To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
21 Thou art become cruell vnto me, and hast caught me vp vvith the force of thy hand.
22 Thou hast lifted mee vp aboue the vvynde, and caused mee to ryde vpon it, and made my vvitte to fayle.
23 I knovv that thou vvilt put me into the graue, in the house appoynted for all that liue.
24 Yet shall none stretch out their hande thither, although many crie in their affliction.
25 Haue not I vvept vvith such as had hard dayes, and hath not my soulebin sorie for the poore?
26 I haue looked for good, and euill is come vppon mee, I vvayted for light and beholde heere is darknesse.
27 My bovvels boyle, and there is no rest in the time of the aduersitie that hathe caught holde of mee.
28 I go mourning, and crie out in the congregation.
29 I am as it vvere a brother to dragons, and a companion to Estriges.
30 My skinne is become blacke vpon me, and my bones are dryed vp.
31 My harpe is turned to vveeping, and my Organes to the voyce of lamenting.
I Haue declared heretofore how great a temptation Iob indured, whē it seemed that his praying too God did him no good. For that is our last refuge in all our aduersities, & the souerain remedie that can neuer faile vs. Then if it seeme [ 20] that we bee disappointed of our hope, and that God doo make as though he were deaf, & (to be short) that we pro∣fit not at all by our prayers & supplications: It is as it were a hell that gapeth open vpon vs, and we must needes fall into vtter despaire, if God hold vs not back, and shew that his delaying to succour vs, is not without cause. Then if God wrought not with a singular power in this behalfe, surely we should vtterly ouerwhelme when we finde no relief of our miseries by praying vnto him. Now seing that this happened vnto Iob: let euery of vs dispose himselfe [ 30] after his example. And if God do now & then suffer vs to linger in pain, (as oftentimes it commeth to passe) and we be not succored at his hand as we would wish: let vs tarrie paciently and fight against such temptations, yea and let vs do our indeuour also to obey him. For it is not ynough for vs to pray vnto God: but we must also brydle our af∣fections. So as if aduersitie presse vs, and we be troubled that we can no more: yet neuerthelesse we must abide still in this stedfaftnesse that is spoken of here. And so if wee haue bin subiect to the good will of our good God for a [ 40] time, let vs continue in the same to the end: and if it see∣med to vs that we were ouercharged, yea euen in the mids of our aduersities: let this present example come to our remembrance, that the end will shew, that although God hyde himselfe from his seruaunts, and make them not to feele his working at the first, yet he neuer forgetteth thē, but heareth them at length, when he perceyueth the con∣ueniēt time. But let vs remember the Apostles lesson, that faith must be ioined with pacience, & that we must be ex∣ercised in many battailes before we come to the triumph: [ 50] for this life is ordeyned to fight in. In the text here follo∣weth that which I haue touched alreadie: namely, that god shewed himselfe cruell towardes Iob. Nowe when hee spea∣keth so, it is not to accuse god of vnrightuousnesse but to shewe the extremitie of the paine that he felt. Then if we be tormented with any excessiue rigour, wee maye well terme the same a crueltie, but yet it foloweth not that we shoulde condemne God for it. Ye see then what Iobs mee∣ning was. And for the better conceyuing heereof, let vs beare in minde what hath bin declared heretofore name∣ly, that the faythful which are pressed by the hand of god, [ 60] doo feele so terrible anguishe as is not possible to bee ex∣pressed. It is not without cause that Dauid in bewayling the afflictions that God layd vpon him, vsed these simili∣tudes, namely that he was brought to the bottome of the deepes, that there was not any more light left him, and that his bones were as it were rotten, that the maree of them was dried vp, that all his strength was withered, that his tongue cleaued to the roofe of his mouth, and that he was condemned too death, so as there was no more re∣medie. Let vs marke that his speaking so, is to expresse the vehemencie of the greese wherewith the poore faith∣full ones are oppressed when they feele the wrathe of God. For if our mindes misgiue vs that God is agaynste vs: that passeth all miseryes. And the more