Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The .lxviij. Sermon, which is the second vpon the .xviij. Chapter.

12 His strength shalbe in famine, and breaking of anguish shalbe at his side.

13 The firstborne of death shall eate vp his braunches or the members of his skinne, yea it shall eate vp his members.

14 His hope shall be rooted out of his tent, and the king of feare shall make him come.

15 He that is none of his shall dvvell in his tent, and brimstone shall bee povvred vpon his dvvel∣ling place.

16 His rootes shall vvither bylovve, and his boughes shall bee cut off aloft.

17 His name shall perish from of the earth, and he shall haue no more renoume any vvhere.

18 He shall be cast out of light into darknesse, and driuen quite out of the vvorld.

19 He shall haue nother Sonnes nor graundchildren among the people, nor any ouerliuer in his dvvellings.

20 They that liue after him shall be astonied at his day, and they that go afore him shal be caught vvith feare.

21 Surely such are the Tents of the vvicked, and the place of him that knovveth not God.

WEe haue too go forwarde with the matter that was begunne yesterday. For here Bildad sheweth that God suffereth not the wicked too scape [ 30] vnpunished, howsoeuer the worlde go. This saying is very true (as I said afore) if it bee rightly vnderstood: that is to wit, prouided that we minde not to binde God in such wise as wee haue bene wont too do, to punish the wicked after this maner or that maner, but giue him leaue to execute his owne iudgements. And now let vs looke vpon that which followeth. Here Bildad sayeth first of al, that famine shall be the strength of the wicked, and that brea∣king shallbe readie [or iust by him] at his side. VVhen he [ 40] speaketh of strēgth, no doubt but he meeneth not all abi∣litie: as if he should say, that the wicked mans nurrishmēt shal be turned into hunger? And herevnto agreeth the se∣cōd part of the streyne where he addeth, that his sides [or ribbes] shall do nothing else but burst asunder. For the ribbes betoken strength, according as wee know that the flesh alone were not able to beare vp a mā vnlesse he had ribbes which are of a harder substance, wherin consisteth al the force of him. Then in effect we vnderstād that god will so curse the wicked, that although they seeme strōg, [ 50] and wel furnished of al that belongs to them, yet shal not that keepe them from broozing and breaking. And that we may fare the better by this sentēce, we haue to mark, first that according to the Scripture, Man is not nurrished by only bread, but by euery woorde that proceedeth out of the mouth of God. VVherein Moyses doth vs to wit, that the abundance which we haue is not able to susteine vs. VVhat then? nothing els but the grace of God. If it please our Lorde, wee shall bee fedde though there want bread, drink & meate, according as he sayeth, he wil feede [ 60] those that are his, euen in the time of famine. But cōtra∣riwise a man may haue his garners full and well stored, and he may be so full till he burst: and yet shall he not be sustenanced euer a whit the more for it. To be shorte, God shewed once in the Manna, how it is he onely that susteyneth vs by his power. If the foode that we eate be blissed of God, it will serue our turne as the Manna did: and if there be any scarcitie of it, God will well supply it. Againe if Gods blissing bee not vpon vs, nothing can do vs good, wee must needes wexe leane, wee muste needes starue and pine away with our abundance. Then is this sentence of Bildads very true, and we see there are many other textes of Scripture that agree with it. VVherefore let vs learne to profite our selues by it, & let vs vnderstād that wee haue nother strength nor sustenance but by the spreading out of Gods goodnesse vpon vs, whiche is the thing from whence we drawe lyfe, and the meane wher∣by wee bee preserued and maynteyned in our state: and therefore let vs settle our whole trust vpon that. Further∣more when wee see the wicked to be strong: lette vs as∣sure our selues that it shall not last euer. True it is that wee muste not imagine as Bildad did, namely that God sheweth to our eyesight the thing that is spoken here: but wee muste tarie paciently, and giue God leaue to execute his judgements when he shall thinke good. Thus ye see what we haue to marke in this streyne. And now he ad∣deth immediatly, that the first borne of death shall eate his braunches, or the members of his skinne, yea, it shall eate his members, for that parcell is repeted. VVhereas mention is made here of the firstborne of death, it behoueth vs too vnderstād some exquisite kind of death. For when some mē die, we see they passe away easily, & God spareth thē. Othersome are tormented in suche wise as they pine a∣way by peecemeale, and are worne away too the harde bones: and othersome go away without any feeling. Then let vs marke here, that this woord, The firstborne of

