciently: ſo alſo let euerie of vsus trie himſelfe, to the ende he may behaue 30himſelfe wiſely in that cace. For ſometimes wee honoure thoſe whome God abhorreth, and we perceiue not that in ſo doing there is a peece of hypocriſie in vsus: in ſo much as if God ouerthrowe them, oftentimes we will be the firſt that ſhall runne vponupon them. VVe ſee ſuch examples in ſtories of Souldiours that hauehave riſen againſt their owne Princes. Looke vponupon the great Captaines whiche hauehave borne ſuch ſway, as they made all to quake, and yee ſhall ſee that when a great Prince hath bin ouerthrowne, euen they that had hazarded their liues in his defence, 40ſhall (either to gratifie his ſucceſſour or his enemie) fall to practiſing of treaſon, and to committing of ſuch cruelties, as his enemies would not hauehave done. For where the enemie woulde hauehave ſhewed pitie: they which earſt had hazarded their liues for his ſafetie, doe paſſe into all outrage ſo much the more cruelly and furiouſly. VVhen wee ſee ſuch examples, let vsus call our wittes about vsus, and beware that we be not infected with any ſuch vice. Moreouer a man might ſay here, that Iob ſeemeth to bee contrarie to him ſelfe, when he ſayth, that hee would not hauehave vouchſafed 50to hauehave ſet their fathers to be keepers of the dogges of his flocks. For in the laſt Chapter he had ſhewed himſelfe to bee of ſo great curteſie, as hee was not only the father of the fatherleſſe, and the defender of the widowes: but alſo the eye of the blinde, and the fote of the lame: that is to ſay, that he had had compaſsion of all poore folkes, and vſed kyndneſſe towardes them in ſuccoring them. Now therfore to ſay that hee vouchſafed not to match their fathers with his Dogges, it ſeemeth cleane contrarie. But let vsus marke, that Iob ſpeaketh not heere, of his owne diſpoſition 60towards them, but of the thing as it was in it ſelf: as if he ſhould ſay, that the worlde counted not the fathers of them worthy to keepe Dogges. Thus yee ſee in effecte what Iob ment to ſignifie. But yet we muſt beare in mind, that although men hauehave not any thing in them woorthy of eſtimation, we muſt not therefore diſdeyne them, but know them to bee Gods creatures, and ſuche as reſemble our ſelues. Therefore let vsus honour them: for whoſoeuer is hieſt in degree, may perchance alledge this and that, to ſort out himſelfe from the reſt of men: but yet notwythſtanding though he be a King, he muſt hauehave brotherhood with the pooreſt ſhepeherds and neatherds in the world, except hee can put off his owne nature. And out of doubt, as for the cheefe and excellenteſt thing that a king hathe in him, that is to ſay, manhood: hath not the ſhepehearde it aſwell as hee? O (ſayth the king) I am come of ſuche a princely ſtocke. My freends, are not all men diſcended of Adam, and afterward of Noe: Surely as touching linages, the world ſeeth how they go. For the nobleſt and moſt renowmed lynages, are not the beſt. Inſomuch that oftē times, it were better too bee a ſhepeherdes ſonne of the Countrey, borne of honeſt father and mother, than to bee the ſonne of ſome great perſonage that is had in eſtimation of the world. For ſo may he oftentimes be the ſonne of a theefe, or of a brothell, notwithſtanding, that they be aduaunced too ſo high degree: and therefore that is not the thing wherein they ought to glory. Contrariwiſe, we muſt come backe againe to the poynt that hee ſpake of: which is, that the excellenteſt thing that a king hathe in himſelfe, is that he is a man: and that hauehave the neateheards of the Countrie, as well as the king. Therefore lette the great and honourable perſonages of the world boaſt thē ſelues as much as they liſt. They may make great bragges in that behalfe: but yet ſhall they be but men ſtill: and the verieſt raſcalles and miſerableſt men whome they deſpiſe, are ſo as well as they. VVherefore let vsus conſider, that God hath made vsus all of one ſelfeſame nature, and ſet an vnion among vsus in that behalfe, to the end to binde vsus one to another. Thus ye ſee what Iob ment in this text. And therefore let vsus marke, that in all this reherſall hee maketh as it were a liuely picture, wherein God ſheweth vsus the chaunges and alterations of this world, to the ende we ſhould not be wedded to it, but paſſe further longing for the heauenly life, where we ſhal hauehave a continual ſtedfaſtneſſe. Alſo let vsus learne to know, that in this preſente life, there is nothing but frailtie, and miſerie, and that we ſhall always be ſubiect vntounto them, vntill God hauehave taken vsus hence too make vsus parttakers of the euerlaſting reſt, which he hath prepared for vsus in heauen.

Nowe let vsus fall downe before the face of oure good God, with acknowledgement of oure faultes, praying him to make vsus feele them in ſuche wiſe, as wee maye learne too condemne them in oureſelues, according as in deede wee hauehave all curſedneſſe: and therewithall, that if he afflict vsus, wee may by that meanes be inured to be ſorie for oure offences, and to mourne for them, referring our ſelues vntounto him, and praying him to deface the faults that we hauehave committed, and to wipe them out of remē brance, not only before him, but alſo before men, too the intent that our life may not be a ſtumbling blocke, but an edifying vntounto all men. And that all of vsus both greate and ſmall, may learne to frame our ſelues too his obedience, p. 559that hauing mutuall felowſhip one with an other, we may liue toogither in good peace and brotherly louelove, and by beholding the chaunges of this worlde, bee led further to the hope of the heauenly life, to the ende wee may paſſe heere bylowe as through a pilgrimage, wherein hee will not hauehave vsus to reſt. That it may pleaſe him to graunt this grace, not only to vsus, but alſo to al people and nations of the earth, &c.

The .Cix. Sermon which is the ſecond vponupon the .xxx. Chapter.

