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

The .lxxix. Sermon, which is the second vpon the .xxj. Chapter.

7 VVhy do the vvicked liue and grovv olde and vvelter in riches?

8 Their seede is mainteyned before theyr eyes vvith them, and their generations is in theyr pre∣sence.

9 Their house is quiet vvithout feare, the scourge of God is not vpon them.

10 Their Bull commeth to gendering, and his seede misseth not: their Covve calueth, and is not barrein.

11 They sende forth their little ones like sheepe, and their children daunce.

12 They play vpon the Taber and the Harpe: and make merrie vvith the sounde of the Organs.

WE saw yesterday for what intent Iob did set down a saying which at the first sight might haue see∣med euill: which was, that God leaueth the wicked vnpunished. For that seemeth not too bee a∣greeable too his office: but ra∣ther that in as muche as hee is [ 30] iudge of the worlde, it is his du∣tie to redresse the mischeeues that are done here beneath. Ought he not to restreyn men when he sees them out of square? Or when he seeth himselfe despized, ought he not to mainteyn his owne glory, & to pul down those that are so mounted vp in pride and rebelliousnesse? But wee see that the wicked do rage against god, and abide by it. It see∣meth thē that God is a sleepe. Therfore doth not Iob blas∣pheme God in making such complaints. No: for his mee∣ning is to shew simply, that although God be the iudge of [ 40] the world, yet it foloweth not, that the chastizings and pu∣nishments which he executeth vpon sinnes should always be apparant, so as men might see them with their eies, and point at thē with the finger. Then if God delay his iudge∣ments, it behoueth vs to stay our owne wisdome, and not to suffer it to raūge abrode after the imaginations of mans brayne, least we be to hastie. And though we see that the punishments are not so executed as were to be wished, yet let vs not be troubled nor offended at it: but let vs quiet∣ly wayt till the cōuenient time be come, which god know∣eth [ 50] and not we. Now then we see in effect what Iob inten∣ded. Howbeit he intermedleth it also with the tēptations which the faithfull may haue. For inasmuch as god maketh such delay, and seemeth to them to be ouer••••w: it cannot be but they must needs conceiue some greefe and weery∣nesse: but yet must we resistit. Nowe let vs see after what maner Iob speaketh, VVheefore (saith he) do the wicked liue? wherefore become they old? wherfore increase they in riches? As if he shuld say, Among al their desires men think the cheef and happiest to be in helth, and secondly to haue long life, [ 60] and thirdly to haue abundance of goodes. These are the things wherein men do willingly place their felicitie. But all these are to be found in the wicked. Their cattell pro∣spereth, their offprings continueth, and all things fall out as they would haue it, and whē they haue led a ioyfull life, they go to their graue in the turning of an hande, that is to say, they linger not in pain as the godly do, which droope all their life long, and are full of diseases, and pulled down with many miseries. So then the wicked liue at ease, and in the ende God taketh them out of the world without any great greefe. By reason whereof it seemeth that the worst sort are most fauored of God. But •••• what cace were we if we shoulde thin•••• that God intendeth to execute none other punishments vpon the wicked, than we see him exe∣cute at the first sight? No we although we haue in effect all that Iob sayth here: yet shall it bee good for the better inlightning of the whole, to vnderstande Zophars errour. True it is that all the sentences which wee haue heard in the former chapters are good and true. How be it (as I haue sayd) they be misapplied, bicause Zophar ment to conclude that if wee see a man sore afflicted, we ought to say hee is an enimie of God: and that when we see a man liue at his ease, wee may knowe thereby that he is in Gods fauour, and that god loueth him. But we must not go so to work: and in verie deede it is the errour of the Sadduceis. For although the Sadduceis thought not the soule of man too bee immortall, but that men liued in this worlde as brute beasts, and that there is neyther heauenly life nor resur∣rection: although (I say) that they were so brutish: yet did they not thinke but there is a God, and that men ought to yeeld themselues to the seruing of him, and to walke in vprightnesse and in a good conscience, and that God re∣gardeth such as lead a holy life, to ayde and succour them and to shewe them his goodnesse, and also that hee puni∣sheth the wicked. And how can this geere hang togither, seeing that commonly such as feare God haue a verie e∣uill life in this world? For the Sadduceis say, that God re∣compenceth his seruants in this worlde, and likewise pu∣nish those that despise him. And so by their imagination, men shoulde haue no hope for the time to come, but the

