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6 He hath made me a common byvvord, and set me to be an open gazingstocke.
7 Myne eyes is dimmed vvith sorovve, and all my limbes are as a shadovve.
8 The rightuouse vvill bee astonished at this, and the innocent shall lift vp himselfe against the hypocrite.
9 The rightuouse vvill hold his vvay, and he that hath cleane hands shall be strengthened.
10 All of you returne, turne ye agayne, for there is not one vvise man among you.
11 My dayes are glyded avvay, mine enterprizes are past, and the thoughts of my hart,
12 Haue turned day into night, they haue offered mee darknesse for light that approched.
13 If I tarrie, the graue is my house, I shall make my bed in the dark.
14 I vvill say too the dust thou art my father, and to corruption thou art my mother and my sister.
15 VVhere is then myne expectation? and vvhat is it that my hope must looke for?
16 They shall go dovvne into the bottom of the graue: there vvee shall bee layed in the earth, or our bed shall be in the dust.
IOb following the matter that he ente∣red into afore, intēdeth to shew briefly that as in respect of his present state he is vtterly forlorne, and there is no re∣medie for his miseries. Seing the cace is such, he must be faine to conclude, that if the talk of those that spake afore him be true, (that is to wit, that mē are delt within this world according to their deserts, and that we must esteme Gods grace or his loue or hatred according to the state of this present lyfe) it [ 20] shall not boote him at all to flee vnto God. Ye see then in effect what we haue to marke. And first of al it is sayd, that God hath made him as it were a mockingstocke, & that he was set to be a Gazingstock and for men to make tales of. For the second woord which he vseth (which I haue translated Gazingstocke) signifieth a Timbrell. And marke here how some men haue thought that Iob ment to compare heere his prosperitie with his aduersitie so great and extreme as it was at that time, as if he had sayd, Heretofore I haue bene in great triumph, and nowe God [ 30] hath handled me in such wise, as I see my self to be a by∣word and a gazingstocke. True it is that in steade of Ga∣zingstocke, some trāslate it Hel: and whereas I haue tran∣slated Open, it is before them, or in their sight. And so their opinion is that Iob ment too say, that men had damned him as a wretched creature before the tyme. But when all is well considered, the playne meening is that which I haue touched. For it is but a repeting of one matter twyce, for the greater confirmation of it, according to the common custome of the holie Scripture. And therefore [ 40] the thing that he intēdeth to set downe, is that in asmuch as God hath made him as a mirrour of aduersitie, if wee should esteeme men in Gods fauour or displeasure by the state of this present life: wee should hold him for a forlorne persone. But yet for all that, he takes himselfe for none such, howbeit that he were not vtterly without feeling: but what infirmities soeuer he had in him, yet did he fight agaynst them, and was sure and fully resol∣ued, that God would at length pitie him, and therefore hild his mouth as it were shet, vntill he sawe some end of [ 50] his miseries. And in this respect he addeth, That the rightuouse shall be astonished at it, but yet neuerthelesse the innocent shall lift vp himselfe against the hypocrite, & the rightuouse shall hold on their wayes, and such as haue cleane handes shall gather new strength to be the more stedfast. In saying that the ryghtuouse shall bee astonished, Iob meeneth that when wee see the aduersities that God sendeth too such as haue serued him and walked in his feare with a pure conscience: we thinke it straunge and are abashed at it. And in good sooth, we see it runnes in [ 60] our minde, that if God do gouerne the world, it is good reason that he should spare good men and such as haue indeuered to walk purely before him, and that he should handle them as a father doeth his children. And if we see thē afflicted extremely at Gods hand: we imagin eyther that he hath turned his backe & wil not think vpō earth∣ly things: or else that he passeth not how mē liue, nor how they behaue thēselues. This then is the cause why we be oftētymes astonished at the aduersitie of rightuouse mē, when God seemeth to shewe himself their enemie and they see nothing but