Perseuerantia sanctorum A sermon of perseuering in patience, repentance, and humiliation, in time of afflictions, preached before the lords of the Parliament, at the last generall fast, vpon Ash-wednesday, the 18. day of February 1628. at the Collegiat Church of S. Peter in Westminster. By the Right Honourable, and Right Reuerend Father in God, Iohn, Lord Bishop of Lincolne, deane of the sayd church. And now published, by their lordships order, and direction.

IOB . 42. 12. The Lord blessed the latter end of Job , more then his beginning .

GREGORIE obserues in his a a Lib. 27. cap. 5. Morals , that those vertues which GOD hath taught vs , at the last , by an vnited Example in the New , hee had taught vs before , by seuerall Examples in the Old Testament . To shew vnto vs , that , as Claudian sayd of Stilicon , — b b Claud. in laudem Stiliconis . lib. 1. sparguntur in omnes , In te mista fluunt . Those veines of Vertues distinguish't in the Patriarckes , as in seuerall members a a Incarnatus enim Dominus in semetipso , omne quod nobis imperavit ostendit ; ut quod praecepto diceret , Exemplo suaderet . Greg. Mor. lib. 1. cap. 5. are conioyned in Christ , as the common head , and what Christ teacheth in the New Testament by one whole , & vnited , the Patriarckes preach vnto vs in the Old , by many broken , and diuided examples . Hence we are taught ( before the Law written ) but one lesson , for the most part , from any one man . As Innocencie onely from b b 1. Iohan. 3. 12. Abel , Religion from c c Genes. 5. 22. Enoch , Hope from d d Genes. 7. 5. Noah , Obedience from e e Genes. 22. 3. Abraham , Wedlocke-keeping from f f Genes. 26. 7. Isaack , doing good for euill from g g Gen. 42 24. & 25. Joseph , Meekenesse from h h Num. 12. 3. Moses , Courage from i i Ioshuah . 1. 5. & 6. Iosuah , and Patience in Calamities from holy Iob. And this most Christian Vertue of Patience , in great afflictions , though we heare of it , in all this Booke , yet doe wee learne to follow it in this Chapter onely . For as this holy Man , Si non flagellaretur , non agnosceretur , ( as k k Moral . l. 2. c. 2. Aperta namque alijs virtutis exempla non daret , si ipse sine tentatione remaneret , Gregory notes ) had neuer beene knowne , if he had not beene afflicted in the body of the Booke ; so say I , that hee had neuer beene taken vp for imitation by any man , encompassed with flesh and blood , if he had not been rewarded in the end of the Booke . It is not the loue of Affliction , ( a a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. Epist. 69. Naturale est , mali sui fine gaudere . Senec. most vnwelcome guest to this Nature of of ours ) but the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and issue of a godly mans Affliction , to wit , a Blessing vpon the latter end , which teacheth vs to fast , and pray in time of Affliction . And so ( say the Grammarians ) that a Reward is called Pretium , quasi Praeitium , it must goe before , at least in our b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz , Orat. 42. faith , and beliefe , or else our Patience in Afflictions neuer comes after .

ANd vpon this consideration , was this Booke first translated by c c Interpretata autem sunt ( ex Sytorum linguâ ) à viro illo magno , Mose , &c. Origen . l. 1. in Iob ; Quâ Idumaea regio utitur , & quam Iobus Idumaeus loquutus est . Hier. in Prolog . Moses out of Syriacke into Hebrew , not to teach the Children of Israel ( who were yet in d d In Aegypto scil. illum Moses ex ●yro in Hebraeum transtulit . Orig. l. 1. in Iob. Aegypt ) to suffer Afflictions , but to teach them e e Et ut bonam rem , remunerationem Domini , quam Iobo post tolerantiam largitus est , audientes etium ipsi liberationem sperarent , & beneficentìam beatae mercedis laborium suorum spectarent . Orig. ib. comfort , and hope of deliuerance from their Afflictions . And afterward , this very selfe same Booke was read to the Christians , in the Primitiue Church , not onely in this time of a a Similiter & in conventu Ecclesiae , in diebus sanctis legitur Passio Iob , in diebus Iejunij , in diebus Abstinentiae &c. in diebus , in quibus in Iejunio , & Abstinentiâ sanctam Iesu Christi Passionem sectantur , &c. Ibid. Iob enim interpretatur dolens . Greg. Mor. lib. 1. c. 5. & Mor. 17. c. 1. Lent , and publique Sorrow , but withall , vpon each seuerall occasion of any sudden mishap , or priuate sorrow , Pro consolatione , & spe liberationis , for their praesent comfort , and hope of deliuerance , as Origen writes .

ANd this is the reason , that I haue also , according to the Praesidents of Antiquitie , chosen a peice of the same Booke , for my Text , at this time . It is a time of Lent , or publique Sorrow , ouer all , or the greatest part of the b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. Epist. 5. ad Philippens . Christian World , wherein men doe vse to humble themselues , by Fasting , Prayer , Repentance , and all manner of Deuotion , for their sinnes against God .

ANd surely if we consider ( with Saint a a Iejunia autem , & congregationes inter dies , propter eos , à viris prudentibus constitutos , qui magis saeculo vacant , quam Deo : nec possunt , immo nolunt toto vitae suae tempore , in Ecclesiâ congregari , &c. Hieron . lib. 2. in 4. c. ad Galat. Hierome ) the infinite number of those men , of all sorts , and callings , qui saeculo magis vacant , quam Deo , who spend more time in the seruice of the World , then in the seruice of their God , and neuer dreame of Fasting , and Prayer , but when this Season of the yeare doth call vpon them , wee shall finde , that this standing Fast was most profitably instituted by the Church , b b Exam: Concil. Trident : parte 4. Ordinis , & commone factionis gratiâ instituta est Quadragesima . Commonefactionis gratiâ , to call vpon the backward , as Chemnitius ; c c Stata tempora , ut tardos , & cessantes tanquam calcaribus , & stimulis ad abstinentiam excitarent . G. Cassand defens : libelli de officio pij viri . Ad cessatores excitandos , to spurre them onward , that lagge behinde , as Cassander writes .