that wee feare it, so much the more doth our distresse and torments increase: For the vnbeleeuers, the despisers of God, and all heathenish folke are as it were blockish. Looke vpon a man that is hardned in euill, and hee doth nothing but scoffe at all religion. VVell then, if God scourge him, no doubt but he shall be enforced to crie, alas: but yet for all that, he loketh not to the hand which striketh him: he fee∣leth the stripes, but hee thinketh not that it is God that striketh: whereas the faythfull, bycause they knowe that all their welfare consisteth in the fauor of God and in his fatherly goodnesse, do cōfort themselues therewith in the middes of their aduersities: but if God seeme to become their enimie, or to haue shaken thē of, or to haue withdra∣wen himself frō them although they were [otherwise] at their ease, and that all things sell out as they would haue them: yet notwithstanding they conceiue such a hartgrief as they knowe not where to become. And this is the cause why king Ezechias sayd, that God was a cruel lion against him, & crushed all his bonds asunder with his teeth. Ment Ezechias to find fault with God, or to stand in contention against him? No. VVhy doth he thē liken him so to a lion, and a wild beast that commeth to swallow vp a pray, & to crash and breake all asunder? It is (as I sayde afore) to ex∣presse the feare wherwith the poore faithful ones are tor∣mented, when they feele Gods wrath, and perceyue their owne sinnes, and see that hee sheweth himself their iudge. For then must they needes be possessed with such anguish as surmounteth all bodily harmes. So therfore wheras Iob cōplayneth that God was turned against him with cruel∣tie: he meeneth not that God passeth measure, or that he vsed any tyrannie, or that he was vnrightuous but he ex∣presseth the grief and the excesse of the miserie wherin he was: yet notwithstanding let vs marke well, that when Iob speaketh so, he doth it as a man incombered in his wits, & therfore he is not to be vtterly excused, as I haue declared
heretofore. And truely whensoeuer our affections ouer∣mayster vs, it is vnpossible that we should think of god & speake of him so reuerently as we ought to do. VVhy so? For our affections are blind: and if we will speake of God with such reuerēce as he deserueth: it behoueth vs to ga∣ther our wits to vs, and to kepe thē quiet and peasable. So then seeing that Iob sheweth and declareth here, what his former temptations were: no dout but he speaketh vnad∣uisedly. And therefore we must not draw this saying to an example as though it were lawfull for vs to follow them. [ 10] But let vs consider that although a man indeuer to bridle himselfe: yet can he not so ouerrule his infirmitie, but that there is alwayes somewhat in him worthie of blame and to be condemned. And so much the more ought we to be heedfull to brydle our affections, considering that do the best we can, we cannot be so subiect vnto God as were re∣quisite. Thus then there are two things which we haue to note: the one is that when God sheweth himselfe to be a∣gainst vs, & in stead of receiuing vs to his free goodnesse and loue, seemeth to be our enimie, and our owne sinnes [ 20] reproue vs: and we see nothing but the signes of his curse vpon vs: It cānot be but we must needs be extremely tor∣mented. Marke that for one point. And it is a necessarie lesson, to the ende that euery man may prepare himself a∣fore hand, that when wee come to the pinch, we may bee so armed as we fall not into vtter despaire, but that in the middest of the gulfs we may tast some part of Gods com∣fort, to wayte paciently for the good issue that we see not. And therfore let vs not think it to be a thing to bee desy∣red, neuer to haue any anguish at all, nor to be put in any [ 30] feare. For that is more meeter for the infidels, and for the despisers of God, which are become brutishe as I haue de∣clared afore. The swine and the oxe feele their miserie no further than their outward sense leadeth them: and euen so fare lewde persones that are doted in their vnderstan∣ding, and would faine forget God, and thrust the remem∣braunce of his name vnder foote. But contrarywise, let vs be sure it is expedient for vs to bee wakened from such drowsinesse, and to feele Gods wrath, to the ende we may walk in the greater warinesse, and learne therby to hum∣ble [ 40] our selues. For mē shall neuer know and acknowledge