signes of crueltie. And that is the cause why Iob speaketh of astonishment. Howbeit he sayeth, that yet neuerthelesse the innocentes shall auaunce themselues aboue the hypocrites: that is to say, they shal not be so sore astonished, but they shal make a good winding vp. And there is not a sentence which we ought to marke better thā this. VVhy so? For we know by experiēce how hard it is for men to iudge aright of Gods dooings, as in respect of that which we see presently. For (as hath bene declared more fully already) god executes not his iudge∣mēts after such sort in this world, as that all things should be well ruled and nothing out of square. But contrari∣wyse things are confounded, and if we see a wicked man punished, a rightuouse man is punished much more: and if wee see a good man prosper, a wicked man shall prosper double. VVhere are we when we see such things. VVee be astonished, wee be at our wits end, and (as they say) we know not which way to turne vs. So then if wee iudge of present things by our naturall reason, wee must needes be as it were rauished, and the holie Scripture tel∣leth vs wee shall be so. And although God suffer vs to haue experiēce of it, yet hath he also voutchsafed to warn vs by his woord, that our wits shall be troubled and as it were dazeled if we looke vpon things as they seeme to be now, and go no further. Therefore let vs marke well this sentence, where it is sayd that the ryghtuouse shall be astonished, when they see God afflicteth his children after that sorte. And in verie deede there is this point al∣so, that the crosse misliketh vs, according also as we terme all such things aduersities, as mislike vs, or are harde and combersome. Now in asmuchas wee shunne afflictions after that sorte, needes must wee be as it were caryed a∣way with astonishment by reason of this gaynstryuing that is in our nature, when we see that God afflicteth his children after that maner, and layeth vpon thē with great strokes. For whē we see that our Lord spareth not those whom he hath chozen to himself, and to whom he hath giuen the grace to walke purely in his feare and seruice: we doubt of our selues. I say that when we see that, wee are in forced to be astonished. But what a thing were it if we had not learned this lesson? VVe might be ouertaken with such a feare, as wee should neuer returne into the
right way againe. VVherfore let vs take warning before the blow come. And when wee see good men handled roughly at Gods hand: let vs not therefore be offended and set al at randon. But let vs keepe our selues from ta∣rying in that myre, and let vs vnderstand that it behoueth vs to passe further, and to come to that which Iob sayeth, and to follow it: that is to wit, what soeuer come of it we must not ceasse to lift vp our selues against the despizers of God. And hereby ye see wherein the faythfull differ from the faithlesse. For they may seeme too bee bothe in [ 10] like cace to the worldwarde. But what? Some there be that are vtterly plundged ouer head and eares in this i∣magination, that God gouerneth not the worlde when he sheweth not himself as a iudge, but winketh at things, and specially when his children are oppressed without releef, wheras in the meane while the wicked haue their full scope, and the bridle layd looce vppon their necke, without any redresse of things. There are that rest vpon that point, and cannot rid their hands of that trouble and temptation. VVhat behoueth it vs to do then? As a man [ 20] that is in the myre muste be fayne to wade out by force till he come to firme grounde (as it is sayde in the fortith Psalme): Euen so when wee feele that the Diuell goeth about too make vs sinke into the deepest of the bottom∣lesse pit, and by that meanes would driue vs to despayre: let vs streyne our selues, I say, let vs inforce our selues till we be come to the point that wee haue wonne so much as to be able too say: yet will God neuer forsake his ser∣uants, though they seeme to be oppressed (for so will it seeme in deede) and that he sheweth not himselfe too be [ 30] strong ynough to susteyne thē continually with his hand, and to make them feele at length that they be deliuered, and that after a woonderfull fashion. Marke I say what our exercizes are: marke in what battels God intendeth to imploy vs. That is to say, when we see things confu∣zed in this world, and are greued at it for a time: we