11 Bicauſe the Lorde hath broken my corde and afflicted mee, they alſo hauehave broken their brydle againſt mee.

12 Theyong men riſe vp at one ſide, they pinched my feete, yea and they did beſet my pathes with their ſtumblingblockes.

13 They marred my vvay, and indeuered to hurt me, and no man helped me.

14 They came againſt me as an ouerflovving riuer, and perſecuted me vvrongfully by reaſon of this calamitie.

15 Feare turned vponupon me, they purſued mine excellencie as the vvinde, and my vvelfare paſſed avvay as a cloude.

16 My ſoule vvas poured out vponupon me: the time of aduerſitie caught holde of me.

17 My bones are perced by night, and there is no reſt in me.

18 My clothing hath chaunged coloure through the greatneſſe of my miſerie, and the hemme of my garment cleaueth to me.

19 He hath caſt me to the ground, and I am become as duſt and aſhes.

20 VVhen I crie vntounto thee thou heareſt me not, and although I vvaite, thou regardeſt it not.

21 Thou art become cruell vntounto me, and art againſt me vvith the ſtrength of thy hand.

BYcauſe Iob had heeretofore declared, that menne of more value had ſtepped vppe ſo malapertly againſte 30him: hee addeth, that ſuche things coulde not hauehave beene doone vntounto him, if God had not broken all his ſtrength in ſuche wiſe, as hee was weakened, yea and vtterly made feeble to the worldward, ſo as euerie man might deſpiſe him. For that is the thing which he meeneth by this ſimilitude, that God had broken his ſinew or cord. His meening then is, that when we be vphild by the hand of God, we hauehave as it were a ſtrong rope to holde by: but if it like God to breake that rope, 40wee ſlide awaye, and can no longer abide, but all goeth to wrecke with vsus. Thus yee ſee howe Iobs meening is, that the raſcalles, and ſuch as beare no countenaunce at al, had not aſſayled him ſo malapertly, ne durſte hauehave ſet themſelues againſte him, vnleſſe God had be refte him of his ſtrength, and lefte him nothing too mainteyne him in his ſtate. True it is that ſome expounde this texte, as if Iob ſhould ſay, that men made a beaſt of him, ſo as one while they let him looce, and another while tied him vp againe: but that is too much ſtreyned. VVee ſee then what the 50naturall ſenſe is: and it is a pointe well worthy to bee noted. For when men doe rayle after that ſorte againſt vsus, it behoueth vsus always to come back to this ſimilitude, that God hath as it were loozened vsus, ſo as there is no more knitting: but we are in cace as if our bodie were without ſinewes, like as if a fagot or a ſheaf of corne or ſome ſuch like thing were vnbounde. The thing that can not holde togither of it ſelfe, had neede to be gathered vp and hilde togither otherwiſe. Nowe of our ſelues we hauehave not any thing that can keepe vsus togither. And therefore it behoueth 60our Lord to bind vsus vp. Marke that for one poynte. On the contrarie parte alſo, when it pleaſeth him too vnbinde vsus, by and by wee fall aſunder, and there is nothing that can mainteine vsus, in ſo muche that menne ſhall hauehave their full ſcope ouer vsus, I meene euen the verieſt raſcals. VVe hauehave ſeene heretofore, howe it is the office of God to girde Kings with their girdles and alſo to cut their girdles aſunder: whereby it was ſignified vntounto vsus, that where as Kings and Princes are in authoritie, it is bycauſe God hathe committed the ſword vntounto them, and holdeth them faſt, and will hauehave them ſo reuerenced. But contrariwiſe when God liſteth to cut their gyrdle aſunder, there is no more power, ſtrength and authoritie in them than in women, but much leſſe. And heere wee hauehave a generall doctrine which euerie man muſt apply to him ſelfe: whiche is, that if wee hauehave any apparant vertue or ſtrength, wee muſt not imagin it to come of our ſelues, but bicauſe God ſtrengthneth vsus. Therefore let vsus alwayes ſubmit oure ſelues vntoo him, too the ende wee bee not touched with vaine preſumption. For when God ſeeth men imagine that they hauehave that thing of them ſelues which hee hath giuen them: hee bereeueth them of it to make them better aduiſed too knowe what his grace is, and howe they ought to hauehave eſteemed it at ſuch time as hee made them to feele it. VVherefore (as I ſayd) let vsus learne, not to ſurmize any vertue or ſtrength in oure ſelues: but let vsus acknowledge that we be vphild by the hand of God, like as a ſheafe of corne is held togither by the band. Therwithal let vsus know alſo, that if our Lord liſt to vnbind vsus, and too vntie our cord, immediatly we ſhal fall aſunder and not to hauehave any abiding ſtate, further forth than it pleaſeth him to continue his grace towards vsus. And if we happen to be trampled vnderunder foote, or too bee troubled and incombered, and yet hauehave no helpe nor meane too reuenge oure ſelues, let vsus call too rememberaunce, that men ſhoulde p. 560hauehave no ſuch aduauntage of vsus, except it were giuen them from aboue. For as much then as our Lorde maketh vsus deſpiſed, euerie man can lift vp himſelfe againſt vsus: and it behoueth vsus to beare this leſſon well in mynde, to humble our ſelues withall. For vntill wee hauehave the skill too knowe that it is God which putteth vsus to reproch, and alſo which giueth men leaue to perſecute vsus: we ſhal neuer be tamed as wee ought to bee. Marke that for one pointe. But after that Iob hath ſpoken ſo, hee addeth other like complaintes: that is to ſay, that the yong men which had as 10it were couched downe before him heeretofore, roſe vp at one ſide, and tripped vp his heeles to make him fall, or caſt ſtones in his way for him to daſh or ſtumble at. Heereby hee meeneth that he was mocked on all ſides, and had no more the reuerence that he ſpake of before. To be ſhort, he meeneth that God had layde him open to all iniuries. And afterward he addeth, that his ſoule vexed him: VVherfore hee ſheweth that hee was wounded throughe and through. For it might fall out that a man ſhould be mocked and not paſſe greatly for it. But Iob ſheweth that the 20reproches and iniuries which men did vntounto him, touched him to the hearte. And that is the cauſe why hee ſayeth. That his ſoule had beene perſecuted, and his welfare as it were plucked from him. The Hebrue worde which he vſeth doth properly ſignifie Royall, Princely, or excellent: and alſo boū tifull, liberall, willing, or freeharted: and the worde Soule is not expreſſed. Therefore it ſeemeth that Iob ment too name his ſoule, and to terme it Royall or princely, as the nobleſt, freeſt, liberalleſt or boūtifulleſt part, like as kings and princes are termed bountifull or liberall, bicauſe they 30be full of liberalitie, and hauehave wherewith to do it. Howbeit for as much as it is the manner of the Hebrewe tung diuers times to repete one thing twice: or elſe to ſet down two wordes that are neere of ſignification the one to the other, and tende both to one ende: the verie meening of this text is, That Iob ſayth that his highneſse was ouerthrowne, and his welfare taken quite from him. Firſt therefore he ſetteth downe the worde Excellencie or Highneſſe, and afterward addeth the word Welfare, which hath a further ſcope. The naturall meening then is, that whereas hee had bene 40in great dignitie before: nowe all was quite daſhed: And whereas he had bin well garded, ſo as it might ſeeme that no aduerſitie coulde euer hauehave touched him: his welfare was ſo appayred and oppreſſed by men, that he is become almoſt vtterly deſtitute of the comfort of all thoſe whom he had vſed theretofore. And hereby we are alwayes put in mynde, (as I touched yeſterday) to fenſe oure ſelues againſt ſuch chaunges, ſeeing wee hauehave the example of Iob. He was excellent among menne for a time, and his ſtate had bin as noble as any mans. And now behold God ſetteth 50him as a horrible gaſingſtocke: Euerie man had bin readie to ſerue hin, and it ſeemed that the whole worlde ſhould hauehave fauored him. And yet notwithſtanding euen they that had earſt bin his freends, become as wild beaſts, and raged againſt him to bereaue him of his welfare. For as much as we ſee this, let vsus prepare ourſelues, if it pleaſe God to afflict vsus after the ſame ſort. And if he do it, let it not trouble vsus out of meaſure, ſeeing that the ſame happened vntounto Iob. For although God exerciſed his ſeruaunt in ſuch wiſe for a time, as hee might ſeeme to hauehave vtterly 60forſaken him: yet notwithſtanding we ſee that he looked alwayes vponupon him with pitie, and the iſſue ſheweth that it was not in vaine for him to hauehave wayghted his leyſure, at whoſe hand he had receiued ſo many benefites before: and to hauehave called vponupon him▪ and to hauehave fled to him for refuge. Therefore let vsus do the like, let vsus repoſe our ſelues vponupon Gods goodneſſe: and let vsus hold vsus always to his promiſe, and he will make vsus feele that the ende ſhall be none other towards vsus, than it was towardes Iob. Furthermore although I ſtand not vponupon eueryevery word: it behoueth euerie of vsus to mynde the things that are treated of here. For Iob ment to expreſſe vntounto vsus, that his ſtate was ſo miſerable, as it was able to make our hairs ſtand vp vponupon our head. And why? Firſt and formoſt (as I hauehave ſhewed) he excuſeth himſelfe of his impaciencie and of his tormenting of himſelf, bicauſe his afflictions greued him: For the exceſsiueneſſe of them cauſed him to doe ſo. In the meane while let vsus not doubt, but that the holie Ghoſte ſpeaketh by his mouth too the intent that if oure aduerſities ſeeme great and vnable to bee borne, wee may compare them with the things that hapned to Iob. And ſeeing that he was ſcourged much more than we can be, we muſt not be ſo nyce (and as it were childiſhe) when oure aduerſities pinch vsus, and to think that God afflicteth vsus to ſore. [But let vsus ſay] how now? did there not happen as much vntounto Iob? Yea and was not the miſerie which hee indured much more exceſsiue and outrageous than this? Yee ſee then how we muſt learn pacience by that which is declared here at length, touching the aduerſities that Iob ſuffered. And herewithall commeth to this purpoſe the thing whiche I hauehave touched: that is too wit, that the miſerie which Iob indured, was with in him, and that he was not only mocked, ſcorned and wronged by men: but alſo was caſt downe in himſelf. For although a mans enemies mocke him, and he perceiue well that they backebyte him on all ſides; yet if he be at reſt in himſelfe, ſuch a man ſhall not be ſo greatly tormented, as he that is vtterly diſmayed and can indure