good or euill that euerie man shoulde receiue should bee Gods well or ill dealing with him in this life. But too re∣sist such imaginations, and too represse so pernicious an errour, our Lorde of set purpose doth not alwayes punish the wicked, to the intent we shoulde knowe how there is another principall iudgement which is not yet seene. A∣gaine, God doth not alwayes shew signes of the loue that he beareth to his children. For hee leaueth them vp as it were to the spoyle and to the wide worlde, so as they bee martired and assayled, and yet haue no succoure at his [ 10] hande. And why? To the end we might know that there is a better and more excellent welfare laid vp for vs in hea∣uen. See how our Lord summoneth vs to the latter day: and looke howe oft the wicked are not punished as they haue deserued, but are spared, or the good are afflicted as much as they can beare, and seeme not too bee hearde▪ though they call vpon God, nor it cannot bee perceyued that God hath pitie vpon them, but rather seemeth too turne his backe too them, and too haue shaken them off, and not to bee minded to deliuer them from the miserie [ 20] vnder which they faint: so often doth the trumpet sounde in our eares. Nowe then wee see what the beastlinesse of the Sadduceis was, to thinke that men were wholly mor∣tall, and that there was no heauenly life for them, and that the good that we can hope for, or the euill that wee can feare, is but onely in this world. But yet were they hard∣ned in that grosse and beastly opinion: and Zophar and his companions were after a sort wrapped in the like con∣ceyt. Beholde (say they) God is iudge of the worlde: and therefore if men bee beaten with his roddes, it followeth [ 30] that he hateth thē, and that they be vtter castawayes. This conclusion is fond and naught. VVhy so? For it proceedes of this diuelishe errour that mennes soules are mortall, and that there is neither resurrection nor kingdome of God. But contrarywise, these twoo things may verie well agree: that is too wit, that God is the iudge of the world, and yet neuerthelesse that the 〈…〉〈…〉 may be as it were cursed heere, and their life subiect to many miseries, whereas the wicked shall liue merily and prosper, and try∣umph, and haue whatsoeuer they wish. Those two things [ 40] (I say) are not repugnant. And why? For Gods iudging of the world is not at our appoyntment, so as hee shoulde be faine to execute his iudgementes when the toy taketh vs in the head: no: but God is iudge of the world, and yet notwithstanding he may well dissemble, so that whē men become froward and offende him out of measure, he shall not neede to make any countenance of punishing them, for (as I haue sayd afore) hee reserueth the iudgement till another time, and he is not bounde too shewe himselfe a iudge too day or to morrow, neither is he like men which [ 50] lose the occasions of dooing their businesses. VVhen I haue a thing in hande, and the matter is easie for mee too compasse, if I take not the oportunitie, it slippeth away from mee: and if I woulde do it afterwarde, I shall come out of tyme. And why? For thereby God purposeth too stirre vs vp to be diligent, and to enter when hee openeth vs the gate, and to go on when hee sheweth vs the way. But as for himselfe, he must not be subiect to our state, as who should say, that if he worke not out of hande, the o∣portunitie will scape him. No: he can alwayes recouer the [ 60] tyme, houre, and meane at his owne pleasure. And