must labour to releeue our selues, vntill wee haue gotten the victorie of such temptations. And now Iob expresseth more at full, that whiche he had touched breefly, saying, that the rightuouse shall hold on his way, and that he whiche [ 40] hath cleane handes shall be strengthened. Behold a verie pro∣fitable lesson. For what causeth many men to step out of square, but bicause they would be recōpenced at the first day? And if God cōtent thē not after their own appetite: they thinke it labour lost to serue him, & that they ought not to take so much peynes, seing there is not more wa∣ges for the good than for the bad. So then, impacience causeth many men to be greeued and turne backe, yea & lose their corage though they haue begon well to folowe God. VVherefore let vs marke how it is sayd here, that [ 50] the rightuouse may take some conceyt too disquiet them selues, seing that good men ceasse not to bee persecuted, in somuch that God seemeth either too haue forgotten them, or else to be become their aduersarie, seing he per∣secuteth them after that sort. But although the good men feele thēselues greeued for a time, yet must they streng∣then themselues again, vntill they haue cōcluded to hold on their way, that is to say, to continue throughout, and although they see the way wherthrough they must passe, to be full of thornes and bryers, so as they must be fayne [ 60] too leape ouer hedges Rocks and Diches, yet must they not ceasse to continue in Gods seruice. For if that were not, what triall and examinatiō of our faith should there be? VVere we as it were in a faire medow, that we might runne along the riuers side in the shadow, and that there might be nothing but pleasure and ioy in all our whole life: who could vaunt, that he had serued God with good affection? But when God sendeth vs things cleane con∣trarie to our desire: and that we must be fayne one while to enter into a quamire, another while to marche vppon rugged stones, and anotherwyle too bee combered with bryers and thornes: whē we must be fayne to meete with hedges and diches, and to leape ouer them: and when we shall haue traueled a greate while, it shall still seeme that we haue gone verie little or nothing foreward, & yet we see no ende of our iourney: behold, it is a troublesome tēptation to vs that couet to walk according to Gods wil. And why so? Bicause we haue not vtterly renounced our selues. He that hath not yet learned to tame his affectiōs, & to subdue his will to the seruing of God, notwithstan∣ding that it be hard for him to doo: knoweth not yet in good earnest what it is to liue well and faithfully. So thē let vs practize that which is spoken here of holding on our wayes, that is to say, of knowing that if wee be desi∣rouse to rule our life according to Gods lawe, the way is verie difficult, and it will not be done without many lets and hinderances: and yet we must be firme and constant to hold on our way still. Now sith that God sendeth his children such triall, that is to wit, that hee suffereth them to be in much vexation, and yet neuerthelesse they must hold still to their tackling: what shall be become of such as forsake the right way without vexing or troubling at all, as we see many men do? Behold our Lord is so graciouse vnto some, as to beare with thē in respect of their weak∣nesse: well, he handleth them after their owne nature, so as he sendeth them not any, ouerstrong temptations: and yet they fayle not to go awrie as though they tooke plea∣sure in forsaking God wilfully. I pray you what would they doo if they were assayled with like temptation as Iob speaketh of here? Then would the vnthankfulnesse that is in moste men appeere. For howe many are there that repine at God without any maner of distresse? If a man aske them why they doo it, or what temptation hath moued them to it: there is none other matter but bycause they bee of so maliciouse and froward a nature, as they wil needes be vtterly accursed. But let vs for our part be well aduized, that although the way wherby God will haue vs to passe, be full of greate hardnesse, and that we shall haue much a doo too steppe foorthe one pace, but wee shall meete with some hard incounter: yet not∣withstanding wee must keepe on our way still, according to that which is shewed here. Howbeit forasmuch as that cānot be done, without gathering of new strength. Ther∣fore Iob addeth, that he which hath cleane hands shall gather new strength. Now hereby let vs note, first that there is in vs such feeblenesse, that if wee flatter our selues and be∣come werie so soone as we know our selues to be weake, all that would serue God were quite vndone, and there should be no constancie nor stedfastnes in vs. And why? Let vs consider a little how frayle wee be, I meene euen those too whom God hath giuen some good zele. Iob speaketh not here of such as sticke only to their naturall