their owne weakenesse sufficiently, till they haue cyted themselues before God. It is sayd that the man is happie which trieth and examineth himselfe. And why? For be∣hold, this retchlesnesse of ours whē our wits be as it were dulled with it, is the high way to destruction. And seing it is good and expedient for our welfare, to bee carefull: let vs vnderstand that it is not without cause that our Lorde maketh vs to feele his wrath, to the intent we should be∣think vs the better of our sinnes. Mark that for one point. [ 50] And for the second, let vs marke, that wee can neuer bee brought so well too the obedience of our God and to the ruling of our affections, but there will be ouergreat gain∣striuings still, according as wee see that although Iob were a mirrour of pacience, yet notwithstanding he was not so well stayed as to ouermayster himselfe when hee spake of God. For he proceeded not with such a reuerence as hee ought to haue done, but ranne hedlong into this tempta∣tiō, wherof he was not ouercome, but resisted it although with much ado. Seing then that the passions which are in [ 60] vs are so farre out of square: let vs learne to hold them as it were in prison: and when we haue well fought to tame our selues, let vs still consider that there is much imperfe∣ction in vs, and that God should always find wherfore to condemne vs, if he bare not with vs of his infinite good∣nesse. Lo what we haue to note. And now to expresse the great feare, greef, and miserie that Iob was touched with∣all, he addeth, that God had lifted him vp vpon the winde, and made him to ride as it were in the aire, & caused all his strength and substance to faile him. VVhen a man is so caught vp, and caried away as it were in a whirle winde, it is a dread∣full thing. For if a man were beaten down and died there: it woulde not be so terrible, as when God hoyseth him vp into the aire as it were with a sodaine tempest. VVe see then that Iobs intent is to confirme the matter which hee hath declared: that is to wit, that God exerciseth and try∣eth his seruaunts after straunge fashions. And therfore let vs not conceyue Gods wrath onely according to the ex∣amples that wee haue seene with our eyes, and felt by our owne experience: but let vs vnderstand, that God can try vs by such meanes as are vnknowne to vs, yea euē in such wise as we shall be worse than forlorne. And whē we know this, let vs also pray God to strengthen vs at our need: and although that to the outwarde apparance wee see nothing on all sides but the graue, and it seemeth that we shoulde be swallowed vp, not only of bodily death, but also of hel: Yet notwithstāding let vs not cease to cōtinue in the feare of our God, and to rest always vpon the trust of his good∣nesse, determining fully to call vpon him, and to flee vnto him alone for refuge, yea though all our senses withstood it, and that it seemed to vs that wee were barred from all accesse vnto him. Thus ye see what we haue to minde in these verses. And so let vs not thinke it to bee a needlesse tale, when mention is made of the windes and of the stor∣mes, and of Gods making of him to ride in the aire: For it serueth to shewe that our Lorde hath straunge wayes to chastice vs, when it pleaseth him, and that wee ought not to be taken vnwares by them for want of hauing thought of them before hand. And furthermore, if we feele not so great and outrageous afflictions in vs: let vs assure oure selues it is bycause God beareth with vs. So then what ought we to do when we suffer aduersitie? If we be grie∣ued and tormented more than reason: (for so it may seeme vnto vs,) let vs take example of Iob. How now? Thou art not yet come too the extremitie that this good seruant of Gods was at. And what is the cause therof, but for that thy God hath respect of thy feblenesse: but he will not han∣dle thee so roughly though hee could well do it and hath iust cause so too do. Thou seest then howe he vseth gen∣tlenesse still towards thee: what rigour soeuer thou fee∣lest, thou art not yet so martyred as that thou canst say, that he is come vpō thee as a cruel liō that hath torne thee in peeces. Thou canst alledge no such thing: and therefore thou mayst wel seeke to thy good God, and returne vnto him: & seeing he sheweth himselfe so kindharted and piti∣ful towards thee, he wil stil be thy father and preseruer. Ye see thē how this comparison ought to serue our turne, and that it behoueth vs to master our affections when we fele to much hartburning & repining in our selues, & that we be tempted to stomaking & rebelling against god. It beho∣ueth vs I say to thinke vpon the things that are set downe here. And Iob alledgeth again vnto God, that he is a poore