death, carieth in it a great force, when a man is hilde as it were vpon the racke, and that God dismayeth him and frayeth him, and wrappes him in anguish on all sides, in somuch that he seeth nothing but a bottomlesse pitte of horrible feare. Bildad therefore sayeth it shall happen af∣ter that maner to the wicked. True it is that all of vs are mortall, and that God hathe put vs into this worlde with condition to take vs hence againe. Surely we cānot come to the heauēly life, except the corruptible that is in vs be first put away as S. Paule speaketh VVhat must be done [ 10] then? Let euery man dispose himselfe to die, assuring our selues that God doth vs an inestimable grace in voutch∣safing to deliuer vs frō corruptiō by the meanes of death: & that although this trāsitory lodging of our body be de∣stroyed, yet will he reare vp a new buyldingin vs which shall be much more excellēt, in asmuch as we shall be clo∣thed with glorie & immortality. But on the cōtrarie part let vs assure our selues that our Lord will sende the first∣borne of death vpō the wicked, so as their death must be full of terrour, without any cōfort, & vnasswaged of the [ 20] misery that is in it. And here ye see that the thing wherein we differ from the vnbeleeuers is, that although both of vs must be fayn to passe through death togither, and that the same be common to all men without exception: yet notwithstandinge God reacheth vs his hande when wee come to the poynt of death, so as wee go to him with a quiet minde, & are able to cōmende our soules vnto him with a true and rightordered trust, that hee may receyue them as a good and faythfull keeper. But as for the wic∣ked, they muste bee fayne too go hence with great vio∣lence, [ 30] and to bee troubled and dismayed, and too striue with God and to storme, and to haue nothing that may comfort them. Neuerthelesse let vs bethinke vs of that which hath bene sayde: namely, that this thing shall not be alwayes apparant. For sometime God sendeth a vio∣lent death too his children. But although their body bee payned, yet is not their soule therefore in the worse cace. And this is it wherein Baldad was deceyued, according as wee haue alwayes too beare in minde, that wee muste not iudge by eyesight: but for asmuche as Gods iudge∣ments [ 40] are hidden from vs, and wee know not how God executeth them: we must not vse our owne wit and ima∣gination in that behalfe. Howebeit if God execute his iudgements after a visible maner: let vs marke them, that wee may take good by them. If wee see them not: well, let vs vnderstand that hee hath reserued the vtterance of them till the last day, for the triall of our fayth. But yet in the meane whyle wee must bee fully resolued, that al∣though death be common too all men, yet are the fayth∣full so comforted and strengthened by Gods goodnesse, [ 50] as they come willingly vnto him, knowing that hee will receyue them, according also as they bee sure that he will keepe their soules well and safely vnto the latter day: in so much that they cannot perish, bicause hee hath cōmit∣ted thē into the hād of our Lord Iesus Christ, and he hath taken them into his protectiō. The faythfull therfore wil go willingly vnto death. Contrarywise there lighteth an exquisite and dreadfull death vpon the wicked, bycause that first they knowe not whither they goe, and secondly Gods Iustice pursueth them in such wise, as they can cō∣ceyue [ 60] nothing but feare and dismayednesse. VVhen we heare that the sayde