reason. He treateth of such as haue the spirite of God dwelling in thē, which haue already receyued suche ver∣tue from aboue, as they be dispozed to weldoing. Yet ne∣uerthelesse euen such maner of men are frayle still, and find themselues so voyd of all strength, that if God presse them, they knowe not where they be when they shoulde withstand any temptation. And therefore we haue neede to gather new strength, and wee must not shrink though wee feele such weakenesse in our selues. And why? for when it is sayde that Gods children shall be strengthened [ 10] therby, we see that although we be weake, God beareth with vs and shakes vs not off for that. No verely, so wee flatter not our selues through hypocrisie as a number do which fode themselues in their owne vices, saying, ô I am a man, and what are we able to do, when notwithstāding, they know they haue so many fleshly infirmities in them. They beare themselues in hande that they are well dis∣charged, by alledging the commō and ordinarie vice that is in all men. But cōtrarywise it is sayd, that as oft as God maketh vs to feele our owne weaknesse, it is a warning [ 20] to make vs learne to seeke the remedie. VVherefore let vs beware of nurrishing our owne vices by selfflatterie, and let vs beware we seeke not fond excuses, where with many folke beguile themselues, weening that God will forgiue our faults, though we labour not to amend them: but cōtrarywise let vs looke to gather strength. And wher shall we get it? Certainly it is not too be found elswhere than in God. Do men then find themselues weake? Let them go seeke strength where the holie Scripture tel∣leth them that it is. It is sayd that God hath the spirite of [ 30] strength and stedfastnesse in him. Do wee then feare too be borne downe by temptations? are we afrayd of swar∣uing? Let vs desire God to strengthen vs. Lo how the faythfull strengthen themselues, not with a vayne ouer∣weening as they doo which trust in their owne free will, chalendging woonderfull things to themselues, and bea∣ring themselues in hand that they be come to the com∣passing of their intent, whereas in the ende they step a∣side, and it is well seene that there was nothing but vani∣tie in them. VVill we then be well strengthened? Let vs [ 40] not presume vpon our owne ryghtuousnesse, but let vs returne vnto God beseeching him to strengthen vs in such wise by his holie Ghoste, as the Diuell may not be able to fell vs downe though he assayle vs with neuer so many battells. Lo what the lyfe of the faythfull is in ef∣fect: that is to wit, that they shall neuer bee without ma∣ny temptations: and specially that wee bee subiect to so many miseries during the tyme that we be in this earthly wayfaring, that such as indeuer to serue God best, ceasse not to be often ouerpressed with many inconueniences, [ 50] and many afflictions. But what for that? VVhen we be astonished, (as it cannot be but we must thinke it strange at the firste brunt) let vs fight against suche temptations, and let vs holde on in the right way without starting out of it. And although we find much hardnesse in ourselues, let vs pray God to giue vs such an inuincible strength, as we may continue in his seruice euen to the end, notwith∣standing that Satan labour too thrust vs out of it. Iob speaketh purposely heere of such as haue cleane handes. Surely the true purenesse consisteth in the hart, or at least [ 60] wise the harte is the place where it taketh his roote. For it were nothing woorth though our life were more per∣fect and more Angellike than a man could wishe, except we had a pure and rightmeening minde to serue God. A man may well withhold himself from working euil, he may forbeare too do any bodie wrong or harme, he may refreyne from giuing folke cause too complayne of him, or to cast any thing in his teeth. But if his hart bee infla∣med with vaynglorie, if he be atteynted with hypocrisie, if he be