so let vs marke that wee must not conclude that God must pu∣nish the wicked in this life, although hee bee the iudge of the worlde. T••••••, it is that we may conclude, that he doth it in part. ••s how. God is iudge of the world, therefore it followeth that he seeth▪ he misdeedes that are done, and that he noteth and ••••••olleth them. Again he hath a care of the good and of such as walke in his feare and seruice and trust in him and call vpon him, and he will succour them. And in verie deede the faythfull perceyue that God is neere them and watcheth for their safegarde. They know it by experience bicause he addeth them by some meanes or other. The wicked also doo spyte of theyr teeth feele his hand when he persecuteth them. But is it therefore to be sayd that Gods iudgements are alwayes apparant: No. Or that he punisheth euerie man heere after the measure of his deserts. No. But God giueth some signes where∣by it is knowne that all things must come to account be∣fore him, and that men must passe through his hande. Al∣so he giueth some tokens, to shewe that▪ he neuer forget∣teth those that are his, but that hee hath them vnder his protection and safe keeping. Behold (I pray you) what wee haue to conclude when the holy Scripture telleth vs that the world is gouerned by Gods prouidence and al things must be ordered by him. But (as I haue declared alreadie) if we woulde haue our Lorde to shewe vs fully and per∣fectly as nowe that he is iudge of men: what shoulde bee reserued to the last day, which is our whole hope. VVhen the holy scripture incorageth and exhorteth the faythfull to liue well and holily: it sayeth, my freends lift vp your harts to the latter day. For it is impossible for vs to sticke vnto God firmly and stedfastly without swaruing at anye time, except wee ouerleape the things that are heere be∣neath, and mount vp with our minds, that our anker hold be fastened wholly there. So must it be. Thus then wee see that Iob incountered heere agaynst the false and cur∣sed opinion of the Sadduceis, who thought that God ex∣ecuted not his iudgements but in this transitorie life: and ment too shewe that the wicked maye well prosper and haue all things as they woulde wishe, and yet for all that, that wee muste not bee out of quiet as though all things were gouerned by fortune and that there were nothing but disorder heere by lowe. No: but it behoueth vs to ga∣ther our wittes togyther, vntill our Lorde shewe himself, who is as it were hidden so long as things are confoūded, and are not in so good order as wee would desire. Ye see then that God doeth not alwayes shewe his countenance, and yet in the meane while it behoueth vs too see cleere∣lier than our naturall senses can. As for example, when it is fowle weather we see not, the sunne: and yet we be not so vnwise but wee knowe well ynough that the Sunne shyneth still abone the clouds:If a man should aske a little child where the Sunne 〈…〉〈…〉 is quite gone would he say. For hee is not so farre learned as to knowe that the light which wee haue commeth of the Sunne whatsoeuer let is betwixt the same and vs. But wee that knowe by ex∣perience, that the Sunne keepeth his ordinarie course af∣ter hee is vp, notwithstanding that the cloudes do take a∣way the sight of him from vs: ceasse not to say, The sunne shyneth, but the weather is not so faire and calme that we can see him where he is hidden. So also when our Lorde sendeth troubles intoo the worlde, and wee see iniquitie