priuiledge is giuen too vs, wee haue good cause to thanke our good God, and to prepare our selues to liue or die at his pleasure. Then lette vs not bee stubborne when hee goeth about too take vs out of this worlde, sith suche comfort is prepared for vs. Now it in∣sueth immediatly, that his hope shall bee rooted out of his tent, and that hee shall bee brought too the king of death. VVhen he sayeth that the hope of the vngodly shall bee rooted out of his tent: thereby it is done vs to vnderstād, that God will for a time lodge such as are vnworthie of it, so as they shall haue ease at will, yea and dwell in pa∣laces, whyle in the meane season the poore faythfull ones shall scarsely haue a little cotage too retyre vnto. Thus the despyzers of God, whiche are giuen too all naughti∣nesse, shall dwell in this worlde as though the Lordship thereof belonged too none but them. They shall haue wide and large houses, they shal haue goodly long walks, and therewithall their trust shall bee in their pleasures: that is to say, they shall thinke themselues so well settled, as they may neuer be shaken, according also as it is sayde in the Psalme, that they shal repine at the order of nature: and if a man looke vpon the buyldings that they make here bylowe, it seemeth that they bee so highly aduaun∣ced, as the hand of God cannot touche them. Thus yee see the twoo things that are shewed vs in this sentence, And therefore when wee see the despyzers of God in their brauerie, and in their iollitie, let vs not be abashed at it. VVhy so? For it is not of late dayes that suche trade began. Our Lorde will haue vs to behold these thinges to the end we may know that we be not yet come to our heritage, but our saluatiō is yet hidden. Thus must we not be troubled nor offended when we see the wicked to pro∣sper, & to haue their ful scope, & to haue fayre dwelling places, yea & to trust in their good fortune, and to be puf∣fed vp with pride, and to haue so suregrounded hope (to their owne seeming) as may be. VVhē we see this, well, it is no newe thing. But what? Let vs marke how it is sayd, that hope is rooted out of their dwelling place: that is to say, that although the world see thē in such p••pe now adayes, & so fenced & furnished as they seeme to bee rāpirde on al sides, & that no harme may come neere thē to incōber thē: & although the worlde see them well at their ease, & that the same is like to cōtinue with thē euer after: yet wil God performe that which he hath sayde And it is not for naught that he hath spoken both of their dwelling places & of their hope For therein it is shewed vs that God wil not be letted to execute his vengeance vpō thē, notwith∣standing that they be so highly aduaunced for a time, and as it were exempted from all the miseries of this worlde. And in the ende it is sayd, that they shall come too the king of feare. Like as before, mencion was made of the first∣borne of death, to betoken a violent death, & a death that is more terrible than common death: So likewise when Bildad speaketh here of the king of feare, he betokeneth a royall and exquisite feare, that is to say, the greatest feare that is to be found. True it is that by this similitude wee may take the Diuell for the king of feare: but the natu∣ral meening is that which I haue touched afore. And sure∣ly the firstborne of death, and the king of feare, are all one maner of speeche. So then let vs marke briefly, that here the wicked are threatened to be driuen into such a terri∣ble