selfwilled, or if he bee infected with any other vice secretly: all his whole state is but filthinesse, yea though it be neuer so highly commended of men. Thus ye see why I sayd that wee muste begin at our minde, as hath bene shewed heretofore not only in this chapter but also in diuers other places. But nowe Iob hauing spoken of the rightuouse and of the innocent or soundmeening man which is matched against the hypocrite, addeth the partie that hath cleane handes. So then it standeth vs in hande to haue this inward soundnesse before God: but yet moreouer, we must also shewe by our deedes that we bee such as we seeme. And why? For wee see that such as are full of naughtinesse and vtter despyzers of God, are more bold to brag of themselues, than those that are the best Christians, with whom no man can finde fault. To bee short, now adayes if a man will haue faire prote∣stations, he must seeke out the wickeddest sort, for those are they that are puffed vp with selfe estimacion, inso∣much that they come foorth like shamelesse harlotts of the Stewes, with, who am I? who cā find any fault in me? And yet the verie babes can descerne of their life, for it is so abhominable that the verie ayre stinks of it. By reason hereof it is purposely sayd, that if we intend to shewe that we be sound afore God: our hands must also be pure & cleane: that is too say, wee muste liue after such a sort a∣mong men, as our doings may shewe the feare of God that is within vs. To be short, yee see in what wise it be∣houeth vs to yeeld record of the goodnesse of the roote. For if a man should say vnto vs. This is a good tree: and yet it appered not that the frute which it beareth is good, where were the goodnesse of it? Verely the frute that cō∣mes of it shall neuer be good except the roote & the na∣ture of the tree be good. But yet must we yeeld frute (as I sayd) if wee intend to shewe truly that we haue the sayd right & sound meening in our harts, & that we studie to serue God. Thus ye see in effect what we haue to remē∣ber in this sentence. And now Iob addeth, turne ye, turne ye (sayeth he) for there is not a wise man among you. His speaking so, is to disproue the talke that had bene mini∣stred by those three that had discoursed with him, (as we haue herd heretofore) to shewe that he was a man for∣saken of God, and that there was nothing but cursednesse in him, bicause they sawe him so persecuted. Iob hath shewed, that iudgement must not be giuen by the aduer∣sities that are seene in this present life, to say that a man is forsaken of God. Marke well that point. Afterward he sayth againe, that God doeth not alwaies punish men for their sinnes, and that the good men are sometimes affli∣cted & noman knowes why: the reason therof appereth not. Inquire a man neuer so much, and trauel he neuer so much, yet shal he be neuer the neerer, bicause Gods iudg∣ments are secret and incomprehensible. Now forasmuch as Iobs freends conceiued no such thing, he sayth there is
no wisedome in them. And certesse (as we haue sayde a∣fore) it is no small point of wisdome to discerne aright of the afflictions that God sendeth vpon men. I say, when a man in his owne cace is visited by the hand of God, it is a great wisedome in him, if he haue skil to know his own sinnes, and can enter into himselfe, and humble himselfe, and acknowledge, Behold here is a right profitable medi∣cine for mee, God knew suche a vice in me, and he hath done me the grace that I knowe it, and therefore must I now apply it wholly to mine owne vse. By this meanes [ 10] he shal know how to profit himself greatly by Gods cor∣rections: & besides this, although he know not precisely why he is afflicted, nor be able to lay his finger vpon it: yet it shal be wisdome for him to conclude. VVell Lord, thou knowest priuie diseases in me, though I haue done amisse and perceiue it not my self, thou Lord knowest it. For thou art the true Phisicion: giue me the grace that when I am smitten by thy hand, I may alwayes take good by thy correction and discipline. Yea and albeit a mā per∣ceiue that God doeth not in any wise punish his sinnes: [ 20] yet must he neuerthelesse humble himself so farre as too say, Alas Lord I knowe not wherefore thou doest it, but sure I am that thou art rightuouse, and it is ynough for me though thou doo it but too make mee too forget the world, to draw me the more to thy self, to make mee