fraile man and neere vnto death, and that therefore it is a maruell why God should persecute him so roughly. I know (sayth he) that thou wilt sende mee to the graue too the house that belongeth vnto all that liue. Seeing that the state of all men is such as thou hast set them heere too make them passe away as it were in a moment: why shouldst thou trie thy self and vtter thy force vpon them and against them? Lo what Iobs meening is: we haue heard the like senten∣ces heretofore, and it is not without cause that they be re∣peated here. For vndoubtedly God will haue vs to pray [ 10] vnto him, and setteth the infirmitie of our fraile state be∣fore him, to moue him to take vs to mercy, and to ease vs: as when it is sayde in the Psalme, that the Lorde knoweth how we be but dust, & that when we haue passed through this world, we must be faine to come to rottennesse. And seing we know that God spareth vs, and pitieth our mise∣ries, ought not that promise to moue vs to pray vnto him after that sort. And again in another text it is said, that god forgiueth mens sinnes bycause he seeth they are but a sha∣dow that passeth and vanisheth away. Therefore when we [ 20] pray God too deliuer vs from our miseries, let vs learne how we ought to alledge that wee our selues are nothing, and that although we haue life, yet wee die in the turning of a hand insomuch that euen in our cheef floure and flo∣rishing time, we be likened vnto grasse which is greene to day, and cut downe tomorow, so as it with ereth and dry∣eth without moisture or substance. The alledging of these things vnto God will make him pitiful towards vs to de∣liuer vs from our miseries. Not that he hath need to be put in mind for he knoweth our infirmities better than we our [ 30] selues, and therfore needeth not to be aduertised of it. But like as our praying to him is for our owne selues: so lyke∣wise all the requests and reasons which we alledge in our prayers, are to our owne vse and profit. Then if a man al∣ledge vnto God, that he is a poore fraile creature: he be∣holdeth himself in himself, & teacheth himself lowlinesse. If we think not vpon our state, we shall alwayes be puffed vp with pride, or else we shal not be disposed as we ought to be to obteine mercie. But if our Lord bring vs once too that point that we be ouerthrowne in our selues: then shal [ 40] we be the better disposed to seke his ayde, yea & that with greater earnestnesse and desire. And forthermore our Lord also receiueth and accepteth the seruice which he demaū∣deth aboue all thing, that is to wit, the seruice of a broken and lowly hart, as it is sayde in the Psalme. Ye see thē that the alledging of our frailtie vnto God, and that we be but dust and rottennesse, yea and that we bee nought & worse than nought must be to induce him to take vs to mercie: but let vs mark also, that there must be no repining ming∣led with it, nor any such complaints as wee may haue any [ 50] grudging or hartburning: as surely Iob had not so good stay of himself here, as he ought to haue had. For to what purpose sayth he, I know I must go to the graue, euen too the house of all liuing creatures? no doubt but he sheweth here excesse of the passion wherewith hee was tempted: not that he was ouercome of it, but yet he felt such rebel∣ling in himselfe, as he yelded not so peaceably to gods wil as he ought to haue done: as if he should say: Thou tryest mee here, thou persecutest me, and who am I? must thou needes shewe thy selfe so sharpe and rygorous agaynst a [ 60] poore creature that is nothing? Then behoueth it vs too beware of such impaciencie as this. And heerein wee see what the corruption of our nature is. For euen the best things in vs are alwayes mingled with some faultinesse, except God preserue vs by miracle. I sayd heretofore that it is a good and holye thing, that men whiche are smitten by Gods hand, should for the obteining of mercy alledge their owne feeblenesse, and shewe that their life is no∣thing, and that they haue not anye strength in them, and that death threatneth them euery minute of an houre. This I say is a good and holye thing: and