no more. And vndoubtedly if a man ſee ſuche crueltie in men, as they are not ſatiſfyed with the miſerie that hee indureth, but alſo fall to blowing of the fire, and to greeuing of him further when they ſee him as good as halfe deade alreadie, ſo as euerie man ſtriketh at him too murther him, and to increaſe the torment wherwith he is alreadie afflicted to the vttermoſte: that augmenteth his greef and anguiſh much more. Thus ye ſee what Iob ment in this ſtreine when he ſayth that terrour tooke hold on him, that he had no reſt, that his pulſes did beat continually, and that he had no releef at all: like as a man that is in a continuall ague, or that is ſo tormented as he hath no leyſure to take his breath. Iob then by ſuch complaints ſignifieth, that hee is not onelyonly mocked as diuers are, which yet for all that forſake not their meate and drinke and myrth, nor as they that are able to defend thēſelues, ſo as though men practize euil againſt them, they are not able to bring it to paſſe: but contrariwiſe he ſheweth that he was ſo afflicted, as he ſtoode in feare of it. And vnderunder this worde Feare, hee comprehendeth all the anguiſhes that wee can feele, when either our Lord God, or men, do ſet themſelues againſt vsus. Yea and that word importeth much more than heauineſſe or anguiſhe: for heauineſſe is a greef for aduerſities preſent. But when we are in feare, it is as if we ſawe death threaten vsus, and that wee were beſieged with p. 561many daungers. For then we imagin, how now? Indeede I am in miſerie alreadie: but that is nothing. For ſuche a miſerie may happen moreouer: and peraduenture alſo an other on the other ſide, and yet another to that. Therefore when we foreſee ſuch daungers, and it ſeemeth vntounto vsus that when we bee eſcaped from one death, there commeth a ſecond, and a thirde, and to be ſhort, we are aſſayled on all ſides: that is a thing that ſtryketh our hart dead: and that is it which Iob meeneth by ſaying, that feare had caught holde of him within: And this text ought to bee well 10marked of vsus. For the chiefe benefit which wee hauehave and which men do alſo naturally deſire, is to be in ſafetie: and God alſo when hee ſpeaketh of his bliſsings, doeth aboue all things promiſe vsus reſt, and that when we be in his cuſtodie, we ſhall ſleepe at our eaſe without feare of beeing waked, ſo as we ſhall not feare to ſleepe, euen vnderunder a tree or by a highe wayes ſide: and although wee had neither doore, nor barre, nor lock, nor key to our chamber, yet we ſhall be ſafe vnderunder his protection. Neuertheleſſe wee ſee how Iob ſayeth, that he was poſſeſſed with feare. It ſeemeth 20then that hee had no more truſt in God, and conſequently that he was bereft of the ſouerain benefit that we deſire, and which God hath promiſed too all his children. And verely the faythfull ſhal always hauehave finally ſuch reſt in thēſelues, as they may be cheerfull in their aduerſities: and that is bycauſe they reſt vponupon Gods goodneſſe, and know well that he will neuer forget thē. Ye ſee then a reſt which can neuer fail al the faithful, ſo long as they truſt in God: and that did Iob well feele in part. But herewithall let vsus mark, that now and then God will caſt his ſeruants 30in ſuch trouble (I meane for a little while) as they ſhall not know where they be. And this ioy of the holy Ghoſt is as it were ouerwhelmed and choked in them, ſo as they cannot reſort vntounto God, nor warrant themſelues that he watcheth ouer them, nor be ſure to ſay, no, no: Howſoeuer the world goeth, yet will my God preſerue me: indeed I perceyue not that he is minded to ſuccour me: but yet will I tary his leyſure paciently. The faithfull then may at times be ſcarce fully out of doubt: and they ſhall be toſſed with ſo great waues and ſtormes as they ſhall not know where 40to becom, but ſhall be caried with ſuch violence, and toſſed and turmoyled after ſuch a faſhion, as their reſt ſhall bee turned into trouble: and what is to be done then? It behoueth vsus to vnderſtande, that firſt of all, to be peaceable, yea euen in the middeſt of all our aduerſities▪, it ſtandeth vsus in hande to flee to our God, & to be out of doubt that his promiſing too bee alwayes with vsus, is not vaine. Therefore let vsus mind Gods promiſes, that we may be armed with them on all ſides, ſo as we may bee quiet in the middeſt of our aduerſities. For there is none other ſafetie 50for vsus: but the hope of ſuccour at Gods hand. So long as we hauehave that, we cannot but fal vponupon our feet, as the prouerbe ſayth. But aſſone as we bee turned away from God, and cannot beleue that he will helpe vsus, and hath a fatherly care of our welfare, wee are vtterly diſmayed and ſo amazed, as we knowe no meanes in the world to quiet our ſelues. And therefore let vsus learne to ſettle our ſelues in Gods promiſes, if we wil not be ouerwhelmed with trembling and fearefulneſſe in the middes of our aduerſityes. Furthermore if now and then we be ſo fore oppreſſed as 60we knowe not where to become: yet let vsus not ceaſſe to reſort to our God, hoping that hee will chace away oure darkneſſe, and not ſuffer vsus to continue alwayes in ſuche diſtreſſe, as there ſhould be no remedie nor aſſwagement of our ſorrowes. Now ſith wee ſee that the like happened vntounto Iob, and alſo vntounto Dauid, who are two myriours of pacience, fayth and hope: let vsus not bee too much diſcomforted, when it ſeemeth too the infirmitie of our fleſhe, that we be vtterly ouerwhelmed with aduerſitie, and ſeazed with ſuch feare, as we be vtterly forlorne. For ſurely God will worke continually in his faythfull ones, and although his woorke appeare not to the eye: yet ſhall they feele it. And truly although the faythfull bee in ſuch anguiſh and feare, as there ſeemeth to bee no more hope for them in the goodneſſe of God: yet ſhal they not quayle, but be ſuccored by him, notwithſtanding that they be not able to perceyue his ſuccour by their natural reaſon. Thus ye ſee how wee ought to proceede in our heauineſſe, and howe wee ought to practiſe this doctrine to profite oure ſelues by it. And when as Iob addeth, that God had caſt him to the ground, and that he was become like duſt and aſhes (for he had erſt ſayde, that his garments were chaunged and cleaued as it were to his skin:) Thereby he ſheweth that he was vtterly ouerthrowne, and that there was not one ſparke of hope of lyfe left in him, inſomuch that it might hauehave bin ſayde: beholde a man vtterly conſumed, in whom there reigneth nothing but death. For by theſe wordes carth, dust, and aſhes, he not onelyonly meeneth that his ſtrength fayled him: but alſo that hee was become as a dead coarſe, yea euen as good as halfe rotten. Iob then ſheweth right wel, that there was no more token of life in this extreeme affliction which he indured: but rather that hee was condemned, yea euen of all men, wherein it is ſhewed vsus, that our truſt muſte not bee tyed too the things that are ſeene, but that wee muſte truſt in God, yea euen in the middeſt of death. And that when wee ſeeme to bee paſt recouerie, yet notwithſtanding wee muſt take holde of the life that God hathe promiſed vsus, and continually imbrace it. And herewithall let vsus marke alſo, that Gods power is not ſubiect too any humaine or worldely meanes: but that hee worketh after ſuch a faſhion, as is incomprehenſible and ſecrete vntoo vsus. Lo here the two things which wee hauehave too marke in this text, which goe ioyntly one with another. For why hauehave wee ſayde that fayth muſte not bee incloſed in the things that wee ſee, but bycauſe it is grounded vponupon the power of God? But this power is infinite and may not bee compaſſed or ruled by worldly meanes, or by ought that can be ſeene. For God is able to worke after ſuch maner, as is vnknowne to vsus. Seeing it is ſo, it behoueth our fayth alſo too be inlarged lykewiſe. And ſo, for the better vnderſtanding of this doctrine, let vsus begin at the ſeconde poynt which I hauehave touched: which is, that Gods power whereby he intendeth to work for our welfare, is not boūded within theſe lower things: and therfore that wee muſt not ſay, that God will do thus or thus bycauſe the order of nature is ſo, or bycauſe wee ſee ſome likelihood of it, or bycauſe there is ſuch a meane or helpe to compaſſe it. For that were to doo him great wrong, inaſmuch as the things that are in him are infinite. Therfore we muſt not incloſe Gods mightie power within our imagination & vnderſtanding. Like as Gods goodneſſe is endleſſe and a bottomleſſe pit: ſo alſo are his wiſdome p. 562and rightuouſneſſe, and the ſame is to be ſaid of his power. Now if we would comprehende this mightineſſe and power: I pray you are wee able too incloſe it in our brayne? It is impoſsible. So then let vsus marke well, that when God intendeth to ſaue vsus, he doeth it not after the common faſhion, but worketh by miracle towards vsus: inſomuch that he will rayſe vsus euen from death. And that is the cauſe why he chalengeth the office of ſending men to the graue, and of talling them backe againe. Alſo it is ſayd in the Pſalme: that the iſſues or outgoings of death 10are in the hand of our God. VVhen it is ſayde of our God, it is to the ende that the faythfull ſhoulde taſte the neereneſſe of God, and that hee ſhoulde make them feele the thing by experience, which is conteyned heere: namely, that he hath the iſſues of death [in his hande.] And what are thoſe iſſues? It is that when death ſhall hauehave reigned ouer vsus, and we ſeeme to be vtterly ouerwhelmed, ſo as there is no more hope of life: our Lord can well quicken vsus, yea euen after a wonderfull faſhion vnknowne vntoo vsus, and which men cannot perceiue vntill it be ſhewed by 20effect? And this is the cauſe alſo why Ezechiell had this viſion giuen him, that when God vttered his worde, the bones that were drye before, and wherein there was no ſubſtaunce, came togither, and the ſinewes did knitte againe, and breath and liuelineſſe came into them, and ſo they became liuing men. Thus ye ſee howe we ought to bee grounded vponupon the ineſtimable power of our God: that is to wit, that when it commeth too the truſting in him, we muſt not fall to reaſoning▪ Hath God any meanes 30to do it? Are the things likely? or hauehave wee any thing in vsus to further him? No, no, but God knoweth howe too deale, and therefore let vsus wayte at his hande. But now (as I ſayde) it behoueth our ſayth too bee inlarged vponupon the mightie power of God: and ſeeing that Gods mightie power is not to be meaſured nor to be incloſed and made ſubiect to worldly