taste of the heauenly life, and to restreyne me that I be not gi∣uen to any worldly delights. Then if a man be so skilfull as to know how to apply Gods chastizings to his own in∣struction, surely it is a point of great wisdome: and wee shall haue profited greatly all the time of our life, when [ 30] we once come to that point. As much is to be sayd of the corrections that God sendeth to our neighbours. VVhen we see a man so smittē, we may suppose that he is chasti∣zed for his sinnes. Yea truly if we haue knowne him to be a despyzer of God, or a disordered persone: then is it good too thinke that God punisheth him for the same cause. But wee must not iudge our neighbours, least the same come home by vs againe immediatly. After what sorte? now my God, if thou punish such a one, shalt not thou much more punish me? And wheras thou hast giuen [ 40] me the grace to haue some desire to serue thee, Lorde I am so much the more bound vnto thee. But if thou list to chastize me I muste indure yet more, for I am woorse than he. All this geere must come to our remembrance. Againe: when we see him punish one mans whoredome, another mannes drunkennesse, a third mans blasphemie, and some other mens robberies, guilefulnes, or periurie: well, we must alwayes profit our selues by all such things, according also as S. Paule sayeth that they be peynted ta∣bles wherein God sheweth vs howe sore he hateth and [ 50] abhorreth all vnrightuousnesse, and how it behoueth vs to make our owne gayne by other mennes losses as it is sayd in the prouerbe. And furthermore let vs not be ouer rigorous, when we see God smite such folke as haue not bene detected of any suche great and vnmeasurable mis∣doing, as we might say, behold yonder naughtipacks, be∣hold yonder despyzers of God. But if there be a man that hath had some infirmities, & yet shall haue shewed some signes of vprightnesse, if wee see him in great aduersitie, wee muste say, well, God knoweth why he afflicteth his [ 60] poore creature, but yet must we haue pitie and cōpassion on him. And here ye see why Dauid sayeth, Blissed is the man that can iudge aright of him that is in aduersitie: that is to wit, when we cā beare with Gods seruants and chil∣dren when we see them oppressed with aduersitie: & can pitie them, and be gende to them, and not condemne thē by hooke or by crooke, assuring our selues that men may condemne vs double, if the like rigour should be vsed a∣gainst vs. Then is it not without cause that Iob doth here reproue his freends, of finding no wisdome in them, bi∣cause they iudged at randon of his aduersities. Hereby we be warned, that to be well taught in Gods schoole, and to get a true wisdome that may be to our welfare: it beho∣ueth vs to apply our mindes to the considering of Gods iudgements in this world, as well vpon ourselues as vpon our neighbours, and to beate vpon that point earely and late. For when a man indeuereth himselfe to put that in vre, surely the time is well imployed. And why? For the cheef point of the doctrine that God bringeth vs, is that we should apply his iudgements to our owne vse, and be edified by them in his feare. Therfore when we proceede after that maner, surely there is perfect wisedome in vs. But without that, we may haue all the shewe of wisdome that can be deuised, we may discourse curiously vpon the holy scripture, we may bring many faire allegacions: but yet all shal be but vanitie till we be come to the point that we can iudge aright of that which our Lord requireth of vs, when he sendeth vs chastizements and afflictiōs. And herevpon, to conclude his matter, Iob sayeth, that his dayes are passed, his thoughts vanished, and all his enterprizes bro∣ken of and disappointed, and that he had bad darknesse in stead of the light, and when he thought that the day sprang, he had night. To be short, he sheweth vs that there was no end at all of his miseries, and that there was no hope that euer he should continue as touching the present life. And for this cause he addeth, Then sayd I to rottennesse thou art my father, and vnto the dust, thou art my moother and my sister. As if he should say, It is not for me to regard eyther kins∣folk or freendes any more here bylowe. For God hath hidden me from them, and cut me of from the rank and companie of the liuing I am like a wretched carion, and I must not looke to returne again, to say that any creature can ease