runne abrode vnbrideled, ouerflowing all things as a wa∣terflud, and we perceyue not that God is minded to with∣stand it, but rather seemeth too let all things go too ha∣uocke, so as good men are borne downe, and God ma∣keth no countenance to succour them although they sigh and grone to him: I say when we see all this: it behoueth vs to haue a higher reach than our owne motherwit, and to be fully resolued that God will yet still assist vs. And also forasmuch as we see he suffereth not the world to be vtterly ouerwhelmed but holdeth it still by a secret bry∣dle, [ 10] so as he restreyneth the wicked, & all things passe not into bloudshed and murther: let vs assure our selues that God reigneth still, although it be after a darke maner. A∣gaine, do we see that the good are not ayded and deliue∣red at his hand? Yet doth he mainteyn and preserue them. For without that▪ they should perish at the first brunt. Al∣though then that they bee tormented with aff••••ctions: yet is it not to be sayde that God hath quite turned his backe vpon them, and regardeth them no more. Contrarywise, euen in the mids of darke and thicke cloudes, he alwayes [ 20] maketh them feele that he is neere at hand to rescue them at their neede. Therefore it behoueth vs to bee alwayes persuaded that God guideth the ste〈…〉〈…〉, yea euen after a se∣crete maner. Thus as nowe we not onely haue Iobs mee∣ning: but also we see to what vse and ende we ought too applie his wordes, to gather a good lesson of the same. It cannot but greeue vs to see things so farre out of square as they be in this worlde. For we bee as tender and weake hearted as may be. And againe we alwayes incline to euil, and on the other side the diuell prouoketh vs to distrust. [ 30] Then if we see not our Lord represse the wicked, nor cor∣rect such as haue done amisse, nor contrarywise giue re∣leefe to the good: surely it may well greeue vs. For it may be that we shall conceyue some sorrowe and hartburning, and demaunde of God why hee dissembleth, (for it will seeme that he is asleepe:) but yet must we not be hastie to boyle out after that sort. And why? For our Lord know∣eth well ynough how he should execute his iudgements, and it is not for vs to set him to schoole. No? But nowe were the time or neuer. And who are we? Is it for vs to [ 40] set any appointment? Againe if we say, we haue wayted to long: let vs assure our selues we looke no further than be∣fore our feete. But there is yet another life, and the pas∣sage wherein we bee as nowe, is nothing to that. VVhen men haue liued here neuer so long, at length they come to the end of their way, and it is but a small race in compari∣son of the time that is endlesse, and of the life that is euer∣lasting. So then, when we shall haue considered that men are not onely created to be here for a certaine time in the circuite which they make, but also that God calleth them [ 50] further: we will not thinke that God is too slow, although he do not at the first dashe execute his punishments vpon the wicked as were to be desired. For (as I haue shewed al∣redie) he wil sone recouer the occasion which we thought to haue beene lost. Lo howe wee ought to warre agaynst the lewde fancies that come in our way, when things bee not brought to such order as we would well wish. There∣fore let vs learne to knowe, that although to our seeming God worke not at all: yet can he at all tymes finishe his worke when he listeth. Only let vs tary and be quiet: and [ 60] the end or falling out will shewe that he was not a sleepe, though wee perceyued not that hee regarded the thing•• heere bylow. Thus then ye see how we ought to practize this lesson of Iobs. And whereas some will say on the one side, If God gouerne the world, why redresseth he not the number of euils that are committed? why deliuereth hee not those that are his whom he seeth tormented with such extremitie? VVe haue to answere, that it is his will so to exercise the fayth and pacientnesse of his children, and that he assureth the wicked and vnbeleeuers vnto him by gentlenesse, howbeit that he make them the more vnex∣cusable, for turning his goodnesse into occasion of harde∣ning, & inhaunceth their damnation so much the more. Againe, if we bee at any tyme tempted to wishe that God should make haste: we must beware that we set not him to his taske. True it is that we may well mourne and say, Lord, how long will it be. But yet must all our desires and requests be ruled by pacience, and we must be subiect too God in all caces, and suffer him to dispoze the whole ac∣cording to his owne will. VVe may wishe: but yet in our wishes wee must not thinke to make God subiect too our lustes: but rather thereby giue a tryall of our obedience howsoeuer he woorke things otherwise than wee woulde imagin. Beholde which is the true practizing of this lesson of Iobs. Howbeeit aboue all things, let vs alwayes indeuer to be stablished in the hope of the last iudgement. Lo how we ought to proceed & to acknowlegg that God is righ∣tuous according as it is his office to gouerne the worlde. VVhen we haue once lerned those two points, it is a good foundation too build vpon. It is Gods office too gouerne the world: for we must not imagin him to be as an ydoll. If we acknowledge god to be an incomprehensible Being, so as we can say that God hath all maiestie in himself: and yet in the meane while rob him of that which is peculiar to him, & cānot be separated from him: we make him but an Idoll & a dead thing. As in good sooth, if he gouern not all creatures, if all things be not vnder his dominion, if all things be not ordered by his power and wisedome: I pray you is it not a rending of him in peeces? Is it not a defa∣cing of his maiestie? Yes surely. So then we must bee al∣wayes fully resolued of this point, that God gouerneth, & that al things are directed by his guiding and prouidence. And we must adde yet further, that he is rightuous, so as hee gouerneth not after a disordered fashion, nor vnaduy∣sedly, neither is his reigning all only to shew an absolute power as tirants do, who to get themselues estimatiō take libertie to do wrongfully and crookedly whatsoeuer they themselues list. But Gods power is such, as is rightly ru∣led by his rightuousnesse. And haue we once these twoo poynts: we must thence forth be stablished in the hope of the resurrection by the troubles that are in this worlde. How? VVe see how the wicked do liue and growe olde, wee see they leade their dayes in mirth, and make greate good cheere, we see that all things happen as they would wish, both in their children and their cattell, and in their household, so as it should seeme that God dandleth them in his armes: and therfore we must conclude that there i•• another iudgement: and so let vs cheere vp our selues with the hope of the comming of our Lorde Iesus Christ. VVe see that good men are vexed and troubled here: and yet are they the heires of the worlde. And where is the in∣heriting of it? Sometymes they haue not a bit of bread to