and naturall meanes: our beleefe alſo muſt ſtretch out both hie and lowe, and become infinite. Verely it will neuer be ſo perfect as it ought to be: we ſhal but only hauehave ſome little pece of it. But yet muſt we labor forward: and although our beleefe be weake, and that we 40hauehave receyued it by meaſure, yet muſt we alwayes tend to that marke. VVhat marke? Euen too reſt our ſelues on God, and to wayte for helpe at his hande. And how ſhall we wayte for it? muſt we reſt vponupon theſe earthly things? No no, but eueryevery one of vsus muſt ſtirre vp himſelfe and conſider: well Lord, thou art Almightte. Therefore thou wilt ſaue vsus by thy mightie power which is vnknowne to vsus as yet. Lo what is ſhewed vsus in this ſtreyne. So then, ſeeing that God hath giuen vsus ſuch a proofe of his mightie power in the perſon of Iob: let the ſame confirme vsus 50ſo much the more. In the ende, after that Iob hath ſpoken of the wrongs and reproches that were done vntoo him, and complained of the feare wherewith he was ſeazed: he directeth himſelfe vntounto God, and ſayeth, that althoughe be turned himſelfe vntounto God to call vponupon him, be was not heard: yea and that when he …ld on and wayted Gods leyſure: God pitied him not, ne made any countenance to regard him, but which worſe is, turned toward him as a cruell perſon. Surely this is the greeuouſeſt temptation that myghte bee For if any aduerſitie happen vntoo vsus, wee knowe that 60Gods ſetting of vsus in this worlde, is with condition that wee ſhould be tempted diuers wayes, and martyred with many miſeries, too the intent to ſhewe vsus that this tranſitorie lyfe is nothing woorth: and againe if wee hauehave ſome ſorrowe, our frayltie beareth it, and if wee bee not ſtoute ynough to comfort our ſelues, we impute it ſtill to the febleneſſe of our nature. But when we flee vntounto God, and yet feele no eaſe at his hand, but rather that he diſſembleth, ſo as the tyme ſeemeth to bee loſt in praying vntounto him: then are we at an vtter extremitie. VVhy ſo? For it is a ſoueraine remedie whiche God giueth vsus, when hee ſayeth, come vntounto mee when you are at an afterdeale, yea and as good as deade, and you ſhall perceyue that I hauehave power to quicken you. I recouer thoſe that are quayled, I rayſe vp them that are dead, and I fetch them out of their graues which were ſuncken in it, yea euen ſo deepe as it might ſeeme that they ſhould neuer come out again God therfore is liberall ynough to promiſe vsus that he wil neuer refuze our prayers: but come we to ſeke him, he ſhrinketh away and ſeemeth to be deaf. This is a temptation that is able to ouerwhelme vsus vtterly. Therfore let vsus mark well this text, how Iob ment to declare that he was come euen vntounto hel, and that he was not chaſtized after the common faſhion, but that God (to outward appearance) had ſo forſaken him, as he might cōclude, I hauehave hitherto bin deceyued in ſeruing God, and I hauehave beguiled my ſelf in hoping that he would helpe me and be my ſauiour: and why? For in deed he ſayth that his ſeruants ſhall be afflicted, howbeit he calleth them to him, ſaying cal vponupon me in the day of thy trouble and I will heare thee, & thou ſhalt glorifie me for the ſame. Then ought we to hope for life euē in death, through his power. For behold, God openeth vsus the gate when he ſayth that he is nere all thoſe that call vponupon him in truth. But now (ſaith Iob) if I ſeeke thee I ſ…nd thee not▪ if I call vponupon thee thou anſwereſt me not, I knock and the gate is ſtill kept ſhut: VVhy ſayth he ſo? For a man might firſt demaund whether God hath not performed the ſayd promiſe wich he made to al the faithfull, of being nere to all thoſe which call vponupon him. For although thoſe textes were not yet written: yet did not God ceaſe to hauehave pitie vponupon his continually. Howbeit in cauſing them to be written afterward, he had declared what a one he is, and what a one he hath always ſhewed himſelf to be. Then if Iob had loſt his labor in praying vntounto God: theſe promiſes ſhould hauehave bin falſe, that God wil be nere vntounto all thoſe that call vponupon him in truth: and that he will heare all thoſe that cal vpō him, and graunt whatſoeuer is asked him in the name of our Lord Ieſus Chriſt yea and that he will be readie to ſuccor vsus before we open our mouth. But let vsus mark wel, that although Iob did not as thē perceyue that god would ſuccor him: yet notwithſtanding he knew it in the end, & God alſo made him to feele it, according as we ſee euē by that which is come to paſſe. Let vsus marke I ſay that wee muſt not iudge of Gods help, according to eueryevery moment of time. For that were to great a reſtrayning of it: but wee muſt tary the end, and though we ſee that our Lord openeth not his eares to our requeſts, yet ſhall the end of our afflictions be always happy, if we continue in calling vponupon him. So then howſoeuer the world go with vsus: let vsus not ſurmize that he wil not heare vsus when we beſech him. For why? we ſee what happened vntounto Iob, when he ſayth they ſhall cry and not be heard, it is a threatning that can light p. 563vponupon none but the vnbeleuers. For if we crie, namely in fayth and hope: it is certaine that the promiſe which was ſpoken of ſhal be vnfallible. But foraſmuch as the crying of the faythleſſe is but a howling and roaring without any truſt in God: and that although they know that without him they be but forlorne & fordone, yet they ſet not their minds vponupon him: therfore they are not heard. VVherfore ſith we ſee this temptation of crying and not being heard did light vpō Iob: let vsus cōclude that if god make not coū tenāce to heare vsus, it is not for that he reiecteth our prayers 10or paſſeth not for thē: but he holdeth aloof to make vsus cōtinue in praier. For it is not inough to hauehave praied once, and to hauehave ſaid, alas lord wilt thou not pitie me? But we muſt hold out in it, and if he delay, wee muſt not ceaſe to paſſe yet ſtil further, vntil we know that he hath heard vsus Furthermore let vsus mark wel, that although God pretend not to heare our prayers: yet notwithſtanding he ſheweth that he heareth them. And that it is ſo, Behold Iob who cō plaineth that hee cried and was not heard, had bin vtterly ouerwhelmed if our Lord had not heard his requeſt: how 20beit that he perceiued it not, and thus ye ſee how our lord worketh oftentimes in vsus, and yet to our imagination we cannot diſcern that he helpeth vsus, and why? For if we ſtād ſcanning after what maner God helpeth vsus, it entreth not into our vnderſtāding. VVhy? for we be rude and groſſe, neuertheleſſe our lord ſheweth vsus in time, that he ceaſſed not to be neere vsus, euē when we thought he had forſaken vsus. And although his neereneſſe were ſecrete: Yet ceaſſed he not to make his power droppe down into vsus cōtinually. So then let vsus inure ourſelues with theſe temptations: 30namely, that when we pray vntounto god in our troubles, and feele no eaſe, but rather that the miſcheef increaſeth, and that God whetteth himſelfe agaynſt vsus, too greeue vsus the more when wee ſeeke vntounto him: wee muſt not therefore be out of hope, but tarie his leyſure paciently, and ſay: Truth Lord, this battaile is right ſore: But what for that? Seeing that Iob which was a weake man as wee bee, hath paſſed that way: let vsus pray God to ſtrengthen vsus by his holy ſpirit. For the grace which hee ſhewed to Iob at that time, and to Dauid in his time, and too all the reſt of the 40faythfull in theyr tymes: is not abated at this day. Ye ſee then that it behoueth vsus to fight till we hauehave fully gotten the vpper hand of this temptation which is greateſt of all others: which is, when we call vponupon god and are not herd. But there is yet more when Iob ſayeth, thou hast turned thy ſelfe agaynſt me, and art become as though thou wert cruell. By this ſaying hee meeneth not onelyonly that he was not deliuered from his miſeries and aduerſities, nor eaſed of them: but alſo that the fire ſeemed to be the more kindled, that the gulfs ſeemed to be open the wider, and (to be 50ſhort) that he appayred his cace by calling vponupon God, as though hee did put God in mynde too puniſhe him the more. You may ſee now, that it is a great temptation for a man to pray in his calamitie and not to be heard: and as Iob hath felt that, ſo may we alſo oftentimes feele it. But it is a farre greater greef when we looke to neere vponupon it, (that is too ſay) when our calling vponupon God doeth ſo little auayle vsus, as it ſeemeth rather to prouoke him more, and that our ſo dooing maketh him the feercer agaynſt vsus How ſo? As thus: ye bee importunate vponupon mee, and I will giuegive you as much as you are able to beare: my rods were light before, I did but as it were ticke you with my little finger: but now I will lay on you with maine ſtrokes, I will drawe my ſworde and beate you downe too the ground. It ſeemeth then erewhyles that we gaine nothing by praying, but onelyonly put God in mind to be more rough and ſharpe with vsus, and to vexe vsus the more, and to make our afflictions the greeuouſer, and to exceed ſo farre as to conſume vsus vtterly. Lo what ſhall ſeeme vntounto the faythfull, as eueryevery one of vsus ſhall find in himſelf. But what is to be done herevpon? Let vsus marke well how it is declared hereby Iob, that we muſt not think it ſtrange when God liſteth too trie our fayth after that ſort, nor ſay that wee faint, and that the miſerie ſhall but increaſe by it. For although hee heare vsus not at the firſt, but pretend to bee as yet ſtill more ſtirred againſt vsus: yet notwithſtanding although ſuch things come in our mind, let vsus truſt that he will ſuccour vsus, and that according as our troubles increaſe: ſo alſo hee will ſuccour vsus in ſuch ſort, as hee will not ſuffer vsus to quaile. Then ſhall we be continually vphilde by his hande, howbeeit after an vnknowne maner: and when he ſhall hauehave throughly exerciſed our faith, he will make vsus to feele, that hee was not alienated from vsus when he afflicted vsus. Thus ye ſee howe it behooueth vsus to practiſe this ſentence, to the ende that if we ſeeme not to be heard, we may not faint, nor be diſmayed and ouercome, but hold out to the vttermoſt, whatſoeuer temptation God ſendeth vsus. Yea and though we ſee death preſent before our eyes, inſomuch that we be as it were drowned in the gulf of hell: yet let vsus not doubt, but that like as our good God heard his ſeruant Iob: ſo alſo in the end he will giuegive a good and happie iſſue to all our aduerſities.