BEing therefore to offer vp vnto God , in sorrow , and repentance , these 36. dayes ( d d Quadrage sima propriè dicta . Bellarm. l. 2. de bon. oper. c. 16. rat. 6. 36. dies Decimae sunt , & 4. dies additi pro Primitijs . Alardus Gazaeus Annot. in Cassian . the whole time of our cleane Lent ) either as the Tyth of our dayes , as S. e e De Iejunio serm. 3. Bernard , or as the Tyth of the yeare , as a a Dum enim per 360 dies Annus ducitur , nos autem per 36. dies affligimur , qui sunt jejunabiles in 6. Septimanis Quadragesimae , quasi anni nostri Decimas Deo damus . Aquin. 2 a. 2ae . q. 147. Art. 5. ex Gregor. Aquinas , or as the Tyth of our life , as b b Gers. Hom. 1. in Quadrages : & Bellarm de bon. oper. l. 2. c. 16. Gerson , or as the Tole , and Tribute of all that wee are , as c c Fortasse ipsa Decimatio rectè , quasi ab usu telonei , Quadragesimae nomen accepit . Ita enim illa publica vulgò vocabatur Exactio ; Ex qua tanta lucri portio Regis commodis deputatur , quantum & à nobis à Rege omnium saeculorum , pro usu vitae nostrae legitimum Quadragesimae vectigal exigitur . Cassian . Collat . 21. Cassianus thinkes ; Wee cannot doe it in better tuned meditations , then in these Sorrowes , and Comforts of the Booke of Iob.

AGaine , it is a time of our Priuate , or Nationall Sorrow , wherein this little world of ours , the Church , and State of this Kingdome doe cast themselues downe before their God , in true Compunction , and contrition of heart , because of their departing from their God , in life , and Conuersation , and of Gods departing from them , in his wonted Benediction .

IT is true indeed , that as the Lent of a Christian man , should take vp non 40. tantùm , sed singulos , & vniuer sos dies hominis , as S. d d Serm. 3. de Iejunio . Bernard , not 40. onely , but all the daies , and minutes of a Christian man : So surely this Generall Fast for the sinnes of the Nation , in-steed of taking vp this one short day , should not leaue one day vntaken vp , of the whole Lent of an English-man . But the wisedome of the State , finding the weakenesse of our flesh , and bloud , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as a a Orat. in sacr. Baptism . Naz. speakes in the like case ) hath proportion'd our humiliation to our power , and strength to endure the same , making this one solemne day to be non solum partem , sed & sacramentum ( to vse the words of S. b b Serm. 3. de Ieiunio . Bernard ) not a portion onely , but a Symbole , and repraesentation of a whole Lent , and therefore to be solemnized , with no Theme more conueniently , then the Sorrowes , and Comforts of this c c Meritò etiam nunc in diebus Passionis , in diebus Sanctificationis , in diebus Iejunij Beati Iob Passio legitur , meditatur , a●que , scrutatur . Origen . l. 1. in Iob. Booke of Job .

NOw all the Comfort of this Booke ( for vpon the Comfort I principally insist ) is put off to this Chapter , and all the Comforts of this Chapter Epitomiz'd in this Verse , and all the quint-essence of this Verse couched in the beginning of the Verse , which I haue read vnto you . Where , notwithstanding the miseries , which Iob endured , yet when his Faith was once discerned , his latter end became more blessed ; The Lord blessed the latter end of Iob , more then his beginning .

I Haue heretofore , some yeares sithence , dealt with this Verse , as God did with Iob in this verse , giuen some blessing vpon the latter end thereof , but none as yet on the beginning , which shall be the Subiect of this praesent Discourse . The beginning of this verse I may fitly terme the Reward of an afflicted Christian ; For that Iob was ante Euangelia Euangelicus , as a a O virum ante Euangelia Eungelicum , & Apostolorum ante Apostolica praecepta Discipulum . Iulian. Celan . Ep. l. ad Demetriadem virg. de instit. virg. Salmeron , & others make S. Hierome Authour of the Booke , but vniustly . Iulian the Pelagian doth wittily terme him , a Christian man long before Christ , is acknowledged by all the b b Chrys. tom . 1. Hom. de Iob , & Abraham . Origen . l. 1. in Iob. Hieron . in epist. In eo diuinitùs prouisum , vt alios inter Gentes sciremus Fideles . Aug. de Cin. Dei , l. 18. c. 47. Fathers . And that Christian vertues are really rewarded , ex promisso , though not ex commisso , by way of promise , though not of contract , is truely taught by a a Sed , vt mihi videtur , hoc verbum , Debet , verenum habet ; Multiplicom enim , & inuolutam continct intelligentiam , nec Deo propriè competit , qui non est Debitor nobis , nisi fortè ex Promisso , nos verò ei Debitores sumus ex Commisso . Lem. l. 1 dist. 43 Habent praemia spiritualia , & corporalia in hâc vitâ , & post hanc vitam , idque ex gratuitâ Promissione diuinâ , &c. lit in hanc sententiam Nostri etiam à vocabulo Meriti non abhorrent . Chemnit. Exam. Conc. Trid. c. de Meritis Operum . Peter Lombard , and the Schoolemen . Heere then haue you the Reward of Christian patience in Aduersity , inuested with foure seuerall Circumstances .

FIrst , the Efficient cause , or the Rise of this Reward , which is the Lords Blessing , The Lord Blessed ; Secondly , the Materiall cause , or Subiect of this Reward , double in this place ; The first points out the person , Iob ; the second reflects vpon his disposition , The later end of Iob ; The Lord blessed the later end of Iob. Fourthly , and lastly , the Portion and quantity of this Reward , which is very ample , more then the greatest man in the East is held to be worth ; for so Iob was in the beginning , Job . 1. 3. verse ; But now hee is more then in the beginning . The Lord blessed the latter end of Iob , more then the beginning . So haue you the Efficient of this Reward of a Christian mans Patience in time of affliction , the Lords blessing , the Subiect , generally , Iob , particularly , the latter end of Iob , the Portion , more then his beginning . The Lord blessed , &c. Of these parts by Gods assistance , and your Lordships honourable patience , I shall speake plainely , briefly , and orderly .