eate: they be lurched: they cal vpon God, and are not de∣liuered. Therefore wee must thinke that God holdeth backe the shewing of his loue that hee▪ beareth towardes those that are his, and that he wil not as yet in all poynts performe the grace that he hath promised thē: to the end that by meanes thereof they might bee moued too seeke the heauenly inheritance that is promised them, alwayes laboring and traueling thitherward. So thē, wheras of our owne nature we be inclined to stumbling, and to starting out of the way, when wee see things misordered: let the [ 10] same serue to stablishe vs, and let it bee as a stroke of the Spurre to pricke vs forward, that wee may drawe still too the sayd heauenly life, and say, well Lord, we see the wic∣ked haue their full scope heere, but yet must not wee en∣uie theri prosperitie, for thy curse wayteth to fall horri∣bly vpon them: and therefore it were much better for vs to bee miserable, (so that thou keepe vs mercifully in the meane time) than to bee wrapped in the confusion which is readie for those that do now triumph▪ Yea go too Lord, thou hast promised to bee a father too vs: wee call vpon▪ [ 20] thee, and yet we see not thy helpe at the first push: wherby we see well Lorde, that this is not the place that wee must rest in. It is in heauen, it is in heauen then▪ for that is the place which thou callest vs vnto. And so let vs not regard this present life, nother let it greeue vs to bee tossed with many waues and whirle winds, sith that by that meane our Lord forceth vs to come vp vnto him, as though he spur∣red vs. Ye see then the principall vse that wee ought to put this text vnto. And so, Iob is so farre off heere from ouer∣shooting himself as he hath handled the cheefe articles of [ 30] our fayth, by shewing vs that wee must not fight agaynst Gods prouidence, when it sheweth not it selfe at the first dashe, nor follow the fashion of the Sadducies in appoin∣ting a full perfectnesse of all Gods woorkes here bylow: but contrarywise, alwayes haue an eye too the last resur∣rection, bicause that that is the time wherin al things shall bee set in their state, and whatsoeuer is now confuzed, shal then be put in due order. Furthermore if we bee preuen∣ted by any temptation, let vs not lose our courage, but let vs returne to the conclusion that Iob maketh heere. For [ 40] (as I haue sayde alreadie,) wee feele too much by expe∣rience how weake we bee, and that we faynt out of hand when we haue any temptation that pincheth vs. Therfore when things go crookedly and ouerthwartly, so as we bee oppressed and the wicked haue the full scope: verely it will greeue vs, and we shall conceyue such a bitternesse in our hart, as will make vs to enter intoo disputation as Iob doeth heere. Then shall wee surely fall intoo dispu∣ting, for it cannot bee but that wee shall bee troubled at the first sight, and saye, what meeneth this geere? [ 50] what intendeth God to doo? But wee must not abyde there: and therefore when wee haue disputed, and asked what this geere meeneth, let vs come too that which the holy Scripture sheweth vs, which is, that if God kept so vnchaungeable an order here as nothing might bee out of square: where should our Paradise bee? what fayth, what hope shoulde we haue more? Howbeit forsomuch as our Lord mindeth to traine vs further, hee leaueth things in doutfull balance as now, so as we may say, where are we? but that is to the intent we shoulde haue an eye to the re∣surrection. [ 60] VVherfore let vs not be discoraged although our nature be greatly