Nowe let vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him to touche vsus in ſuch wiſe, as wee may turne to him with true repentance, and that by being exerciſed in the manifold wants, miſeries, and afflictions that linger vponupon vsus in this temporall life, we may be rightly humbled vnderunder his obedience, to giuegive our ſelues wholy to his ſeruice, and to put our ſelues into his hande, acknowledging that he hath all power and authoritie ouer vsus: and that in the middeſt of all the diſtreſſes wherewith wee bee combred, it may pleaſe him ſo to aſſwage all our greefes by the grace of his holy ſpirit, as we may ſtill reioyce in him, & alwayes truſt in his goodneſſe, euen till hee hauehave deliuered vsus from all the neceſsities and miſeries of this mortall life, and called vsus to his heauenly reſt. That it may pleaſe him to graunt this grace not onelyonly to vsus. &c.

The .Cx. Sermon, which is the third vponupon the .xxx. Chapter.

21 Thou art become cruell vntounto me, and haſt caught me vp vvith the force of thy hand.

22 Thou haſt lifted mee vp aboue the vvynde, and cauſed mee to ryde vponupon it, and made my vvitte to fayle.

p. 56423 I knovv that thou vvilt put me into the graue, in the houſe appoynted for all that liue.

24 Yet ſhall none ſtretch out their hande thither, although many crie in their affliction.

25 HaueHave not I vvept vvith ſuch as had hard dayes, and hath not my ſoulebin ſorie for the poore?

26 I hauehave looked for good, and euill is come vppon mee, I vvayted for light and beholde heere is darkneſſe.

27 My bovvels boyle, and there is no reſt in the time of the aduerſitie that hathe caught holde of mee.

28 I go mourning, and crie out in the congregation.

29 I am as it vvere a brother to dragons, and a companion to Eſtriges.

30 My skinne is become blacke vponupon me, and my bones are dryed vp.

31 My harpe is turned to vveeping, and my Organes to the voyce of lamenting.

I HaueHave declared heretofore how great a temptation Iob indured, whē it ſeemed that his praying too God did him no good. For that is our laſt refuge in all our aduerſities, & the ſouerain remedie that can neuer faile vsus. Then if it ſeeme 20that we bee diſappointed of our hope, and that God doo make as though he were deaf, & (to be ſhort) that we profit not at all by our prayers & ſupplications: It is as it were a hell that gapeth open vponupon vsus, and we muſt needes fall into vtter deſpaire, if God hold vsus not back, and ſhew that his delaying to ſuccour vsus, is not without cauſe. Then if God wrought not with a ſingular power in this behalfe, ſurely we ſhould vtterly ouerwhelme when we finde no relief of our miſeries by praying vntounto him. Now ſeing that this happened vntounto Iob: let eueryevery of vsus diſpoſe himſelfe 30after his example. And if God do now & then ſuffer vsus to linger in pain, (as oftentimes it commeth to paſſe) and we be not ſuccored at his hand as we would wiſh: let vsus tarrie paciently and fight againſt ſuch temptations, yea and let vsus do our indeuour alſo to obey him. For it is not ynough for vsus to pray vntounto God: but we muſt alſo brydle our affections. So as if aduerſitie preſſe vsus, and we be troubled that we can no more: yet neuertheleſſe we muſt abide ſtill in this ſtedfaftneſſe that is ſpoken of here. And ſo if wee hauehave bin ſubiect to the good will of our good God for a 40time, let vsus continue in the ſame to the end: and if it ſeemed to vsus that we were ouercharged, yea euen in the mids of our aduerſities: let this preſent example come to our remembrance, that the end will ſhew, that although God hyde himſelfe from his ſeruaunts, and make them not to feele his working at the firſt, yet he neuer forgetteth thē, but heareth them at length, when he perceyueth the conueniēt time. But let vsus remember the Apoſtles leſſon, that faith muſt be ioined with pacience, & that we muſt be exerciſed in many battailes before we come to the triumph: 50for this life is ordeyned to fight in. In the text here followeth that which I hauehave touched alreadie: namely, that god ſhewed himſelfe cruell towardes Iob. Nowe when hee ſpeaketh ſo, it is not to accuſe god of vnrightuouſneſſe but to ſhewe the extremitie of the paine that he felt. Then if we be tormented with any exceſsiue rigour, wee maye well terme the ſame a crueltie, but yet it foloweth not that we ſhoulde condemne God for it. Ye ſee then what Iobs meening was. And for the better conceyuing heereof, let vsus beare in minde what hath bin declared heretofore namely, that the faythful which are preſſed by the hand of god, 60doo feele ſo terrible anguiſhe as is not poſsible to bee expreſſed. It is not without cauſe that Dauid in bewayling the afflictions that God layd vponupon him, vſed theſe ſimilitudes, namely that he was brought to the bottome of the deepes, that there was not any more light left him, and that his bones were as it were rotten, that the maree of them was dried vp, that all his ſtrength was withered, that his tongue cleaued to the roofe of his mouth, and that he was condemned too death, ſo as there was no more remedie. Let vsus marke that his ſpeaking ſo, is to expreſſe the vehemencie of the greeſe wherewith the poore faithfull ones are oppreſſed when they feele the wrathe of God. For if our mindes miſgiue vsus that God is agaynſte vsus: that paſſeth all miſeryes. And the more that wee feare it, ſo much the more doth our diſtreſſe and torments increaſe: For the vnbeleeuers, the deſpiſers of God, and all heatheniſh folke are as it were blockiſh. Looke vponupon a man that is hardned in euill, and hee doth nothing but ſcoffe at all religion. VVell then, if God ſcourge him, no doubt but he ſhall be enforced to crie, alas: but yet for all that, he loketh not to the hand which ſtriketh him: he feeleth the ſtripes, but hee thinketh not that it is God that ſtriketh: whereas the faythfull, bycauſe they knowe that all their welfare conſiſteth in the fauor of God and in his fatherly goodneſſe, do cōfort themſelues therewith in the middes of their aduerſities: but if God ſeeme to become their enimie, or to hauehave ſhaken thē of, or to hauehave withdrawen himſelf frō them although they were [otherwiſe] at their eaſe, and that all things ſell out as they would hauehave them: yet notwithſtanding they conceiue ſuch a hartgrief as they knowe not where to become. And this is the cauſe why king Ezechias ſayd, that God was a cruel lion againſt him, & cruſhed all his bonds aſunder with his teeth. Ment Ezechias to find fault with God, or to ſtand in contention againſt him? No. VVhy doth he thē liken him ſo to a lion, and a wild beaſt that commeth to ſwallow vp a pray, & to craſh and breake all aſunder? It is (as I ſayde afore) to expreſſe the feare wherwith the poore faithful ones are tormented, when they feele Gods wrath, and perceyue their owne ſinnes, and ſee that hee ſheweth himſelf their iudge. For then muſt they needes be poſſeſſed with ſuch anguiſh as ſurmounteth all bodily harmes. So therfore wheras Iob cōplayneth that God was turned againſt him with crueltie: he meeneth not that God paſſeth meaſure, or that he vſed any tyrannie, or that he was vnrightuous but he expreſſeth the grief and the exceſſe of the miſerie wherin he was: yet notwithſtanding let vsus marke well, that when Iob ſpeaketh ſo, he doth it as a man incombered in his wits, & therfore he is not to be vtterly excuſed, as I hauehave declared p. 565heretofore. And truely whenſoeuer our affections ouermayſter vsus, it is vnpoſsible that we ſhould think of god & ſpeake of him ſo reuerently as we ought to do. VVhy ſo? For our affections are blind: and if we will ſpeake of God with ſuch reuerēce as he deſerueth: it behoueth vsus to gather our wits to vsus, and to kepe thē quiet and peaſable. So then ſeeing that Iob ſheweth and declareth here, what his former temptations were: no dout but he ſpeaketh vnaduiſedly. And therefore we muſt not draw this ſaying to an example as though it were lawfull for vsus to follow them. 10But let vsus conſider that although a man indeuer to bridle himſelfe: yet can he not ſo ouerrule his infirmitie, but that there is alwayes ſomewhat in him worthie of blame and to be condemned. And ſo much the more ought we to be heedfull to brydle our affections, conſidering that do the beſt we can, we cannot be ſo ſubiect vntounto God as were requiſite. Thus then there are two things which we hauehave to note: the one is that when God ſheweth himſelfe to be againſt vsus, & in ſtead of receiuing vsus to his free goodneſſe and louelove, ſeemeth to be our enimie, and our owne ſinnes 20reproue vsus: and we ſee nothing but the ſignes of his curſe vponupon vsus: It cānot be but we muſt needs be extremely tormented. Marke that for one point. And it is a neceſſarie leſſon, to the ende that eueryevery man may prepare himſelf afore hand, that when wee come to the pinch, we may bee ſo armed as we fall not into vtter deſpaire, but that in the middeſt of the gulfs we may taſt ſome part of Gods comfort, to wayte paciently for the good iſſue that we ſee not. And therfore let vsus not think it to be a thing to bee deſyred, neuer to hauehave any anguiſh at all, nor to be put in any 30feare. For that is more meeter for the infidels, and for the deſpiſers of God, which are become brutiſhe as I hauehave declared afore. The ſwine and the oxe feele their miſerie no further than their outward ſenſe leadeth them: and euen ſo fare lewde perſones that are doted in their vnderſtanding, and would faine forget God, and thruſt the remembraunce of his name vnderunder foote. But contrarywiſe, let vsus be ſure it is expedient for vsus to bee wakened from ſuch drowſineſſe, and to feele Gods wrath, to the ende we may walk in the greater warineſſe, and learne therby to humble 40our ſelues. For mē ſhall neuer know and acknowledge their owne weakeneſſe ſufficiently, till they hauehave cyted themſelues before God. It is ſayd that the man is happie which trieth and examineth himſelfe. And why? For behold, this retchleſneſſe of ours whē our wits be as it were dulled with it, is the high way to deſtruction. And ſeing it is good and expedient for our welfare, to bee carefull: let vsus vnderſtand that it is not without cauſe that our Lorde maketh vsus to feele his wrath, to the intent we ſhould bethink vsus the better of our ſinnes. Mark that for one point. 