BEginne we therefore with the Efficient cause , and let vs take our rise at the Magazin , and Treasury , where Christian Patience , and forbearance is vsually rewarded , which is the Lords blessing ; The Lord Blessed . Dicere Dei est facere , saith S. a a Libr. Expos. Ep. ad Rom. imperfect . Sic Moller . in Ps. 3. 9. quia Dicto absoluit negotium . Ambros. 1. Hexam . Augustine , Gods saying is operation , and doing ; For Dixit , & factum est , hee spoke but the word , and it was done , as it is in the b b Ps. 32. 9. Psalm . And as his saying is his doing : so his Benediction , or saying of some good , is his doing of some good ; or ( to speake properly ) his augmenting , & superadding of some good ; For as the first blessing , that euer fell from God , was a Crescite , & multiplicamini , a kinde of increasing , and multiplying , Gen. 1. 22 : So euer since , Cum Dominus nobis Benedicit , nos crescimus , Gods Blessing of vs , is an encreasing of vs , saith a a Vt abundare ab vndis , ita Berecha , i. affluentia à Bereca , fonte , seu piscina . Lorin . in ps. 20. v. s. S. Augustine in his Commentary vpon the 66. Psalme . And so the b b Apud Chemnit. in Harm . Rabbins define Gods Blessings to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an Addition of some good . And Chemnitius notes , that temporall Blessings are euer expressed in the old Testament , by the Verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to Adde , or as our Sauiour translates it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to adde ouer and aboue , Mat. 6. 33. And so in this place , ouer and aboue the c c Diuitias Cordis . Aug. in ps. 103. treasures of the spirit , wherewith the mind of this holy man was highly enriched , the Lord heaped vpon him , and added vnto him , these temporall Blessings ; The Lord Blessed . From the nature therefore of the Lords Blessing in this place , I will borrow some fiue seuerall Obseruations , which I hope your Lordships shall not hold impertinent to this portion of Scripture .

FIrst , if Gods blessing be an ouer-adding , it is neither pietie , nor policie ( for there is a kinde of policie euen in Pietie ) for a a In dilunio aquarum multarum ad cum non approximabunt . Ps. 31. 6. i. aduersitatum . Lorinus in loc. any Nation whatsoeuer , to forbeare her humbling , and bowing of her selfe before her God , vntill the last cast , as it were , of her fortunes , That is , vntill the vtmost period of her Calamities bee come , vntill all Gods Graces be quite spent out , vntill that Nation bee settled vpon the lees , and dregges , as it were , of Desperation . For that blessing , which crownes this humbling , is not alwaies a creating , or restoring , but many times a praeuenting , & super-adding of blessing vpon blessing , as in this place , The Lord blessed . Be a Nation neuer so happy in many Circumstances ; in a Prince all made of vertues ; in a people full of pietie , and deuotion ; in a Religion well established ; in a Gouernement politiquely founded ; in a Land that floweth with milke , and honey ; yet hath it not quite drawne dry all the Treasurie of Gods blessings , Hee hath still some in store : For , if God goe not in , and out with their a a Ps. 43. 10. Armies , if Cadmus teeth be sowne in their land , and the Apples of Contention throwne in among them , if b b Esay . 9. 21. Ephraim bee set against Manasses , Manasses against Ephraim , both against Iuda ; if the Prince be iealous of the People , the People suspicious of the Prince , and Achitophels practising vp , and down , and putting ends vpon both , then surely there is great cause of humbling , because there is great need of blessing , that is , of increasing , & super-adding new blessings still to those in the beginning , as in this place , The Lord blessed the latter end of Job , more then the beginning . And so much of the first Obseruation .

SEcondly , if Gods outward blessings bee onely an ouer-adding , though our heauenly Father should ( as sometimes he doth ) close vp his hands , and adde none of these outward blessings , yet were our Patience in time of * * Istaec interpretatio non insinuat ambiguitatem , vel incertitudinem promissionis , sed quia Deus his modis , & sua bona voluntate , sol●t suos consolari , liberando , initigando , confirmando , salvando . Chemnic . in Harm . Adversity sufficiently rewarded in its owne selfe . So this holy man in my Text , before this outward blessing , Intus dives erat , was rich enough with his inward blessings , as a a In Cantic . O diuitiae interiores , quò fur non accedit . Aug. in Ps. 55. Saint Bernard writes . And had hee receiued no other wreath at all , yet Patientiae munere coronabatur , He was sufficiently adorned with his Crowne of Patience , saith S. b b In Moral . Gregorie . And yet euery Patience will not serue our turne ; for to haue a carelesse , and brawnie soule , relying wholy vpon imaginarie suppositions , as that there is no providence at all , as the Epicures in a a De natura Deorum , l 3. Ita Plinius . Irridendum verò , agere curam rerum humanarum illud , quicquid est , summum . Anne tam tristi , atque multiplici mysterio non pollui credamus , dubitemusque ? Plin. hist. nat. l. 2. c 7. Tullie , or if it be , that it fall no lower then the Sphaere of the Moone , as Aristotle in b b Aduersus haeres . Ita eius Commentator in 12. Metaph. & quidam apud Isid. Pelusiot . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 4. ep. 99. Epiphanius , or if it vouchsafe to descend to the Earth , it relates vnto none but two or three Fauorites , as some in c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Is. Pelus : l. 4. ep. 99. Non simus tam fatui adulatores Dei , vt dum prouidentiam eius ad ima detrudimus , in nos ipsos iniuriosi simus , &c. Hier. in Hab. obelisconotatus à Danaeo in 1. Sent. dist. 39. Non tamen numerus vel apum , vel culicum , vel eiusmodi est per se praeordinatus à Deo . Tho. p. 1. q. 7. Isidorus Pelusiota are of opinion , would prooue but a raw , and naked blessing : So likewise that Paper-patience of the Philosophers , begotten either by former praemeditations , or by a continuall habite of suffering , or some opinion of fatall necessitie , or lastly by an abandoning of all naturall affections , is but a thinne , and bare shelter , for a man to repose himselfe , in the stormes of Aduersitie . But that patient enduring of the child of God , we now speake of , when the faithfull soule staies her selfe vpon Gods d d Prouidentia inter Christianos , vt ianua in domo , quam nemo , nisi ebrius ignorat . Lyta , seu Glossat . in Repli . ad Burg. in fine Gloss. Interlin . prouidence , and vpon an assured resolution of an happy issue in his good time , passeth in the meane while , in all securitie through the sharpe pikes of woes , and miseries , is such an admirable endowment , and portion of the spirit , as that it was reward , and blessing enough , though the Lord had no otherwise blessed the end of Iob.