inclined to many euil temptations▪ but let vs lerne to resist them, and let our conclusion bee such as Iob maketh heere: that is it too say, that although we haue bin shaken at the first brunt, yet neuerthelesse we may conclude, that God is rightuous in all his doings and that although he delay his iudgements, yet for all that hee forgoeth the occasion of executing them when he listeth. For his forbearing of the wicked is but a tarying till their turne be fully come. Thus ye see what we haue to mark in this sentence. Now Iob hauing alreadie spoken of the pro∣speritie of the wicked, sayth here expressely, That they run after the sound of the Taber and Flute, and daunce at the sounde of the Organs, and leade their dayes in mirth and glad••••sse, and go downe into the graue in the twinckling of an eye. Here Iob meeneth to expresse somewhat more than hee had done afore, in saying that the wicked liue and grow old, and all things fall out as they woulde wish: namely, that they also for their part do take the benefite of the tyme, and as it were besotte themselues with the good things that God sendeth them. They be two diuers things to haue health, o••sping, cattell, great possessions, riches, and honour: and to take such pleasure in them as to set ones whole felicitie in them▪ VVhy so? Abraham was rich, healthie, and strong of bodie, as Iacob reporteth well of it, in that he sayth that his owne dayes were vnhappie in comparison of the dayes of his fathers. Ye see then that Abraham was strong and in good lyking, and also it was promised him that he should die in a good and lustie old age, when he was satisfied with liuing here bylow. He was riche: for although he had no inheritance nor possessions: yet had he both a great hous∣holde, and much cattell as the scripture sheweth. But was he in the meane while besotted in them? was he bleared with his riches? No: but he was as a wayfarer in this world he knew that God called him to a further thing, he groū∣ded not himselfe vpon his owne strength, he was not like those that royst it out and play the looce colts while God giueth them lustinesse and health of bodie: but he was al∣wayes as a man well tamed before God, ceassing not too humble himself, so as his example may do vs verie good seruice. But when the worldlings and such as looke no further than the earth, haue riches and bodily health, they become so drunken with it, as they forget themselues and regard God no more. And like as we see that at one table a stayed man will well and soberly take his repaste of that which is there, without misbehauing of himself: and ano∣ther will glut himself til he burst, specially if there be store of wine: and as wee see some labour nothing so much as to play the verie beasts, and it seemeth to themselues that their throte is not wide ynough to gulze in wine, but they streyne themselues as it were vpon the racke, to fill their paunches the better: euen so some men may haue great prosperitie and yet will not burst out to excesse, but will alwayes hold themselues in feare and awe. But the wicked (as Iob sayth here) will abuse Gods benefits and gifts, and when hee doth as it were lay the brydle in their neckes: then they fling ouer all the feeld, and think not that there is any more subiection for them: insomuch as they friske about at the sound of the Taber and the Flute, and there is none other talk with them but of dauncing and making good cheere, wherat they play the brute beasts altogither. This was it that Iob mēt to vtter in this sētēce. And wher∣as