me, That matter is out of all question, & so am I vtterly dispatched, there is no more remedie in my cace. VVhat is mine expectation? I haue no more (sayeth he): when I haue looked vp and downe, I must go downe into the pit, and my bedde must be bylowe: that is to say, in death, whatsoeuer I hope for, or how soeuer I build: for the He∣brew woord that Iob vseth may come of building. And it is a verie fit similitude when he speaketh of hope or ex∣pectation, and yet neuerthelesse hath an eye to this buil∣ding. There was a doubtfulnesse in the woord as in re∣spect of the signification. Therefore it is all one as if he had sayd, Although I bee patient and prolong my mi∣serie continually: yet remayneth there nothing for mee but the graue. And he likeneth this expectation of his to a building. I may well builde (sayeth hee) in thinking there is still some hope left for me: but shal I speede euer the better? No (sayes he). VVhen I haue builded my best, I shall haue none other house but my graue. It seemeth that Iob speaks here as a man that had no more taste of the heauenly life, nor wist what Gods mercie ment. But
it behoueth vs too consider too whom he telleth his tale. True it is that heretofore when he was in his fittes, and disputed against God, he shewed wel that he had terrible conceits, which notwithstanding he resisted. But after he hath treated of the fitts that he felt, he sheweth what the follie of them is, which would haue Gods fauor to vtter it self [vnchaungeably] in this present life, vpō the good and faithful, and that if God shewe not himself merciful here in the open face of the world towards those that are his, it ought to be concluded that he hath forsaken them, [ 10] and they be vtterly past hope of recouerie. Iob mocketh at this geere. So then, he telleth his tale too such as would see mennes full payment in this transitorie and decaying life. But it were an ouerfroward doctrine to iudge so, (as I haue declared alredy.) VVherfore let vs mark that Iob is not here as a mā in despayre: but he reproueth the fol∣lie of such as sayd they were his freendes, and yet would make him beleue that euen here in this worlde wee shall surely perceiue whither wee be in Gods fauour & grace, or whither we be forsaken of him. For the better cōpre∣hending [ 20] hereof, let vs looke vpon the argument that S. Paule maketh, when he intendeth to assure vs of the last resurrection. VVe are (sayeth he) the wretcheddest of all men on the earth. Let a man compare the Christiās with the despyzers of God, with the Heathen folke, with the hypocrits and with all them tha: spyte God to the ful, & see which of thē are best intreated. It is certaine, that take one with another, a man shall see more prosperitie in thē that are giuen to all euill, than he shall doo in them that walke in the feare of God. And why? For as our Lord is [ 30] neere vnto vs and watcheth ouer vs, so if we do amisse he amendeth it: as a man will haue more care to correct his children thā his neyghbours. God therefore, to shew the loue that he beareth vs, chastizeth vs whē he seeth vs do amisse. Againe he intendeth to proue our obedience as good reason is he should: and he intendeth to ratifie our faith. For faith is so preciouse a thing, that it deserueth to be tried as gold and siluer, or rather more, as S. Peter tel∣leth vs. And moreouer we know that the Diuell ceasseth not to practize all that is possible against vs: and after as [ 40] he seeth vs heedfull in the seruice of God, so much the more is his rage set on fire. Also looke how many wicked folk there are, so manie enimies haue we, and Satan ser∣ueth his turne by them to trouble vs. Therfore we must not maruell though Gods children bee most miserable in this world. And S. Paule vseth the selfsame argument to shewe that we looke for a better state. Sith that mē shake vs of (sayeth he) sith they treade vs vnder their feete, sith we be a reproch and laughingstocke to the whole world: in what cace were we if we hoped not for the resurrectiō [ 50] that is promised vs, that our lord Iesus Christ must come, and that then we shall perceiue we haue not serued God in vayne. If we had not this, there were no more God in heauen, there were no more Iustice, there were no more prouidence. Ye see then how S. Paules argument muste serue vs as a key to open this text. Yee see mee (sayth Iob here) as a man past hope. VVhen I haue