ANd many times , when God hath beene bountifull and magnificent in the inward , hee spares the a a Foris pauper es , sed intus diues . Diuitias tecum portas , quas non amitteres , etiamsi de naufragio nudus exires . Aug. in Ps. c. 6. Nostrae enim facultates , & aurum Christus est ; Ad hunc accedito , & veris diuilijs abundobis . Baron . Lippel . tom. 2. super-addition of these outward Blessings . So as wee finde whole Kingdomes , & Nations , where the Gospell is planted , and the true Religion generally embraced , not to abound for all that , as plentifully , as the heathen , which know not God , or the people which haue not called vpon his Name , in these outward , and b b Ergo tales , quando humiliantur , nolite putare miseros . Erratis , nescientes , quid intus habeant . Ex vobis conijcitis , qui mundum diligitis , quia vos , cum talia perditis , miseri remanelis , Prorsus nolite hoc putare ; Habent intus quo gaude . an t . Aug. in Ps. 30. externall blessings . And I would to God , we were to fetch a larger compasse to finde some instances hereof , and had not so many so neere vnto vs , amongst our distressed Brethren of the Reformed Churches . But passages of this nature God suffereth to come to passe ( saith S. a a In Ps. 30. Augustine ) for two seuerall reasons . First , lest the wicked should thinke , Ob has colendum Deum , That God is worshipped by people vpon this ticket only , for outward blessings only Secondly , lest the Godly should bee euer expecting of these blessings , by the mercenary way of compact , and b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad pop. Antioc . Hom. 1. Salarie , c c Dices , feram mala , & reddet mihi Deus , vt Iob ; Iam non est Patientia , sed Auaritia . Aug. ad Catech. l. 1. Quae non Patientia foret , sed Auaritia , which would amount , not to Christian Patience , but to a kinde of carnall concupiscence , saith S. Augustine . And this is Gods ordinary course with vs now adayes , that liue vnder the Gospell . For as before the comming of Christ , and the manifestation of his spirituall Kingdome , corporal blessings were for the most part , tendred vnder the law : So now sithence the incarnation of our Sauiour , and the erection of his spirituall Scepter , a a Spiritualia bona ●uimus d●●●rae , sinistrae vero carnalia — Haec vara Philosophia . Haec denique gratia , & misericordia Dei in servos suos , & respectus in Electos , vt in illorum sinistram quidem velut dissimulans dextrae semper studiosus Protector assistat . Bern. serm. 7 in Ps. Qui habitat . spirituall blessings are euery where proposed to vs in the Gospell ; So as Gods children , that endure their afflictions , sent by him , as they ought to doe , are still one way , or other rewarded ; Sometimes spiritually , sometimes corporally , alwaies certainely . And this b b Dominus dedit , Dominus abstulit . Vide te foris paupeiem , intus divitem . Aug. in Ps. 30. spirituall reward had here sufficed , though the Lord had no otherwise blessed this Holy man Iob. And so much of the second Obseruation .

THirdly , when wee consider this blessing to bee a super-adding , wee may obserue , that God sometimes , besides these inward c c Sit nomen Domini benedictum . Istae gemmae laudis Dei vnde sunt ? Aug. in Psal. 30. Patrimonium Fidei in corde . Id. in Psal. 123. Jewels of the minde , Faith , Hope , Patience , and the like , which wee suruaied but euen now , doth heape vpon his seruants ( euen in the time of the Gospell ) these outward fauours , and blessings also , and that for many reasons . First , Ne a a Diuitiae ne malae putentur , dantur bonis , ne summae , malis , Aug. in Ps. 123. malae putentur , lest Riches otherwise , and the like outward Blessings of God , may be thought to bee euill ; Euill in themselues , saith S. Augustine in his Commentaries vpon the 66. Psalme . Secondly , lest the Godly , compassed with flesh , and blood , should boggle at the Religion , Worship , and Seruice of God , if these outward blessings were thus monopolized to the wicked onely , saith the same b b Ne infirmos animos ob dilationem mercedis subeat poenitentia , contempsisse praesentia . Ambros. de Abraham . l. 5. c. 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tales laudant , & admirantur , quibus Deus benedicit . Isidor . Pelus . l. 4. Ep. 161. Father in his 1. B. ad Catechumenos . Thirdly , c c Qu. Nam quaero abs te , si tibi persuadeatur aliter cum multis charissimis tuis te in studio sapientiae non posse viuere , nisi amplares aliqua familiarìs , necessitates nostras sustinore posset , nonne desiderabis diuitias , & optabis ? Resp. Assentior . Aug. soliloq. lib. 1. because these temporall blessings are expedient , and necessary to set many of the Vertues a going , as Charitie , Almes-giuing , and the like . In which consideration Aristotle is not so iustly taxed by S. d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Naz. ep. 64. Gregory Nazianzen , for making riches necessary for some of the Vertues , Because they are out of all quaestion , Bonum vnde facias bonum , a Good without which we cannot doe good , saith S. Augustine in his 5. Sermon De verbis Domini . Fourthly , God many times addes these temporall , because men are not able to take such exact notice , as they should , of those spirituall blessings , wherewith the Elect are a a Quia aliàs videre non poteramus occultam eius coronam . Aug. l. 1. ad Catech. Boni latent , quia bonum ipsorum in occulto est . Et tam merita eorum sunt in abscondito constituta , quam praemia . Aug. Sentent . 201. inwardly adorned ; As here , what God did for Job , b b Fecit haec Dominus , vt ostenderet hominibus , nam ipse seruo suo maiora in coelo seruauit . Idem ib. fecit vt ostenderet hominibus , hee did it onely that men might obserue it , saith S. Augustine in his 1. B. ad Catechumenos . For these reasons , and the like , Almighty God ( besides the riches of the Spirit ) rewards many times the long suffering of his Seruants , with an Amalthaea's horne , of these outward blessings ; especially those , that hee knowes will c c Audiant haec diuites , audiant haec pauperes , quem admodum hic beatus vi● in diuitijs suis , & foelicitate benignus dispensator extuit diuitiarum , & in tentatione pauper●atis patientèr , & fortitèr tolerauit . Aug. de Temp. serm. 225. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrys. in Gen. Hom. 66. vse them aright . Those , that ( with a a Iob. 31. 17. & 31. 20. Job ) can neuer eate their morsels alone , but must haue the Fatherlesse taste thereof . Those , that cannot endure the poore without couering , but warme them continually with the fleece of their sheepe . Those , who suffer not the Strangers to lodge in the streete , but open their doores to the Trauailers , &c. These , beside these spirituall , shall be crowned also with temporall blessings , as the Lord here blessed the end of Iob. And so much of the third Obseruation .