hee maketh vs a description of the despyzers of God, shewing vs them as in a picture: it is to the end we should learne too retyre out of such brutishnesse. And therefore when God giueth vs abundance of welth, let vs lerne not to sotte our selues in it, but to walke continually in feare, holding our selues in awe, and beeing watchfull. For (as S. Paule sayeth) wee bee not the children of darknesse. God hath inlightnened vs with his worde, and he will haue vs to walk as at high none day. Thus ye see what we haue to marke in this streyne. Againe when God sendeth [ 10] vs not our case and pleasures: Let vs vnderstande that he cutteth vs our morselles bicause hee seeth that we bee not able too diet our selues. A man will not giue his childe more to eate than hee knowes is meete for him: if hee do he shall cough mee a foole: and euen so doeth God deale with vs▪ He hath his hand alwayes reached out too doo vs good, and he is no niggard of his expenses, as though he were afrayde that he should want himselfe: but when hee seeth our lusts disordered, so as there is no rule nor mea∣sure in them: he handleth vs as hee himselfe sees best for [ 20] vs, by giuing vs a conuenient portion. Then let vs knowe that if we haue not wherewith to make great cheere, nor wherewith to feede our pleasures: it is Gods dooing too cut vs out our pittāce. For he knoweth what our stomack can brooke, and that abundance would but marre vs. Thus ye see what we haue to marke in the seconde part of this sentence where it is said, that the wicked run after the sounde of the Taber and the Flute. Neuerthelesse wee see it is no noueltie in the children of this world to exceede measure in the vanities which god condemneth, as in dauncing and [ 30] such other like loocenesse: it hath bin so at all times. For the diuell (all whose drifts tend to blind men, and to draw them from the regarding of God, and from the spirituall life) hath had these knackes from time to time, and men haue willingly folowed that which they haue liked of and which pleased the flesh. Therfore whereas now a dayes we see many men seeke nothing but too royst it, insomuch as they haue none other countenance but in seeking to hop and daunce like stray beastes, and to doo such other like things: let vs vnderstande that it is not of late beginning, [ 40] but that the diuell hath reigned at all times. Howbeeit let vs knowe also, that the euill is neuer the more to bee ex∣cuzed for the auncientnesse of it. Men haue alwayes done so: yea, and that was bycause the Diuell hath alwayes reigned: but must god therfore be quite dispossessed. Fur∣thermore (as shall bee declared more fully to morrow by Gods leaue) it is true that the Flute and the Taber, and such other like things are not to be condemned simply of their owne nature: but onely in respect of mens abusing of them, for most commonly they peruert the good vse of them. For certainly the Taber doth no sooner sounde too make men merrie, but there is alwayes lightly some vanitie, I say not superfluous, but beastly. For behold men are so caried away, as they cannot sport themselues with a moderate mirth, but they sling themselues into the ayre as though they would leape out of themselues. Thus then Iob ment to note heere a cursed mirth, and a mirth that God condemneth. VVhereby we ought to take warning to restreyne our selues, and whereas we see there are ma∣ny whose whole delight is too seeke such pastimes, let vs say, a mischeefe on them. And if we will not haue the same curse to light vpon our selues: let vs learne too absent our selues from such looce and wanton pastimes: but let vs rather aduisedly restreyn our selues, and set God alwayes before our eyes, to the end that hee may blisse our mirth, and we so vse his benefits, as we may neuer cease to trauel vp to heauenward. Thus ye see how it behoueth vs to ap∣ply all our mirth to this ende, namely that there may be a melodie sounding in vs whereby the name of God may be blissed and glorified in our Lorde Iesus Christ.

Nowe let vs fall downe before the face of our good God with acknowledgement of our faults, praying him too make vs so to feele them, as wee may be hartily sorie for them, and in returning vnto him, desyre him to mor∣tifie our whole nature, ruling all our thoughts and af∣fections by his rightuousnesse, and making vs newe crea∣tures, to the ende we may so passe through this world, as we may not be hindered by any stumbling blocks and by∣lettes that are in it, nor cumbered and thrust out of the way by the miseries that wee haue to indure heere, nor by the aduersities that God sendeth, nor tempted by the prosperitie of the wicked: but that wee may fight stoutly agaynst all temptations, euen till hee gather vs intoo his heauenly rest, and make vs inioy the inheritance that hee hath promised vs, whereof we be yet destitute for a time, that our fayth and hope might be exercised. That it may please him to graunt this grace not onely to vs, but also to all people, &c.