it serueth too humble vs, to the ende wee may offer vntoo God the sa∣crifice that pleaseth him so well. But yet notwithstanding we turne this thing to euill, according as wee see in this present example. If a man say vntoo God, Lorde who am I? Thou knowest I am but a shadowe that passeth and vanisheth away, and all my strength is but a smoke: if a man (I say) speake so, and therewithall frette and re∣pyne bycause hee thinketh it straunge that God shoulde chastice him: No doubt but the same is a wicked and cur∣sed passing, and yet (as I haue tolde you) this complaint is good and profitable. And so it is in deede: but men can not withhold themselues from mingling some excesse al∣wayes with it, and from peruerting the thing that is good. And so there is such an vngraciousnesse in our nature, as wee corrupt the good, and turne it into euill. So much the more then behoueth it vs too stande alwayes vppon oure garde, and to mistrust our selues, seeing we be so wauering that wee cannot follow right foorth the things that God commaundeth vs. Yet notwithstanding we must not ther∣fore discōfort our selues: for our lord will take vs in good worth, so we cōdemne the excesse in our selues. Truly we must not vse here any flatteries, nor make our selues be∣leue that vice is not vice. But we must cōdemne it, & whē we haue so don, no doubt but our lord receiueth vs. Here withall it behoueth vs to returne to Iobs intēt. I go to my graue (sayth he) and I know that none shal stretch his hand thi∣ther, or that God shal not stretch his hand thither. But the na∣tural sense is this: when neuer so many men haue beway∣led me, yet shall none of them stretche his hande thither to succour me: when death hath once caught mee, there is no more remedie: all mans helpe booteth not. VVee see then that Iobs intent is to say, seeing that death ta∣ryeth for vs, and is allotted to vs: and when we bee deade we are clean dispatched, and no man can succour vs: at leastwise giue vs some truce while wee bee heere. VVhy vtterest thou so great rigour agaynst vs? Thus ye see in effect what Iob ment too say. And I haue tolde you al∣readie, in what wise it may bee lawfull for vs too vse this complaynt: that is too witte, without murmuring or dis∣puting. And by the way let vs marke, that too the in∣tent wee lift not vp our selues agaynst God, ne stryue a∣gaynst the roddes wherewith hee scourgeth vs in this ex∣tremitie: it behoueth vs to come to one other considera∣tion: which is, that although we go forwarde vnto death, and haue alwayes one foote in the graue: yet wee knowe that god hath stretched out his hand to deliuer vs thence. For to what ende came Iesus Christ into the world? Yea why went he downe into hell, that is to say, why suffered hee the anguishes that were due to all wretched sinners, but too deliuer vs from them? So then if men cannot nowe conceyue good hope to bee comforted in death: it
is al one as if they would denie that our Lord Iesus Christ hath suffered it in his person. For whereas the Sonne of God abaced himself so farre, as to be subiect to our curse, and to feele Gods hand agaynst him: that was to the end to deliuer vs from death, and to assure vs that the victo∣rie which he hath purchased, is for vs. Seeing then that he hath power ouer death: let his resurrection alwayes come before our eies, and let vs assure our selues that God hath stretched out his strong and victorious hande, to deliuer vs from the bondage of Satan. And therin let vs consider, [ 10] that although wee haue many aduersities to suffer in this mortal life, and that it please God to exercise vs: we must not thinke it straunge nor enter intoo the waylings and complaints which are made here, too say yea, what am I? when I haue passed through this worlde, I must go to the graue, and no man can rescue me. But wee shal be rescued well ynough, if we haue Iesus Christ for our redemer, who is ordeyned to bee our pledge and warrant, and hath ab∣olished the paynes of death, broken the bandes of Satan, and burst open the brasen Gates, too set vs free. Seeing [ 20] we know this, let vs be pacient in the middes of al the ad∣uersities of this worlde, assuring our selues, that although we haue battayls here bylow, we haue a rest prepared for vs aboue in heauen: and if we fight manfully here, let vs assure our selues that wee cannot but triumph in heauen. Thus ye see what we haue to beare in minde, for the