made all my windlasses, I must be fayne to come to the graue, there is my lodging, I see nothing but rottennesse round aboute mee. Sith it is so, will yee make mee beleeue that God [ 60] doeth handle men here beneathe thereafter as he doeth loue them or hate them? For as for mee, I knowe I haue indeuered too serue God, and I am not disappointed of myne expectation. Yet do I see my selfhandled as roughly as may be, euery man lookes a skew at mee, I am as a ga∣zingstocke and a cōmon by word. VVhat remaineth thē? Eyther I muste burie all the benefits and priuiledge that God hath giuen mee, and cast them quite away: or else I must conclude that God mocketh and abuseth his ser∣uants, and that it is in vaine for thē to trust vnto his pro∣mises. And would ye haue me to fall into such a wicked∣nesse? Then sith the cace standeth so, let vs vnderstād that we must not iudge of Gods loue or hatred by the things that we see now. But let vs procede further, and consider that God loueth those whom he scourgeth, and keepeth the taste of his goodnesse in store for them, though it bee hidden from thē for a time, whē he sheweth nothing but vtter rigour against them. Therfore let vs cōfort oursel∣ues in it and say, yet will I hold still this hope continually, that my God will at length pitie mee, and that I shall per∣ceyue him to be my father. And although I haue happe∣ned to lift vp my self against him for a time, yet wil I still returne to the sayd conclusion. VVe see then what maner of doctrine we haue to gather of this sentēce for our bet∣ter edifying: that is to wit, that we must take al the mise∣ries of this present life (and specially all those which wee ourselues feele and which we see in al Gods children) as an opē declaratiō that God reserueth much better things for vs: and the same must be a cause to confirme vs in the hope of the heauenly life as we now see that Paule spea∣keth in the second to the Thessalonians. For in rehersing that one had suffered many things, and had bene vexed by the wicked: It is (sayeth he) an euident token of Gods iust iudgement, for it is a reasonable thing and agreeable to his nature, to giue you releef when ye haue ben so op∣pressed: [and therfore] assure yourselues that seing you haue not had your rest vpon earthe, God prepareth it for you in heauē. Again on the otherside, if it be a thing that standeth vpō Gods Iustice, that the wicked shuld be pu∣nished according to their deserts, and yet notwithstāding we see it not done in this worlde: assure yourselues, that in your aduersities, troubles and miseries, God doth as it were in a glasse shewe you, that you shall oneday come vnto him: and that also is the verie thing wherevnto your hope must bee referred. So then as long as wee be in this world, if God send vs neuer so much pouertie and tribu∣lation, let vs learne to be drawen to the hope of the hea∣uenly life. VVhen we see good folk and Gods sillie chil∣dren roughly handled, laughed to scorne, their pacience abused, and themselues left succorlesse: I say whē we see al this, let vs vnderstād that God declareth, that although things be confuzed in this earthly life: yet must wee not therfore runne out of square, but looke further afore vs, how wee muste not nestle ourselues in this world, nor in these corruptible things, but onely passe through thē, and right swiftly and as it were a full gallop. Furthermore if god spare vs, let vs acknowledge that he pitieth vs, & that his interteyning of vs in rest, is to giue vs some tast of his goodnesse. But specially he will haue the same too serue for the time to come, to the intent we should lerne to be the bolder to trust in him, not doubting but he will deli∣uer vs from all the battels and assaults of this world, too
make vs partakers of all the benefits whiche he hath pre∣pared for such as come willingly to shroude themselues vnder the shadow of our Lord Iesu Christ.
Now let vs cast ourselues downe before the face of our good God with acknowledgmēt of our sinnes, pray∣ing him to make vs so to feele them, as we may returne to him vnfeinedly, & in returning come with true fayth and repentance, desirouse to be rid of all the vices & cor∣ruptions of our flesh, not douting for all that, but that our Lord will alwayes behold vs with pitie, and receiue vs to mercie, for his sake whom he hath giuen vs to be our me∣diator. And so let vs all say, Almightie God, &c.