50And for the ſecond, let vsus marke, that wee can neuer bee brought ſo well too the obedience of our God and to the ruling of our affections, but there will be ouergreat gainſtriuings ſtill, according as wee ſee that although Iob were a mirrour of pacience, yet notwithſtanding he was not ſo well ſtayed as to ouermayſter himſelfe when hee ſpake of God. For he proceeded not with ſuch a reuerence as hee ought to hauehave done, but ranne hedlong into this temptatiō, wherof he was not ouercome, but reſiſted it although with much ado. Seing then that the paſsions which are in 60vsus are ſo farre out of ſquare: let vsus learne to hold them as it were in priſon: and when we hauehave well fought to tame our ſelues, let vsus ſtill conſider that there is much imperfection in vsus, and that God ſhould always find wherfore to condemne vsus, if he bare not with vsus of his infinite goodneſſe. Lo what we hauehave to note. And now to expreſſe the great feare, greef, and miſerie that Iob was touched withall, he addeth, that God had lifted him vp vponupon the winde, and made him to ride as it were in the aire, & cauſed all his ſtrength and ſubſtance to faile him. VVhen a man is ſo caught vp, and caried away as it were in a whirle winde, it is a dreadfull thing. For if a man were beaten down and died there: it woulde not be ſo terrible, as when God hoyſeth him vp into the aire as it were with a ſodaine tempeſt. VVe ſee then that Iobs intent is to confirme the matter which hee hath declared: that is to wit, that God exerciſeth and tryeth his ſeruaunts after ſtraunge faſhions. And therfore let vsus not conceyue Gods wrath onelyonly according to the examples that wee hauehave ſeene with our eyes, and felt by our owne experience: but let vsus vnderſtand, that God can try vsus by ſuch meanes as are vnknowne to vsus, yea euē in ſuch wiſe as we ſhall be worſe than forlorne. And whē we know this, let vsus alſo pray God to ſtrengthen vsus at our need: and although that to the outwarde apparance wee ſee nothing on all ſides but the graue, and it ſeemeth that we ſhoulde be ſwallowed vp, not only of bodily death, but alſo of hel: Yet notwithſtāding let vsus not ceaſe to cōtinue in the feare of our God, and to reſt always vponupon the truſt of his goodneſſe, determining fully to call vponupon him, and to flee vntounto him alone for refuge, yea though all our ſenſes withſtood it, and that it ſeemed to vsus that wee were barred from all acceſſe vntounto him. Thus ye ſee what we hauehave to minde in theſe verſes. And ſo let vsus not thinke it to bee a needleſſe tale, when mention is made of the windes and of the ſtormes, and of Gods making of him to ride in the aire: For it ſerueth to ſhewe that our Lorde hath ſtraunge wayes to chaſtice vsus, when it pleaſeth him, and that wee ought not to be taken vnwares by them for want of hauing thought of them before hand. And furthermore, if we feele not ſo great and outrageous afflictions in vsus: let vsus aſſure oure ſelues it is bycauſe God beareth with vsus. So then what ought we to do when we ſuffer aduerſitie? If we be grieued and tormented more than reaſon: (for ſo it may ſeeme vntounto vsus,) let vsus take example of Iob. How now? Thou art not yet come too the extremitie that this good ſeruant of Gods was at. And what is the cauſe therof, but for that thy God hath reſpect of thy febleneſſe: but he will not handle thee ſo roughly though hee could well do it and hath iuſt cauſe ſo too do. Thou ſeeſt then howe he vſeth gentleneſſe ſtill towards thee: what rigour ſoeuer thou feeleſt, thou art not yet ſo martyred as that thou canſt ſay, that he is come vpō thee as a cruel liō that hath torne thee in peeces. Thou canſt alledge no ſuch thing: and therefore thou mayſt wel ſeeke to thy good God, and returne vntounto him: & ſeeing he ſheweth himſelfe ſo kindharted and pitiful towards thee, he wil ſtil be thy father and preſeruer. Ye ſee thē how this compariſon ought to ſerue our turne, and that it behoueth vsus to maſter our affections when we fele to much hartburning & repining in our ſelues, & that we be tempted to ſtomaking & rebelling againſt god. It behoueth vsus I ſay to thinke vponupon the things that are ſet downe here. And Iob alledgeth again vntounto God, that he is a poore p. 566fraile man and neere vntounto death, and that therefore it is a maruell why God ſhould perſecute him ſo roughly. I know (ſayth he) that thou wilt ſende mee to the graue too the houſe that belongeth vntounto all that liue. Seeing that the ſtate of all men is ſuch as thou haſt ſet them heere too make them paſſe away as it were in a moment: why ſhouldſt thou trie thy ſelf and vtter thy force vponupon them and againſt them? Lo what Iobs meening is: we hauehave heard the like ſentences heretofore, and it is not without cauſe that they be repeated here. For vndoubtedly God will hauehave vsus to pray 10vntounto him, and ſetteth the infirmitie of our fraile ſtate before him, to moue him to take vsus to mercy, and to eaſe vsus: as when it is ſayde in the Pſalme, that the Lorde knoweth how we be but duſt, & that when we hauehave paſſed through this world, we muſt be faine to come to rottenneſſe. And ſeing we know that God ſpareth vsus, and pitieth our miſeries, ought not that promiſe to moue vsus to pray vntounto him after that ſort. And again in another text it is ſaid, that god forgiueth mens ſinnes bycauſe he ſeeth they are but a ſhadow that paſſeth and vaniſheth away. Therefore when we 20pray God too deliuer vsus from our miſeries, let vsus learne how we ought to alledge that wee our ſelues are nothing, and that although we hauehave life, yet wee die in the turning of a hand inſomuch that euen in our cheef floure and floriſhing time, we be likened vntounto graſſe which is greene to day, and cut downe tomorow, ſo as it with ereth and dryeth without moiſture or ſubſtance. The alledging of theſe things vntounto God will make him pitiful towards vsus to deliuer vsus from our miſeries. Not that he hath need to be put in mind for he knoweth our infirmities better than we our 30ſelues, and therfore needeth not to be aduertiſed of it. But like as our praying to him is for our owne ſelues: ſo lykewiſe all the requeſts and reaſons which we alledge in our prayers, are to our owne vſe and profit. Then if a man alledge vntounto God, that he is a poore fraile creature: he beholdeth himſelf in himſelf, & teacheth himſelf lowlineſſe. If we think not vponupon our ſtate, we ſhall alwayes be puffed vp with pride, or elſe we ſhal not be diſpoſed as we ought to be to obteine merciemercy. But if our Lord bring vsus once too that point that we be ouerthrowne in our ſelues: then ſhal 40we be the better diſpoſed to ſeke his ayde, yea & that with greater earneſtneſſe and deſire. And forthermore our Lord alſo receiueth and accepteth the ſeruice which he demaū deth aboue all thing, that is to wit, the ſeruice of a broken and lowly hart, as it is ſayde in the Pſalme. Ye ſee thē that the alledging of our frailtie vntounto God, and that we be but duſt and rottenneſſe, yea and that we bee nought & worſe than nought muſt be to induce him to take vsus to merciemercy: but let vsus mark alſo, that there muſt be no repining mingled with it, nor any ſuch complaints as wee may hauehave any 50grudging or hartburning: as ſurely Iob had not ſo good ſtay of himſelf here, as he ought to hauehave had. For to what purpoſe ſayth he, I know I muſt go to the graue, euen too the houſe of all liuing creatures? no doubt but he ſheweth here exceſſe of the paſsion wherewith hee was tempted: not that he was ouercome of it, but yet he felt ſuch rebelling in himſelfe, as he yelded not ſo peaceably to gods wil as he ought to hauehave done: as if he ſhould ſay: Thou tryeſt mee here, thou perſecuteſt me, and who am I? muſt thou needes ſhewe thy ſelfe ſo ſharpe and rygorous agaynſt a 60poore creature that is nothing? Then behoueth it vsus too beware of ſuch impaciencie as this. And heerein wee ſee what the corruption of our nature is. For euen the beſt