and excessiue feare, that all the feares in the worlde which the godly do conceiue, are nothing to it. And we muste marke this sentence well. For if God sende vs any occasion of care and feare, wee be grieued at it: and truly the chiefe benefite that we can wish in this lyfe, is peace, so as wee be set free and exempted from all misdoubting and carefulnesse. Yet notwithstanding if God will haue vs to care, wee muste not therefore be out of quiet. And why? For when we be ouertakē with feare, although the same be greate, yet is it the meane whereby God prouo∣keth [ 10] vs to resort vnto him. For we would neuer come to hyde our selues vnder the shadowe of his winges, if wee were safe and sure on all sides. It is with vs as it is with little children: for as long as they be not afrayd they sport and play, and runne euerywhere. But if they bee scared with any feare, a man shall not get them out of their mo∣thers lap. The little chickens would neuer gather them∣selues so hastily vnder their dammes wings, as when they be scared and put in feare. VVee bee so witlesse, that if wee knowe there is no daunger for vs, wee play the stray [ 20] beasts. And therefore our Lorde too drawe vs home too him, sendeth vs such feare, as wee bee fayne spite of our teeth too acknowledge that our life is vnsure, if it be not garded by God. Thus ye see whereto the cares and feares that God sendeth to his children, do tende. Againe they be a meane too make them distrust their owne strength▪ For wee can neuer trust throughly in God, except we be discouraged in our selues so as wee knowe not where too become. Therefore it is good for vs to bee put in feare. Howbeit when wee see the wicked in sure state, lette vs [ 30] bee of good cheere, for the reste that they inioy as now, must in the ende be deerely payde for. And why? They shall go too the King of feare: that is too say, they shall haue suche flightings as nothing may deliuer them from them, but they shall liue in extreeme torment and an∣guish: in somuch that if a man would bring them backe againe to God, he should not preuayle: and if he should tell them that they ought too humble themselues vntoo God that they might rest vpō his goodnesse, they should not vnderstand a whit what he ment, nor be able to taste [ 40] thereof. Behold (I say) what the astonishments of the wic∣ked are, which dally nowadayes with God. Thus yee see in effect what wee haue to remember in this streyne. And consequently it is sayde, that one whiche is none of his shall dwell in his tent, and brimstone shall bee powred out vpon his house. Some men set it downe, that he shall dwell in his tent: howbeit bicause it is none of his own, brimstone shal be cast downe vpon it. But that is harde and streyned. Let vs marke then that Bildad ment rather, that the dwelling∣places of the wicked shall perish, or else be conueyed o∣uer [ 50] vnto straungers. This is the effect of his meening here, like as in other textes the like is sayd of vineyardes and landes. And it is the same curse that Moyses pronoū∣ceth against suche as obey not God, nor haue not serued him, but haue bene vnthankfull and rebellious towardes him. Thou shalt plant vines (sayeth he) and another man shall gather the grapes: thou shalt sowe and another shal reape thy haruest: thou shalt builde houses and strangers shall dwell in them. Then if this curse be performed, wee must acknowledge it to be the hand of God. And (as Bil∣dad [ 60] sayeth) they that possesse great houses for a time, shal be cast out of them at length, and others shall come into them. Yea and euen while they thēselues dwell in them, God wil ouerthrow thē. There shal neede no extortioner to thrust thē out, nor any other enimie to inuade them & to spoyle them of their possessiōs. For brimstone shal fall vpō them frō aboue, that is to say, God will finde meanes vnknowne to mē & extraordinarie, wherby he will make the wicked to perish, notwithstanding that they be set vp aloft in their shrynes & noman put them out of them. Ye see in effect what is conteined here. And this is a true and very notable sentence, so we hold vs to the prouiso that hath bene set downe by me. I say we must beare in mind, that Gods iudgements go not all after one rate in this world, nor are executed after one visible maner, that our senses may perceyue them. Sometimes God causeth his children to be tossed frō post to piller, as we see: nother is it of the present time only that S. Paule sayd, we be with∣out reste. Meeneth he that it is a curse layd vpon Gods children, that they should bee alwayes wandering in this world? No: For therby they be taught, to seeke their he∣ritage & rest that is prepared for them aboue. Therefore whereas the faithfull are as birdes vpon a bough (as men say) so as they wote not where to abide, but are remoued to & fro: it is not executed vpon them as a curse, but ra∣ther it is turned wholly to their welfare & saluatiō. How∣beit as oft as we see our Lord leaue the wicked & the de∣spyzers of his woord: it behoueth vs to vnderstand, that he giueth a taste of his curse in that cace. Againe, when they dwell quietly in their houses and noman troubleth them: God hath thunder and brimstone in his hand, and can soone destroy them. For although all men fauour them, and that the worlde maynteyne them and holde them vp so as they be throughly fenced on all sides: yet can not al that shet the gate against God, but that he may reuendge on his side when he listeth. Immediatly there followeth, that his roote shall wither beneath, and his boughes bee cut of aboue. Here nowe againe Bildad dothe vs too vnderstand that the wicked shall be cōfounded, notwith∣standing that their state seeme as happie as any may bee. For therevnto dothe this similitude leade vs. Certesse he likeneth them too a tree that is rooted in the ground. Marke me a tree that is well planted, & afterward sprea∣deth out aboue as wel in trūke as in boughes, which bear leaues, floures and frute: and euen such is the outwarde shew of the wicked, and of the despyzers of God: & such similitudes are well woorthie to be noted. For (as I haue declared alreadie) we must not be greeued at al when we see that God doth not at the first dashe punish those that steppe out vnto euill, but rather seemeth to beare them good will and to heare their petitions. This troubleth vs, and our desires boyle within vs, so as we would faine that God should take vengeance out of hande. So much the more then behoueth it vs too marke well how it is sayde here, that the wicked may wel be like vnto fayre trees, ac∣cording as it is sayde in the. 37. Psalme, I haue seene the vngodly aduaunced so high, as he seemed like a Cedre of Libanus. For like as Ceders are higher than other trees: euen so are the wicked among men, in somuch as it see∣meth that all men els should stoupe vnder thē. But what for that? I went by, (sayeth Dauid) and kept on my way, and when I came backe againe I sawe there was no print