fen∣cing and arming of our selues agaynst the temptations wherwith Iob was assaulted, and which he had so much a∣do to withstand. Furthermore let vs marke well the thing that he addeth: which is, haut not I wept with him that was [ 30] in aduersitie, and had hard and sharpe dayes or tymes? was not my soule sorrowfull with the poore or afflicted? Now then I haue looked for good, and euill is happened vntoo mee: I haue hoped for light and behold here is darkenesse. Hereby Iob de∣clareth that he seeth not the reason why God dealeth so roughly with him, forasmuch as in his prosperitie hee had not bene cruell but pitifull towards the poore and such as were in heauinesse, and that hee had not bene drunken in his pleasures, but had alwayes considered what the mise∣ries of mans life are, so that hee wept with them that did [ 40] weepe, and kept companie with such as were tormented with aduersitie. Thus ye see what Iob alledgeth to shewe that there is no reason why he should be so afflicted. And surely when God beateth vs with his roddes: commonly it is bicause he seeth that we cannot beare our owne ease, and that our flesh groweth ouerlustie, or else we be cruell towards our neighbours. Lo heere the two causes why God doth ordinarily afflict vs. And wee see also, that in the Scripture hee threatneth those that doo so passe their bounds in their prosperitie: wo be to you (sayeth it) that [ 50] laugh, for you shall weepe. And why? for men cannot for∣beare from ouerreaching themselues, when they bee in rest, and things fall out as they woulde haue them: for then they forget themselues, and think they are exempted from all aduersities, and are as it were drunken folkes: like as a drunken man hath no staye of himselfe, but ru∣sheth with his hornes as a wilde beast: euen so fare the most part of men when God handleth them gently: that is too say, they abuse his goodnesse, and fling out at ro∣uers, & giue the bridle to their lusts. For hath a man meate [ 60] and drinke, euen his fill? therevpon insueth whoredome and shamfull wantonnesse, yea and blasphemies, and vio∣lences: and moreouer fond iests and playes, and such other things, & (to be short) a man cannot hold himself in good modestie so long as he is at his ease. Ye see then that the cause why God afflicteth men, is for that he seeth it is for their behoofe to be so corrected. Furthermore there is yet one other inconuenience. For they that haue the world at will, passe not for poore men that are in aduersitie, but de∣spise them and set their feete in their necks. VVe see that in this respect it was sayde in reproch of Sodom and Go∣mor: behold there was aboundance of bread, and there∣withall pleasure and crueltie, so as they vouchsafed not to succor such as were in need. Forsomuch then as they that are at their ease, wil not intermeddle themselues with the troubles and incumberances of their neighbors, but holde themselues as it were in an earthly Paradyse, and exempt themselues from the feeling of all their greefs and aduer∣sities: God must bee faine to handle them roughly when their turne commes about: and forsomuch as they haue had no pitie nor compassion of the miseries that they haue seene in their brethren: God must bee faine to make them fele by force anon after, that they be but men. They would discharge themselues of all worldly miseries: and God sheweth them perforce, that they must of necessitie knowe themselues to be such as they are. Ye see then that the doctrine which wee haue to mark, is that Gods ordi∣narie afflicting of men, is either bycause they haue beene cruell in the time of their prosperitie, or bycause they haue made themselues drūken in their lawlesse pleasure. But he erewithall let vs marke also, that God might iustly keepe vs occupied with aduersities, though the foresayde causes were not, and that hee hath secret determinations wherof we perceyue not the reason, like as it hapned vn∣to Iob. And that is the cause why Iob complaineth. For it seemeth to him that God ought not to haue afflicted him after that maner, seing he had behaued himself so aduised∣ly: but rather he thinketh that god shuld haue spared him, seing he had bin so fellowlike and freendly a man, and bin sad and sorie with such as were in aduersitie. But what for that? Hereby we see that wee haue two things to beare a∣way. The one is, that if our Lord make vs to prosper, so as we haue peace and rest, and