things in vsus are alwayes mingled with ſome faultineſſe, except God preſerue vsus by miracle. I ſayd heretofore that it is a good and holye thing, that men whiche are ſmitten by Gods hand, ſhould for the obteining of mercy alledge their owne feebleneſſe, and ſhewe that their life is nothing, and that they hauehave not anye ſtrength in them, and that death threatneth them eueryevery minute of an houre. This I ſay is a good and holye thing: and it ſerueth too humble vsus, to the ende wee may offer vntoo God the ſacrifice that pleaſeth him ſo well. But yet notwithſtanding we turne this thing to euill, according as wee ſee in this preſent example. If a man ſay vntoo God, Lorde who am I? Thou knoweſt I am but a ſhadowe that paſſeth and vaniſheth away, and all my ſtrength is but a ſmoke: if a man (I ſay) ſpeake ſo, and therewithall frette and repyne bycauſe hee thinketh it ſtraunge that God ſhoulde chaſtice him: No doubt but the ſame is a wicked and curſed paſsing, and yet (as I hauehave tolde you) this complaint is good and profitable. And ſo it is in deede: but men can not withhold themſelues from mingling ſome exceſſe alwayes with it, and from peruerting the thing that is good. And ſo there is ſuch an vngraciouſneſſe in our nature, as wee corrupt the good, and turne it into euill. So much the more then behoueth it vsus too ſtande alwayes vppon oure garde, and to miſtruſt our ſelues, ſeeing we be ſo wauering that wee cannot follow right foorth the things that God commaundeth vsus. Yet notwithſtanding we muſt not therfore diſcōfort our ſelues: for our lord will take vsus in good worth, ſo we cōdemne the exceſſe in our ſelues. Truly we muſt not vſe here any flatteries, nor make our ſelues beleue that vice is not vice. But we muſt cōdemne it, & whē we hauehave ſo don, no doubt but our lord receiueth vsus. Here withall it behoueth vsus to returne to Iobs intēt. I go to my graue (ſayth he) and I know that none ſhal ſtretch his hand thither, or that God ſhal not ſtretch his hand thither. But the natural ſenſe is this: when neuer ſo many men hauehave bewayled me, yet ſhall none of them ſtretche his hande thither to ſuccour me: when death hath once caught mee, there is no more remedie: all mans helpe booteth not. VVee ſee then that Iobs intent is to ſay, ſeeing that death taryeth for vsus, and is allotted to vsus: and when we bee deade we are clean diſpatched, and no man can ſuccour vsus: at leaſtwiſe giuegive vsus ſome truce while wee bee heere. VVhy vttereſt thou ſo great rigour agaynſt vsus? Thus ye ſee in effect what Iob ment too ſay. And I hauehave tolde you alreadie, in what wiſe it may bee lawfull for vsus too vſe this complaynt: that is too witte, without murmuring or diſputing. And by the way let vsus marke, that too the intent wee lift not vp our ſelues agaynſt God, ne ſtryue agaynſt the roddes wherewith hee ſcourgeth vsus in this extremitie: it behoueth vsus to come to one other conſideration: which is, that although we go forwarde vntounto death, and hauehave alwayes one foote in the graue: yet wee knowe that god hath ſtretched out his hand to deliuer vsus thence. For to what ende came Ieſus Chriſt into the world? Yea why went he downe into hell, that is to ſay, why ſuffered hee the anguiſhes that were due to all wretched ſinners, but too deliuer vsus from them? So then if men cannot nowe conceyue good hope to bee comforted in death: it p. 567is al one as if they would denie that our Lord Ieſus Chriſt hath ſuffered it in his perſon. For whereas the Sonne of God abaced himſelf ſo farre, as to be ſubiect to our curſe, and to feele Gods hand agaynſt him: that was to the end to deliuer vsus from death, and to aſſure vsus that the victorie which he hath purchaſed, is for vsus. Seeing then that he hath power ouer death: let his reſurrection alwayes come before our eies, and let vsus aſſure our ſelues that God hath ſtretched out his ſtrong and victorious hande, to deliuer vsus from the bondage of Satan. And therin let vsus conſider, 10that although wee hauehave many aduerſities to ſuffer in this mortal life, and that it pleaſe God to exerciſe vsus: we muſt not thinke it ſtraunge nor enter intoo the waylings and complaints which are made here, too ſay yea, what am I? when I hauehave paſſed through this worlde, I muſt go to the graue, and no man can reſcue me. But wee ſhal be reſcued well ynough, if we hauehave Ieſus Chriſt for our redemer, who is ordeyned to bee our pledge and warrant, and hath aboliſhed the paynes of death, broken the bandes of Satan, and burſt open the braſen Gates, too ſet vsus free. Seeing 20we know this, let vsus be pacient in the middes of al the aduerſities of this worlde, aſſuring our ſelues, that although we hauehave battayls here bylow, we hauehave a reſt prepared for vsus aboue in heauen: and if we fight manfully here, let vsus aſſure our ſelues that wee cannot but triumph in heauen. Thus ye ſee what we hauehave to beare in minde, for the fencing and arming of our ſelues agaynſt the temptations wherwith Iob was aſſaulted, and which he had ſo much ado to withſtand. Furthermore let vsus marke well the thing that he addeth: which is, haut not I wept with him that was 30in aduerſitie, and had hard and ſharpe dayes or tymes? was not my ſoule ſorrowfull with the poore or afflicted? Now then I hauehave looked for good, and euill is happened vntoo mee: I hauehave hoped for light and behold here is darkeneſſe. Hereby Iob declareth that he ſeeth not the reaſon why God dealeth ſo roughly with him, foraſmuch as in his proſperitie hee had not bene cruell but pitifull towards the poore and ſuch as were in heauineſſe, and that hee had not bene drunken in his pleaſures, but had alwayes conſidered what the miſeries of mans life are, ſo that hee wept with them that did 40weepe, and kept companie with ſuch as were tormented with aduerſitie. Thus ye ſee what Iob alledgeth to ſhewe that there is no reaſon why he ſhould be ſo afflicted. And ſurely when God beateth vsus with his roddes: commonly it is bicauſe he ſeeth that we cannot beare our owne eaſe, and that our fleſh groweth ouerluſtie, or elſe we be cruell towards our neighbours. Lo heere the two cauſes why God doth ordinarily afflict vsus. And wee ſee alſo, that in the Scripture hee threatneth thoſe that doo ſo paſſe their bounds in their proſperitie: wo be to you (ſayeth it) that 50laugh, for you ſhall weepe. And why? for men cannot forbeare from ouerreaching themſelues, when they bee in reſt, and things fall out as they woulde hauehave them: for then they forget themſelues, and think they are exempted from all aduerſities, and are as it were drunken folkes: like as a drunken man hath no ſtaye of himſelfe, but ruſheth with his hornes as a wilde beaſt: euen ſo fare the moſt part of men when God handleth them gently: that is too ſay, they abuſe his goodneſſe, and fling out at rouers, & giuegive the bridle to their luſts. For hath a man meate 60and drinke, euen his fill? therevpon inſueth whoredome and ſhamfull wantonneſſe, yea and blaſphemies, and violences: and moreouer fond ieſts and playes, and ſuch other things, & (to be ſhort) a man cannot hold himſelf in good modeſtie ſo long as he is at his eaſe. Ye ſee then that the cauſe why God afflicteth men, is for that he ſeeth it is for their behoofe to be ſo corrected. Furthermore there is yet one other inconuenience. For they that hauehave the world at will, paſſe not for poore men that are in aduerſitie, but deſpiſe them and ſet their feete in their necks. VVe ſee that in this reſpect it was ſayde in reproch of Sodom and Gomor: behold there was aboundance of bread, and therewithall pleaſure and crueltie, ſo as they vouchſafed not to ſuccor ſuch as were in need. Forſomuch then as they that are at their eaſe, wil not intermeddle themſelues with the troubles and incumberances of their neighbors, but holde themſelues as it were in an earthly Paradyſe, and exempt themſelues from the feeling of all their greefs and aduerſities: God muſt bee faine to handle them roughly when their turne commes about: and forſomuch as they hauehave had no pitie nor compaſsion of the miſeries that they hauehave ſeene in their brethren: God muſt bee faine to make them fele by force anon after, that they be but men. They would diſcharge themſelues of all worldly miſeries: and God ſheweth them perforce, that they muſt of neceſsitie knowe themſelues to be ſuch as they are. Ye ſee then that the doctrine which wee hauehave to mark, is that Gods ordinarie afflicting of men, is either bycauſe they hauehave beene cruell in the time of their proſperitie, or bycauſe they hauehave made themſelues drūken in their lawleſſe pleaſure. But he erewithall let vsus marke alſo, that God might iuſtly keepe vsus occupied with aduerſities, though the foreſayde cauſes were not, and that hee hath ſecret determinations wherof we perceyue not the reaſon, like as it hapned vntounto Iob. And that is the cauſe why Iob complaineth. For it ſeemeth to him that God ought not to hauehave afflicted him after that maner, ſeing he had behaued himſelf ſo aduiſedly: but rather he thinketh that god ſhuld hauehave ſpared him, ſeing he had bin ſo fellowlike and freendly a man, and bin ſad and ſorie