of them remayning. VVhereas he sayeth he went by, he meeneth that he taried paciently til God had accōplished his worke, and that the full time was come. Euen so must we do: when wee see the wicked in prosperitie, the same must not hinder vs from following our course, till we be come thither as God calleth vs. Thus yee see what wee haue to marke in this text, for the first poynt. Secondly it behoueth vs too marke this threatening: that when the wicked shal haue taken deepe roote, and be come to such prosperitie as there is no likelihood that euer any winde [ 10] or storme shall shake them: then shall their roote wither beneath: that is to say, then will God worke after such a sorte, as they shal be throwne downe and consumed: and theyr braunches shal be cut off aboue: that is to say, God will persecute them by all meanes. Now when wee see this, let vs resorte to the promises that are giuen to Gods children: according as it is sayd, that the man which fea∣reth God shal be like a tree planted by a riuers side, which alwayes draweth moysture and nurrishment too it, and that such as are of a perfect beleefe in God, are like ther∣vnto, [ 20] as it is sayd in leremie. Therefore let vs pray God that we may draw moisture from him, and that the thing which is spoken in another place of the Psalmes, may be fulfilled in vs: namely that the rightuous shall florishe as the palme tree, & prosper euen in the house of the Lord: Also let vs pray our Lorde to nurrish our roote beneath, that although wee carie no outwarde shewe before men, yet we may not cease to haue our life hidden in Christe. And that if it please him to giue vs any countenance the same may be to the magnifying of his blissing, so as wee [ 30] may be an example and record of his goodnesse: and that if it please him at any time to cut off our boughes, he wil also make that to turne to our profite, as when a man cut∣teth or shreddeth a vine, it is to make it beare good fruite afterwarde, whereas if it were lette alone it would growe wilde. Then let vs be sure that if it please God to cut off our boughes, it is too make vs yeelde the more fruite in him by taking away that which is superfluous in vs, that all things may turne too our benefite. Besides this, it will serue also to restreyne vs frō being tempted to pray God [ 40] to make vs like the wicked▪ that is to wit, to make vs pro∣sper as they doo. Thus much concerning this similitude. And it is also sayd, that their memoriall shall perish in earth, and that they shall haue no more renowme any where. True it is that we must not put our trust in this worlde, too seeke renowme and glorie here. For the holy Scripture moc∣keth such kinde of vanitie, saying that such as doo settle their names in earth, know not what God and his king∣dome meene. Therefore wee must not be desirous too make our selues renowmed in this worlde. Yet is it not [ 50] in vaine also that God hath promised it as a blissing too his children, that their name shall continue for euer, and that it shall be blissed. And how is that? It is bicause our Lorde (spite of the churlishnesse of the worlde) will not∣withstanding make his seruants honorable and in good estimatiō. They may be despized for a time, yea and sub∣iect to many slaunders and reproches. But God will de∣liuer them at length, and bring to passe that their rightu∣ousnesse shal be knowne. Ye see then that the memoriall of good men and Gods children shall be blissed. True it [ 60] is, that this is not alwayes accomplished in the world, but yet it falleth out so oftentimes. Againe whereas God speaketh of renowme or memoriall, he meeneth it in re∣spect of such as haue discretion too iudge. For the vn∣beleuers are blinde and ignorāt in discerning Gods chil∣dren aright: but yet doth not that diminish any thing of the promisse that God maketh vs. But now let vs come too Bildads saying, that the memoriall of the wicked shall perish. Let vs marke that his so saying is a curse peculiar∣ly belongyng to the despizers of God, according to that which I haue touched alreadie. For they bee drunken in their foolish ambitiō, so as they beare themselues in hand that their name shall neuer fade in the worlde but men shall haue it in remembrance for euer. But we see how it goeth cleane contrarie with them. For what is the cause that they turmoyle themselues after that sorte? It is too haue men to talke of them. VVell then, are the despyzers of God desirous to make themselues renowmed in the mouths of men? God will turne it quite and cleane to the contrarie. For if their remembrance continue: it shall be in reproche, and men shall not speake of them but in skorne and mockage. And as for them that haue bene caried away with this sayd vaine desire, do we not see that God hath buried them, so as menne coulde no more tell what was become of them? VVhereas it seemed that they should be talked of while the worlde indured, and whereas they themselues surmized that euery of them should be∣come greatest,) for although they sawe many go before them, yet did euery of them thinke with himselfe, I shall be chiefest:) yet hath God buried them as I sayde afore, and if men speake of them, after what maner is it? Euery man is made priuie too their naughtinesse and shame. And doth not this come of the sayd curse of God? Ther∣fore lette vs marke that Bildad hath expressed here the chiefe thing that those kinde of men seeke whiche are gi∣uen to the worlde. And that ought to bee well marked. For if God make our name to perish too the worldward: what loze wee by it: what harme haue wee by it? For wee knowe our names are written in the booke of lyfe. Be glad (sayeth our Lorde Iesus Christ too his Disciples) for your names are written in Gods registers too your e∣uerlasting saluation. Is not this ynough to content vs? VVee be not like these fooles that haue none other im∣mortalitie than to make themselues to be spoken of. For that were ouergreat fondnesse. But wee know that God hath written our names in his booke, and ingroced the recorde with his owne hande, that is too say, in his owne euerlasting determination, (for Gods hande is the vn∣chaungeable ordinance that hee hath appoynted) and af∣terward ratified the whole with the bloud of our Lord Iesus Christ, & finally sealed it by the working of his holy spirite. Seing then that wee haue our memoriall there among the Angels of heauen, and among the Patriarkes, Prophets and Apostles: haue wee not cause too be con∣contented? And so albeit that our remembrance be ra∣zed out of the worlde: yet shall wee looze nothing by it. But wee see that God maketh the memoriall of his ser∣uants to be blissed, (as I sayd afore) notwithstanding that they be despyzed for a time, and counted in the world to be dirt and dung, as Saint Paule speaketh: for he likeneth them to guttes full of filthinesse that are cast away. Thus then the faythfull are exercized for a time, yea & they are