all that is necessarie for vs, and we be exempted from all greef for a time: we must not be to delicate, nor to tender in shrinking away, frō shewing pitie and compassion towards such as are in aduersitie: but we must be touched with the greefes of our neighbors, to mourne with thē, and to relieue them to our power, & at leastwise to pray vnto god for them, when we can help thē by none other meanes. Thus then ye see the first doctrine that we haue to marke. And furthermore, let vs not fall a slepe in our pleasures, fo as we shold not cōtinually know that here is not any thing certaine, nor be readie to suffer whensoeuer it shal please God. The first thing I say which we haue to beare in minde, is that we must not forget our selues whē God spareth vs. For what is the cause that pro∣speritie cōtinueth not stil with vs? It is for that we abuse it, as I haue said alredie. And secondly if god send vs afflicti∣ons, let vs bethink our selues wel, and examin whither we haue not bene sleepie in the time of our prosperitie. For hereby we be put in mind to know our faults, and to con∣demne thē before God, saying: Lord thou hast good cause
to punish vs, and why? For since the time that thou didst prosper vs by thy fauor, we haue forgotten thee, and layd the brydle in our neckes, and taken to much libertie. And therefore it is good reason that thou shouldest punish vs, and that we should feele the fruite of our sinne and vn∣rulynesse. Lo howe wee ought to call to mynde our for∣mer faultes, when God visiteth vs by any affliction: And specially howe wee ought to consider well, whether wee haue not beene vnmercifull towarde such as deserued our succour. For wee haue made no account of others: it is [ 10] good reason that our Lorde should handle vs roughly a∣gain, that we shuld lerne to acknowlege our faults by our Lords sharpnesse and rigor towards vs. Mark that for one point. But yet further, although wee haue indeuored to help our neighbors, and haue had compassion of their mi∣series and mourned with them that mourne, as S. Paul ex∣horteth vs to do: yet notwithstanding let vs not cease al∣wayes to dispose ourselues to the suffering of the correc∣tions which it shall please God to send vs, yea euē though we know not the cause why he doth it. If wee haue beene [ 20] watchfull in the time of prosperitie, and not abused oure ease: yet wil not God misse to handle vs roughly now and then. If we aske why he doth it: the reason will not be ma∣nifest at the first: But he doth it to humble vs: and so let vs alwayes acknowledge him to be rightuous. And that is the cause why I sayd, that we ought to beare in mind these two reasons distinctly: First, that we remēber the threat∣nings which are written in the holy scripture agaynst such as are vnmercifull to their neighbors, and play the beasts in their prosperitie: And secondly, that we consider, that [ 30] although men behaue themselues myldely, soberly, and freendly: yet notwithstanding God ceasseth not to afflict them after an extraordinarie maner, as we see hath hap∣pened vnto Iob. VVhat is to be done then? In stead of that he sayeth heere, I haue wayted for light, and beholde heere is darknesse: I haue hoped for good, and behold here is euill: let vs looke for good according as God promiseth it. For (as S. Paule sayeth) the feare of God hath promises, not only of the euerlasting life, but also of the present and transitorie life. So then let vs always loke for welfare at gods hand: [ 40] but yet let vs not looke for it in such wise as we shuld not be readie to receyue aduersitie, whensoeuer it shall please him to send it vs. For wheras god promiseth vs to handle vs gently, & to vse fatherly and louing kindnesse towards vs: it is but condicionally, so farre forth as is expedient for our saluatiō. And why? For his temporall benefits are such as it behoueth him to deale them forth and to distribute them by measure. And what is the reason? It is the same that I haue alledged alreadie: namely, that it is an impossi∣bilitie (or at leastwise a verie hard matter) that men should [ 50] not either abuse and corrupt Gods gifts, or bestow them cleane contrarie to his meening. So then we may wel hope that when God had done vs good, hee will continue the same, yea and also increase it still: but wee must not also looke that we should not therewithall dispose our selues wholy too receyue aduersitie, whensoeuer it shall