FOurthly , if these temporall blessings are blessings of the Lord , those Cloister conceits of the Monckes , and Fryers , are meerely ridiculous , b b Sed ait mihi quisque Mendi●us , debilitate fessus , pan●●s obsitus , fa●●e languidus , Mihi debetur regnum Coelorum , Ego enim similis sumilli Lazaro , Nostrum genus est , cui debetur regnum Coelorum , non illi gene● , qui induuntur purpurâ , & bysso . Audi ergo me de hoc , quod proposuisti , Dom●●● Pauper . Noli contemnere diuites mis● ric●rdes , diuites humiles , & vt citius d●cam , quod paulo ante dixi , diuites pauperos noli contemnere O Pauper . Aug. serm. de Temp. 110. that God loues none , but the poore , & needy , & hath praepared the Kingdome of heauen for the beggar onely , as some Maison de Dieu , or great Hospital . Salomon tels vs another Story , that the rich , and the poore meet together , and the Lord is the maker of them all . Prou. 22. 2. verse . And S. a a Serm. 110. de Temp. in Ps. 66. Augustine , together with S. b b Ju 16. Luc. l. 1. de Abrah . & alibi . Ambrose , obserue , in many passages of their writings , that the Holy Ghost hath plac't , of purpose , Lazarus , that was so poore , in the bosome of Abraham , that was so rich , Luc. 16. 22. to teach vs , that both rich , and poore , noble , and ignoble , if they be indenizon'd by faith in the Kingdome of Grace , haue an aequall interest in the kingdome of Glory . I will conclude this point with that passage in c c In Ps 30. Diues , qui talis est , vt contemnat in se , quicquid illud est , unde instari superbia solet , pauper est Dei . Aug. sent. 149. Da mihi Zachaeum habentem magnas diuitias , staturâ breuem , animo breuiorem . Aug. serm. 110. de Temp. Si enim diues factus est humilis , quantò magis pauper debet esse humilis ? Idem ib. Cassiodorus , Si pauper superbiat , non est Dei pauper , & si locuples humilitatem diligat , non est saeculi diues : voluntates enim talium sunt inspiciendae , non Nomina , If a poore man bee sturdie , and stubborne , he is none of Gods poore men , and if the rich man , bee lowly , and humble , hee is no worldly rich man , for in such you must not marke so much their outward styles , and denominations , as their inward habits , and dispositions . And so much for this fourth Obseruation .

FIfthly , and lastly , if these outward blessings come from the Lord ; a a Sapient . 8. 1. Qui disponit omnia sua viter , who linckes vp all his businesses in a decent , and comely method , it behooves vs to obserue , by what Pipes , and Conduits they are vsually deriued from so remote a fountaine . This wee are taught by this little Particle in the front of my Text , So , So the Lord blessed . So. These blessings are deriued from God to men , so , and so ; By such meanes , and conveyances , as are most beseeming the wisdome of God , and most corresponding with the nature of men . Deus enim sic administrat omnia , quae creavit , ut ea proprios quoque motus exercere sinat ; It is a saying of Saint b b Aug. saepius in libris de Civ . Dei . Augustin , quoted by all the c c In 2. sent. dist. 23. Schoolemen , God doth so moderate , and reigle all his creatures , as hee followeth the bent , and inclination of his creatures . If a people be to be blessed , God doth it by the goodnesse , sweetnesse , and gratiousnesse of the King . If a King bee to be blessed , he doth it by the affection , loue , zeale , and cheerefull supplie of the People . And in this last sense , the learned Interpreters expound this place . This greatest man of all the East , not beggar'd ( which a a In locum . Pellican fitly termes a beggarly exposition ) but as b b Apud Mercerum . Adde quod Rabbi Selamoh suprà alicubi non ita ad inopiam fuisse redactum , vt vulgò putatur , Iobum scribit , ex veterum Hebraeorum sententiâ . Pecora quidem , & bona , quae erant in agris amisisse eum tradit Scriptura , sed nummorum cum , & ●et●rarum facultatum non fecisse alioqui iacturam ; Nec id Scriptura memorat . Mercerus . Shelamo Ben Iarchi prooues out of the Ancient Rabbins , impaired onely in his state , and fortunes , comes now to be supplied per modum subuentionis , as Aquinas tearmes it , by c c Adhibuerunt subuentionis remedium . Aquinas in Iob. 42. lection . 1. Donaria in eum collata credimus , vt saepe divitibus , & amicis munera donari solent , non tam ad ditandum , quam ad ●●s demerendes . Vti magnus vir & Oriente toto celeberrimus erat . Merc●rus ex Rabbin . Tanquam Xenia . Augustinus Steuchus . Tanquam obsequij Symbola . Franc. Iunius . way of support , and subsidie . And so , according to the lawes , and customes of those ancient times , and Easterne Countries , euery man , as it followeth immediately before my Text , gaue him a a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A peice of money , or a lamb . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 7. 16. but centum agni . Gen. 33. 19. It signifieth both . A peece of money stamp't with the image of a Lambe . Pecunia à pecore siue pecude . Plin. hist. nat. lib. 18. c. 3. Varro de l. Latin . l. 4. Gellius de noctib . Att. l. 11. summe of money , and euery man an b b Vsque hodie inter caetera ornamenta mulierum solent aurei c●●culi in os ex fronte pendere , & imminere naribus . Hier. in Ezech. 16. 12. earing of gold , and so in this very sort , and manner , The Lord blessed his latter end , more then his beginning . And so much of the first part of my Text , the Efficient cause , or fountaine of this reward of our Patience in Afflictions , and humiliation vnder the same , which is the Lords blessing ; The Lord blessed .