vnder the curse of men, as though they bare al the sinnes of the worlde: but in the end God maketh their rightu∣ousnesse to shine foorth as the breake of the day, and they are had in blessed remembrāce. VVe see that Abra∣ham in his time was despized and shaken off. VVhat may a man thinke of Iacob? and yet we see that their memo∣riall is blissed. Euerie man ranne vpon Dauid, they cur∣sed him, they spited him, he became as a worme of the ground, he was made a skorne and mockingstocke to the veriest rascalles, and euery man did as it were lothe him: [ 10] and yet notwithstanding, we see that his remembrance is blissed, yea euen in Gods Churche. For as for the vnbe∣leeuers, a man must not seeke to haue any renowme or remembrance among them, bicause they bee wretched blinde soules that cannot iudge nor are able too discerne betweene white and blacke. Thus ye see what we haue to marke in this sentence. And consequently heere is added, That they shall bee cast out of light into darkenesse, that they shall bee driuen out of the worlde, that they shall haue neyther children nor Graundchildren-among the people, [ 20] and that they shall haue no ouerliuer or heyre in the lande where they dwell. Heere Bildad confirmeth the matter that hee had treated of: which is, that if God make the wicked to prosper, that is not alwayes. And that is verie true. For what happinesse is there in their state, seing that all their laughter muste be turned into sorow. So then let vs assure our selues that the present light of the wic∣ked serues but to leade them into the way of darknesse. VVhen we heare this: if wee be in darknesse (that is to say in aduersitie, according also as the worde importeth) [ 30] so as we wote not on which side to turne vs, bycause we be besette with so many miseries round aboute, as wee see no way out of them: well, let vs for our parte assure our selues, that the same darknesse be it neuer so great, shall be a pathe to leade vs to Gods light. For hee hath wonderfull meanes to leade his children too saluation, yea euen when he seemeth fully minded to destroy thē. Are we then as it were vndone? Let vs assure our selues, that by that meanes God draweth vs to saluation. Are wee in thicke darknesse, let vs assure our selues that he [ 40] can well bring vs to light. Thus yee see what wee haue to gather vpon this text. Contrariwise, do wee see the wicked puffed vp with their nobilitie, and make great braueries, and spread out their wings? VVell, it is true that they are in greate brightnesse: but lette vs tarie till God performe that whiche is sayde heere: that is too witte, till hee bring darkenesse vppon them. Thus (as wee see) heere is a verie profitable thing for vs to knowe: whiche is, that although God make the wicked to pros∣per for a tyme: their cace is neuer the better for it, for [ 50] alwayes the ende muste bee looked vnto. And contra∣rywise, thoughe the poore faythfull ones bee distressed heere, so as they wote not where to become: their state is neuer the worse for all that. And why? Let vs looke vpon the ende: whiche is, that by this darkenesse God meeneth too bring them light. Againe, whereas it is sayde that the wicked shall haue neyther children nor of∣spring, nor leaue any heires in their dwellings: that is ac∣cording to the curse of the lawe. For it is sayde that is∣sue is a blissing of God. And although our Lorde would [ 60] that all the benefites of this life should be dedicated vnto him, and that men should acknowledge him to bee the authour of them, and yeelde him prayse for them: yet notwithstanding he auoucheth it to be a speciall benefite when he giueth men issue. Now although the law were not written in Bildads time: yet had hee the same do∣ctrine printed in his hart by God▪ that is to witte, that our Lorde will roote out the wicked, so as hee will not leaue one of their race, but al shall be brought to naught. If any man