please him to send it. VVhy so? we must not make reckning that wee haue an euerlasting state in oure life without any chaunge. Let vs consider that as our life is fraile, so also it behoueth vs to bee subiect to many chaunges, and that if [ 60] we haue prosperitie to day, God may disappoint vs of it to morow: and although we see not the reason why: yet he knoweth it, and let vs be contented with it. Ye see then af∣ter what sort the faithful ought to looke for the temporal benefits of this world: that is, that when they inioy them, they must beleue fully that god will continue his dealing towards them as he hath done thitherto. Howbeit in loo∣king for prosperitie, it behooueth them to prepare them∣selues to receyue aduersitie, in such sort as they may not bee taken vnwares, nor thinke it straunge if hee bereeue them of his benefits when he had handled them as gently as may bee for a time: I say they must not thinke it any noueltie if God turne his hande the contrarie way and smite them. Thus ye see that our looking for prosperitie must be with continuall disposing of our selues too suffer aduersitie: yea and to suffer it paciently, to the ende wee miscarie not when it commeth vpon vs. And furthermore let vs in conclusion marke well what is sayd here concer∣ning Iob. He complayneth that he was a companion of dra∣gons, and a brother of Estriges: that is to say, as a wilde man, so as he was no more of the number and companie of o∣ther men, but God had so farre forsaken him, that hee was become as a wilde beast. And who is he that speaketh it? A man that liued in such holynesse and perfection, as hee might rather haue bene compared with an Angell, than with a mortall creature, and yet for all that, we see how he was hādled. Hereby we be warned to put our selues who∣ly into the handes of God, and not cease to truste in him though he scourge vs roughly, and seme minded to ouer∣whelme vs vtterly: But to put that thing in vre which we haue seene here before: namely, that though he shoulde kill vs, yet we would hope still for his mercie, and fight a∣gainst the battails of death, and grounding our selues vpō his promises, hold our owne still and continue stedfast in the middest of all our aduersities. Lo what wee haue too marke. And furthermore if God scourge vs for our sin∣nes: we must be the lesse plunged in sorrow by reason of those afflictions, and take them so much the more meeke∣ly and with a quiet mind, considering how we haue neede to be handled so sharply, in respect of the diseases that are roted in vs. In the meane while, forasmuch as wee cannot bee mery but with offending of God: wee haue a threat∣ning added here, that he will change our harp into mourning, and our Organs into voyce of lamenting. VVee see how the world abuseth Gods benefits in these dayes. For if euery man looke into himselfe, wee shall see that if our Lorde giue vs rest, by and by wee start out of our thinges (as the Prouerbe sayth:) And againe, if we come to the common state, alas we see that the world is as farre out of order as may be: and (to be short,) it seemeth that men haue con∣spired to greue God, and the more that he sheweth him∣self louing and kinde towards vs, it seemeth that wee be∣come so much the bolder to prouoke him. Sith it is so, we may well be afrayd that he will turne both our harpes and our organes to weping wayling & sorow. For we are well worthie of it. And good reason it is, that he should cast vs into heauinesse and anguish, seeing that wee haue abused his benefits so shamefully. Yet notwithstanding if it please God to make vs feele his hand by afflictions, whether we know the cause of it or no: let vs not therfore cease to flee vnto him, in hope that he will receiue vs to mercy: yea ve∣rely if we condemne our faults, & that our cōdemning of
them be in suche wise, as we assure and warrant ourselues that he will continue his goodnesse towards vs, & make vs alwayes too feele his grace, euen till hee haue filled vs with it to the full.
Nowe lette vs fall downe before the face of our good God with acknowledgement of our sinnes, praying him too make vs so to feele them, as it may bee to bring vs to trewe repentance, and that yet notwithstanding wee may not ceasse to tast cōtinually of his goodnesse towards vs, to put our trust therin, & to flee thervnto for our refuge in the name of our Lorde Iesus Christe. And so let vs all say, Almightie, &c.