NOw I come to the Second part of my Text , the common , and generall subiect of this reward , which relates to a person , by name Iob ; The Lord blessed Iob. Of him I will say , as c c De Mithridat . Hist. lib. 1. Velleius Paterculus did of another , Neque nihil , neque omnia dicenda sunt , somewhat I must , and all I may not here speake ; For those ordinary Quaestions , concerning Iob ; as whether he was descended from d d R. Shelamo Ben Iarchi apud Tostatum in Gen. 22. Ph. Presbyter in Iob. Comest . Hist. scholast. c. 58. in Genes. Cain , e e Scripturae quintum ab Abraham facit ipsum . Chrys. Hom. 2. de patientia Iob. & Orig. l. 1. in Iob. Abraham , f f Hebraei narrant eum de Nachor stirpe generatum . Hieron . ep. 126. Nachor , or g g Communis opinio , praecipuè Patrum , & Scriptorum Ecclesiast. Pererius in Genes. 36. Disp. 2. Esau , whether he liued in the time of a a Atqualem Iacobo probant ex Philone Rupertus in Gen. l. 8. & Tostatus in 1. Pa●al . c. 1. Iacob , or of b b Synthronon Mosi facit Sul. Senerus Hist. Sacr. l. 1. Hier. in Tradit . Heb. in c. 22. Gen. Moses , or of the c c Gregor. in Iob in principio . Iudges or of the d d Anabaptist . apud Sixt. Senens . & alij Rabbini apud Mercerum Praefat. in Iob. Babylonian , or the e e Adrich . in Chronic. Anno 2235. Genebr . in Chron. An. 2239 Aegyptian Captiuity ; whether this Booke was penn'd by one of his f f Quidam ap. Author . Catonae in Iob. Friends , or one of the g g Isidor . 6. Etym . c. 2. Prophets , or some h h Rabbini ap. Mercer . Praefat. in Iob. Naz. Orat. ad Iulian. & Nicetas in eum loc. Rabbin of Babylon , or by Salomon , or by his i i Gregor. in princ . Suidas in verbo Iob. Sententia verissima . Albert. M. ap. Pinedam . owne selfe , or by k k Orig. l. 1. in Iob. Hoc autem , sicut & caetera de Creatione , Moses à Deo accepit . Moses , or by both , ( as l l Initio l. 1. in Iob. Origen thinkes ) these doubts are no more interessed in this peice of Scripture , then in any other part of the whole Booke . ; and to passe , in despight of all Logicque , the whole history of Iob through one little Text , like a Camell through the eye of a Needle , were to driue out Myndo's once more , at one of her gates , as Diogenes was wont to say . I will only touch the two ordinary Quaestions in all Artes , and Sciences , An fuit ? Quis fuit ? First , whether Iob was a man , and , if that appeare , what kinde of man hee was , that was so blessed . For the first , as Lucian sayas in Dion Chrysostomus , and our late Chronologers write of the Troians , that they fought 10. yeares in defence of a a Hecuba aetate aequalem . Lucian . lib. 2. de vera Histor. Raptam ante initium regni Thesei . Scalig. l. 3. Canon Isag. ob longaeuitatem , dicta , Immortalem Helenam . Seruius in 2. Aeneid . Troiae fuisse fictio Homerica , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Herod . in Enterp . Menelaus vero , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dion Chrysost. orat . 11. Cuius amplexus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lycophr . in Cassandra . See History of the World . lib 2. c. 14. par. 3. Helen , when then they had no more but her withered Carcasse , or bare picture , her selfe being in Aegypt , or dead long before : So the b b R. Moses Ben Maymon . Iob tantum parabolam esse putat , ad exponendum opiniones hominum de prouidentia . Mercer . praefat. in Iob. Rabbins of old , and many c c Tragico comaedia Hebraeorum . Anabaptistae apud Sixtum Senens . lib. 8. haeres . 10. Est veluti fabulae argumentum , ad proponendum patientiae Exemplum . Luth. lib. de libris Vet. & Neu. Testam . vt citatur à Bellarm. l. 1. de verbo Dei . c. 5. Liber iste Lutheri supposititius est , Franc. Junius in 1. Tom. Bellarm. writers of latter times , will haue here nothing , but the picture of Iob , A lesson , an Idea , a Patterne , a Repraesentation , and a perfect example of the reward of Patience , and of true magnanimitie in great afflictions ; But this phantasie , and Chymaera is easily refuted , out of bookes Canonicall , Ecclesiasticall , prophane , and reason it selfe . For the first , Ezech. 14. 14. Though Noah , Iob , and Daniel were in it , &c. Now Noah , and Daniel were no Phantasies , Repraesentations , or imaginations of men , and therefore no more was Iob. Againe , Iames 5. 10. 11. we are turn'd ouer to the Prophets , and Iob , to take out lessons , and patternes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of Patience , and long suffering in those aduersities , which it shall please God to send vpon vs ; Now the Prophets were no Idea's , conceptions , or Repraesentations of men , and consequently , no more was Iob. Secondly , for Ecclesiasticall historie , we will take the booke of Tobias , commended for antiquitie by S. a a Praef. in Iob. Ierome , and S. b b Dom. 15. post . Trin. serm. 1. Augustine , Where in the second Chapter , and the fifteenth verse in the Latine , though not in any Greeke Copie , that euer I saw , or ( I beleeue ) is extant , Tobias is compared to holy Iob ; Now Tobias is there set out for a reall , and an Indiuiduall man , and consequently , so was Iob. Thirdly , for prophane histories , we haue Aristaeus a Iew , that brings Iob for a Patterne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of long suffering , and patience , as Eusebius cites him in his 〈◊〉 Booke de praeparatione Euangelica : And * * Citatus ab Augustino S●eucho praefatione in Iob , & à Pererio in 16. Gen. Auerroes that famous Philosopher , and Iobs owne Country-man , that points him out , for a Patterne of magnanimity , in his Commentaries vpon the fourth Booke of Aristotles Ethiques . Lastly , for Reason , I will goe no further then the first words of this a a Iob. 1. 1. Booke . Erat vir , saith the Holy Ghost , Hee was a man , and therefore I cannot beleeue that he was no man , but a Morall vertue , or a Lecture of the same , which is likewise the Collection of b b L. 1. in Iob. Origen , and c c Hom. 1. de Abraham . & Iob. S. Chrysostome .