with ſuch as were in aduerſitie. But what for that? Hereby we ſee that wee hauehave two things to beare away. The one is, that if our Lord make vsus to proſper, ſo as we hauehave peace and reſt, and all that is neceſſarie for vsus, and we be exempted from all greef for a time: we muſt not be to delicate, nor to tender in ſhrinking away, frō ſhewing pitie and compaſsion towards ſuch as are in aduerſitie: but we muſt be touched with the greefes of our neighbors, to mourne with thē, and to relieue them to our power, & at leaſtwiſe to pray vntounto god for them, when we can help thē by none other meanes. Thus then ye ſee the firſt doctrine that we hauehave to marke. And furthermore, let vsus not fall a ſlepe in our pleaſures, fo as we ſhold not cōtinually know that here is not any thing certaine, nor be readie to ſuffer whenſoeuer it ſhal pleaſe God. The firſt thing I ſay which we hauehave to beare in minde, is that we muſt not forget our ſelues whē God ſpareth vsus. For what is the cauſe that proſperitie cōtinueth not ſtil with vsus? It is for that we abuſe it, as I hauehave ſaid alredie. And ſecondly if god ſend vsus afflictions, let vsus bethink our ſelues wel, and examin whither we hauehave not bene ſleepie in the time of our proſperitie. For hereby we be put in mind to know our faults, and to condemne thē before God, ſaying: Lord thou haſt good cauſe p. 568to puniſh vsus, and why? For ſince the time that thou didſt proſper vsus by thy fauor, we hauehave forgotten thee, and layd the brydle in our neckes, and taken to much libertie. And therefore it is good reaſon that thou ſhouldeſt puniſh vsus, and that we ſhould feele the fruite of our ſinne and vnrulyneſſe. Lo howe wee ought to call to mynde our former faultes, when God viſiteth vsus by any affliction: And ſpecially howe wee ought to conſider well, whether wee hauehave not beene vnmercifull towarde ſuch as deſerued our ſuccour. For wee hauehave made no account of others: it is 10good reaſon that our Lorde ſhould handle vsus roughly again, that we ſhuld lerne to acknowlege our faults by our Lords ſharpneſſe and rigor towards vsus. Mark that for one point. But yet further, although wee hauehave indeuored to help our neighbors, and hauehave had compaſsion of their miſeries and mourned with them that mourne, as S. Paul exhorteth vsus to do: yet notwithſtanding let vsus not ceaſe alwayes to diſpoſe ourſelues to the ſuffering of the corrections which it ſhall pleaſe God to ſend vsus, yea euē though we know not the cauſe why he doth it. If wee hauehave beene 20watchfull in the time of proſperitie, and not abuſed oure eaſe: yet wil not God miſſe to handle vsus roughly now and then. If we aske why he doth it: the reaſon will not be manifeſt at the firſt: But he doth it to humble vsus: and ſo let vsus alwayes acknowledge him to be rightuous. And that is the cauſe why I ſayd, that we ought to beare in mind theſe two reaſons diſtinctly: Firſt, that we remēber the threatnings which are written in the holy ſcripture agaynſt ſuch as are vnmercifull to their neighbors, and play the beaſts in their proſperitie: And ſecondly, that we conſider, that 30although men behaue themſelues myldely, ſoberly, and freendly: yet notwithſtanding God ceaſſeth not to afflict them after an extraordinarie maner, as we ſee hath happened vntounto Iob. VVhat is to be done then? In ſtead of that he ſayeth heere, I hauehave wayted for light, and beholde heere is darkneſſe: I hauehave hoped for good, and behold here is euill: let vsus looke for good according as God promiſeth it. For (as S. Paule ſayeth) the feare of God hath promiſes, not only of the euerlaſting life, but alſo of the preſent and tranſitorie life. So then let vsus always loke for welfare at gods hand: 40but yet let vsus not looke for it in ſuch wiſe as we ſhuld not be readie to receyue aduerſitie, whenſoeuer it ſhall pleaſe him to ſend it vsus. For wheras god promiſeth vsus to handle vsus gently, & to vſe fatherly and louing kindneſſe towards vsus: it is but condicionally, ſo farre forth as is expedient for our ſaluatiō. And why? For his temporall benefits are ſuch as it behoueth him to deale them forth and to diſtribute them by meaſure. And what is the reaſon? It is the ſame that I hauehave alledged alreadie: namely, that it is an impoſsibilitie (or at leaſtwiſe a verie hard matter) that men ſhould 50not either abuſe and corrupt Gods gifts, or beſtow them cleane contrarie to his meening. So then we may wel hope that when God had done vsus good, hee will continue the ſame, yea and alſo increaſe it ſtill: but wee muſt not alſo looke that we ſhould not therewithall diſpoſe our ſelues wholy too receyue aduerſitie, whenſoeuer it ſhall pleaſe him to ſend it. VVhy ſo? we muſt not make reckning that wee hauehave an euerlaſting ſtate in oure life without any chaunge. Let vsus conſider that as our life is fraile, ſo alſo it behoueth vsus to bee ſubiect to many chaunges, and that if 60we hauehave proſperitie to day, God may diſappoint vsus of it to morow: and although we ſee not the reaſon why: yet he knoweth it, and let vsus be contented with it. Ye ſee then after what ſort the faithful ought to looke for the temporal benefits of this world: that is, that when they inioy them, they muſt beleue fully that god will continue his dealing towards them as he hath done thitherto. Howbeit in looking for proſperitie, it behooueth them to prepare themſelues to receyue aduerſitie, in ſuch ſort as they may not bee taken vnwares, nor thinke it ſtraunge if hee bereeue them of his benefits when he had handled them as gently as may bee for a time: I ſay they muſt not thinke it any noueltie if God turne his hande the contrarie way and ſmite them. Thus ye ſee that our looking for proſperitie muſt be with continuall diſpoſing of our ſelues too ſuffer aduerſitie: yea and to ſuffer it paciently, to the ende wee miſcarie not when it commeth vponupon vsus. And furthermore let vsus in concluſion marke well what is ſayd here concerning Iob. He complayneth that he was a companion of dragons, and a brother of Eſtriges: that is to ſay, as a wilde man, ſo as he was no more of the number and companie of other men, but God had ſo farre forſaken him, that hee was become as a wilde beaſt. And who is he that ſpeaketh it? A man that liued in ſuch holyneſſe and perfection, as hee might rather hauehave bene compared with an Angell, than with a mortall creature, and yet for all that, we ſee how he was hādled. Hereby we be warned to put our ſelues wholy into the handes of God, and not ceaſe to truſte in him though he ſcourge vsus roughly, and ſeme minded to ouerwhelme vsus vtterly: But to put that thing in vre which we hauehave ſeene here before: namely, that though he ſhoulde kill vsus, yet we would hope ſtill for his merciemercy, and fight againſt the battails of death, and grounding our ſelues vpō his promiſes, hold our owne ſtill and continue ſtedfaſt in the middeſt of all our aduerſities. Lo what wee hauehave too marke. And furthermore if God ſcourge vsus for our ſinnes: we muſt be the leſſe plunged in ſorrow by reaſon of thoſe afflictions, and take them ſo much the more meekely and with a quiet mind, conſidering how we hauehave neede to be handled ſo ſharply, in reſpect of the diſeaſes that are roted in vsus. In the meane while, foraſmuch as wee cannot bee mery but with offending of God: wee hauehave a threatning added here, that he will change our harp into mourning, and our Organs into voyce of lamenting. VVee ſee how the world abuſeth Gods benefits in theſe dayes. For if eueryevery man looke into himſelfe, wee ſhall ſee that if our Lorde giuegive vsus reſt, by and by wee ſtart out of our thinges (as the Prouerbe ſayth:) And againe, if we come to the common ſtate, alas we ſee that the world is as farre out of order as may be: and (to be ſhort,) it ſeemeth that men hauehave conſpired to greue God, and the more that he ſheweth himſelf louing and kinde towards vsus, it ſeemeth that wee become ſo much the bolder to prouoke him. Sith it is ſo, we may well be afrayd that he will turne both our harpes and our organes to weping wayling & ſorow. For we are well worthie of it. And good reaſon it is, that he ſhould caſt vsus into heauineſſe and anguiſh, ſeeing that wee hauehave abuſed his benefits ſo ſhamefully. Yet notwithſtanding if it pleaſe God to make vsus feele his hand by afflictions, whether we know the cauſe of it or no: let vsus not therfore ceaſe to flee vntounto him, in hope that he will receiue vsus to mercy: yea verely if we condemne our faults, & that our cōdemning of p. 569them be in ſuche wiſe, as we aſſure and warrant ourſelues that he will continue his goodneſſe towards vsus, & make vsus alwayes too feele his grace, euen till hee hauehave filled vsus with it to the full.

Nowe lette vsus fall downe before the face of our good God with acknowledgement of our ſinnes, praying him too make vsus ſo to feele them, as it may bee to bring vsus to trewe repentance, and that yet notwithſtanding wee may not ceaſſe to taſt cōtinually of his goodneſſe towards vsus, to put our truſt therin, & to flee thervnto for our refuge in the name of our Lorde Ieſus Chriſte. And ſo let vsus all ſay, Almightie, &c.