alledge, that our Lord doth often suffer euen his owne children to be barraine: the answere herevnto is, that such maner of cursings are oftentimes turned in∣to blissings vnto Gods children. Neyther must we make a generall and indifferent rule to say, that God doth in all caces woorke his sayings visibly to the eye. For wee muste leaue the choyce of that too himselfe too dispoze thereof in time and place as he shall thinke good. VVee may see then that sometimes a faithfull man and one that feareth God shall haue no issue in the worlde: and yet is it not too bee sayde therefore, that hee is cuised of God. For beholde the first rightuous man: what issue left he behinde him? Yea and when the promise was made to Abraham, that his ofspring shoulde bee as the sande of the Sea, and as the starres of the Skie. Had hee a great number of children? How many children left he after his death? True it is that hee had diuerse other children besides Isaac: but God did cutte them off, ac∣cording also as they were not woorthie too bee Abra∣hams children. True it is also that after him his sonne Isaac had but two children: and one of them was a mur∣therer in his hart, by meanes whereof he was faine to put away the other, and to banish him his house. VVee see then that although the godly leaue no children after their deceasse: yet are they not therefore the lesse blissed of God. For they haue an euerlasting fatherhood in hea∣uen, in that it pleaseth God to ioyne them not only with all the Saincts and faithfull ones: but with the Angelles also. But as for the wicked, it is too bee knowne that the want of issue is a curse of God vnto them. For to their seeming, all were forlorne with them, if they might not haue an heyre to succeede them. And God disappointeth them of it by his rightfull vengeance, and as by a punish∣ment meete for them, bicause it is altogither against their liking. This is it that wee haue to marke in this streyne. Now furthermore Bildad concludeth in the end, that such as come after them shall be amazed at it, and suche as go afore them shall be afrayde, and that such is the dwelling of the wic∣ked, & of those that feare not God. This serueth to cōfirme his matter: that is to witte, that God will punish the wic∣ked in such wise, as the worlde shall be astonished at the sight of their state, it shall be so vnhappie. This saying is verie true, and we ought to aduaūtage our selues greatly by it, and beare it well in minde, prouided that we follow not Bildad in inclosing Iob and all suche as are afflicted, within the sayde cursednesse. And why? For (as I haue sayd) aduersities light vpon Gods children, as well as vpō the wicked. VVee must alwayes beware that we let God alone with the guyding of all things, as vnto whome it belongeth. So then if we be poore and afflicted, so as the world esteemeth vs as wretches: let vs not therfore ceasse to rest vpon the goodnesse of our God, and too wayte his leysure till he deliuer vs for a full adoo, from all oure

necessities and afflictions, [which thing he will do] if we referre all vnto him.

Now let vs fall downe before the face of our good God with acknowledgement of our faultes, praying him too make vs feele them in suche wise, as wee may humble our selues and be sorie for them, and learne to take more profite of the miseries and aduersities that are sent vs in this worlde, than wee haue done hither∣too: that vpon the knowledge of our faultes and sinnes, wee may enter into examination of our lyfe, to mislike of our vices, to the ende that being receyued to mercie by the meane of our Lord Iesus Christ we may haue the more matter and occasion to trust to his goodnesse for the time to come, so that whereas wee haue to walke through many miseries and aduersities in this worlde, we may not therfore ceasse to obey him alwayes to the end. That it may please him to graunt this grace, not onely to vs, but also, &c.