NOw how great a man hee was , I haue had occasion heretofore to speake at large in a d d Preached at Abthorp before K. Iames of blessed memory , in the yeere 1617. whole Sermon , but hold it not so pertinent for this praesent purpose , vnlesse your Lordships will be pleased to heare him a little e e Si priuatus esset , cur publicè loqueretur ? Tacit . hist. l. 4. de Muciano . speake forth him selfe in the 29. Chapter of this Booke . a a Vers. 6. 7. 8. I washed my steps in butter , and the Rockes poured out Riuers of Oyle . The young men saw mee , and hidde themselues , and the aged arose , and stood vp . The Princes refrained talking , and laid their hands on their mouth . The Nobles held their peace , and their tongues cleaued to the roofe of their mouth . I broke the iawes of the wicked , and pluck't the spoyles out of their teeth &c. Surely Iob , in these passages , and the like , doth Plus quàm civilia agitare , as b b Plus quàm ciuilia agitare . Annal. 3. Id est maiora , quàm Ciuem decet . L. D'Orleans in 1. Annal. Tacitus would describe it , speake in a higher phrase , then the language of a Subiect ; I make no quaestion , but hee was as great , as the greatest of you all , and yet humbled himselfe in repentance , and deuotion , vnder the hand of God , and by his c c Prius in multis , & districtis percunctationibus humiliari curauit , & sic parare vitam benedictioni . Bern. sup. Cantic . serm. 34. humbling obteined this blessing ; For so the Lord blessed the latter end of Iob.

ANd surely the person of a meaner , or of a more a a An Rex fuerit , solum inuenio Caietanum de re non valdè dubiá dubitantem . Pineda in c. 1. v. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Septuagint . in fine cap. 42. Rex Idumae orum . Isid. l. de vitâ , & morte Sanctorum . Praeerat solus Regioni Vssitarum cum imperio . Caesar , Dial . 3. Rex Arabiae . Gaud. Brixianus praefat. in script . Dux de genere Esau. Prosp. de Promiss . p. 1. c. 2● . priuate man , could neuer haue afforded so remarkable a Patterne , either of such Patience , and Christian magnanimitie in the Sufferer , or of such bountie , and vnspeakeable magnificence , in the rewarder , or blesser in this place ; For ( as b b Moral . 1. Gregory well obserues ) Ad maiorem dolorem , damna maiora , The losses of Princes , Realmes , and States , require the more c c Fortitèr colluctatus est Diabolus , sed fortiss . Athletam Dei superare non potuit . Aug. serm. 225. de Temp. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isid. Pelus l. 4. ep. 114. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas in verbo Iob. Fortititude ( for so indeed it is ) and Patience ; and their recompencing againe , the more magnificence . God was desirous to leaue an example to all , that should come after , how that , Pro maioribus plagis , maior Corona , as d d Hom. de patient . Iob. Chrysostome speakes , wheresoeuer , and whomsoeuer hee visited the more heauily , there , if he found a a Diabolus parieiem perfo●a●●tt , sed thesaurum auferre non potuit , thesaurum dico non auri , & argenti , sed Fidem iusti . Aug. serm. 225. de Temp. Faith , Patience , Repentance , Humiliation , and the Concomitant Graces of the same , he would reward againe , the more bountifully ; Now no fortunes , but the fortunes of a Prince , and a whole Estate ; no Patience , and Humiliation , but the patience , and humiliation of a Prince , and a whole Estate , was able to fetch off , either the deepe Cup of Gods afflictions , or that bottomlesse Sea of his outward consolations . When God is dispos'd to hang vp a b b Pretiosa in conspectu Domini mors sanctorum eius . Psalm . 115. 15. Pretiosa , quòd non p●●mittat illorum vitam , atque salutem inimicis quasi flocci venalem , nisi pro ingenti quodam pretio , & bono sua Ecclesiae : sic sanè neque vult suum iustum affligi , nisi ingens quoddam , & publicum bonum suae Ecclesiae iude eliciat . Illud aut : est patientiae exemplum . Pineda praefat. in Iob. c. 6. picture in his Church , to bee well observ'd of all , that shall come after , that the People , which shall be borne , may praise the Lord , hee doth it not by limming , and painting , but by the Art of Cutting , and Embroydering . For the Painter , as your Lordships knowe , deales but in colours , ordinary colours , which , according to the strength of his imagination , he tempers , and layes out to the view of the Eye ; But the Embroyderer deales in more costly matter , takes his cloth of Gold , and Siluer , which hee mangles into a thousand pieces , bittes , and fragments , to frame , and set out his curious ymagerie : So Almighty God , being to adorne his Church , not with blockes , and stones , but with some rare a a Hanc tentationem ideo permisu Dominus eu●ni●e ill● , vt posteris daretur Exemplum patientiae eius . Tob. 2. 15. P●etatis exempla sunt v●d●que nobis proposita , & tanta multitudo , vt 〈◊〉 densitate exaequent . Theodor . in Hebr. 12. 1. Super ill . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Imo & Christus passus est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. Pet. 2. 21. Et Christus factus est homo , vt exhiberetur homini , & qui videretur ab homine , & quem homo sequeretur . Aug. pictures of Christian vertues , workes not these in ordinary colours , but in gold , and siluer , Princes , Nobles , and great Estates , whom he first mangles , and cuts into bits , and pieces , with Crosses , calamities , and deepe temptations , but afterwards , when he findes them suppled , and humbled with sorrow , and Repentance , he makes vp againe into most heauenly , and Angelicall formes , and images , to bee b b Aduersa latentem virtutem , & fortitudinem ostendunt , vt eam spectatares imitentur . Propter h●c Dominus accendit Iobum instar facts , vt luceat omnibus in Othe●errarum . Caesarius dial . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas in verbo Iob. look't on by vs in the Church Militant , and to looke vpon him in the Church triumphant . So Abraham a great , rich , noble , and mighty Patriarcke , was first tempted in his sonne , and then set vp for an example of a a Gen. 12. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Or. N : 12. Orat. 19. obedience . Moses another Prince , and Potentate , was first afflicted in Aegypt , and then erected in the Church , for an image of b b Num. 12. 3. meekenesse . Dauid a King , first persecuted by Saul , and then accounted a Statue of c c Ps. 88. 21. vprightnesse . Lastly , d d Neque enim solum peculiare Iobi bonum , sed commune suae Ecclesiae solatium , & commodum Deus spectat in affligendo quolibet iusto . Pineda Praefat. in Iob. c. 6. In hac virtute exemplar opinatissimum . Bern. serm. 2. de Conuers . Pauli . Athletam in certamen impellit erecta victori statua . Armigerum in praelium provocat decreta fortibus gloria . Quis autem tam strenuus , & fortis , ut beatus Iob ? Chrys. serm. in Iob , & Abraham . this greatest man , in all the East , was first pull'd in pieces with a thousand miseries , and in the latter end blessed vp , for an aeternall praesident of the reward of Patience , and true courage in Princes , & great ones ; For so the Lord blessed his latter end , more then his beginning . And so much of the second part of my Text , the common , and generall subiect of this reward , in this word Iob ; The Lord blessed Iob.

NOw I come more closely to my Text againe , and fall vpon the proper , and praecise subiect of this reward of Patience , and Christian humiliation , which is ( to speake truely , and according to Logicque ) not all Iob , but his latter end onely ; The Lord blessed the latter end of Job . The latter end . It is obserued by S. a a L. 7. de institut. Virg. Et ideò laudatio eius non in Exordio , sed in Fine est . Ambrose , that when God had created the heauen , the earth , the night , the day , the fowles of the Ayre , the fish of the Sea , and the beasts of the Land , hee gaue his approbation , that they were good , and commended them euery one in the beginning ; But when he came to Man , he paws'd vpon the matter , and neuer grac't him with the least Commendations in the beginning ; And why thinke yee ? Because , saith b b In Christianis non laudantur initia , sed finis . Hier. in Regul. Monarch . cap. de Poenit. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. in Illud , Saulus adhuc . serm. 47. S. Ambrose , prius probandus , quam laudandus , hee was first to bee tempted , and then respectiuely to bee commended . And this method wee finde obseru'd in this holy man Iob ; For although God spoke kindely of him vnto others , Iob 1. 8. and suffered him to tast largely of his common blessings , in the very beginning , yet had he neuer as much as one a a Dignitas est Subiecti , affatus meruisse Dominantis . Cassiod . lib. 8. c. 4. word with Iob himselfe , or afforded him any extraordinary Blessing , that the Scripture takes notice of , before his temptations were all past , before his latter end of his Booke , and the latter end of his Patience , humiliation , and repentance ; The Lord blessed the latter end of Iob.

THe latter end onely . For as S. b b Bern. libello , qui vocatur 8. puncta . Bernard wittily makes the Allusion , Patientia , & perseuerantia , Patience in Affliction , Repentance , and perseuerance vnto the end , are fellow-partners indeed in the Lords haruest , and yet though the c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. in Illud , Saulus adhuc Serm. 47. former endure the burthen , the latter onely receiues the blessing ; Because , as S. Augustin obserues in his seauenteenth Booke De Ciuitate Dei , and fifth Chapter , Non in quo medio , sed in quibus extremis , euery man , and euery Societie , and state of men , is cursed , or blessed , not as they suffer in the middle , but as they speed in the end ; The Lord blessed the end of Job . The Schoolmen make of this Perseuerance vnto the end ( which some late Diuines had rather fasten with a rope of sands to the libertie of our will , then with a chaine of Adamant to Gods steddie , & immoueable Grace , and goodnesse ) not any one particular vertue , but a a Perseverantia generalis 〈…〉 v●●tutem . Gul. Parisiens . Sum●â de Virtutibus , parte 3. Tract . de Fortitud . c. 3. Vide Aquin. 1a. 2ae . Qu. 5 ● . Art. 3. conditionem annexam cuilibet virtuti , saith Bonauenture vpon the third of the sentences , a condition implied in euery vertue , this being Dei Donum , quo caetera seruantur dona , saith S. b b De bono Perseverantiae . l. 2. Hanc totius probitatis unicam , fidamque custodem custod●i à vobis firmiter hortor . Bern. Ep. 129. Augustine , Gods rare , and speciall gift , which praeserues , and maintaines his other gifts ; For although ( as the Apostle tels vs ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the vertues , that adorne a Christian soule , c c Iam. 1. 17. doe euery one of them claime kindred of Almighty God , a a Metamorph. lib. 12. et Deus est in vtroque parente , and descend from him both in the one , and the other line , yet this perseuerance vnto the latter end , is Vnica filia , saith S. b b Perseverantia est summi Regis filia , virtutumque 〈◊〉 , & consummati● . Bern. Ep. 129. Bernard , his onely daughter , and heire , which carries all away ; Cum enim omnes virtutes currant in stadio , sola perseuerantia accipit brauium , saith S. c c Lib. 2. de bono Persever . Multorum est incipere , paucorum finite ; sola tamen Perseverantia coronabitur , sola accipiet bravium : nulla sine labore virtus , & ad magna praemia non pervenitur , nisi per magnos labores . Bern. ●octo puncta . Augustine , when all the vertues , Patience , Repentance , and Humiliation haue run the race , none but this Perseuerance to the latter end , can get the Cuppe , I meane the Cuppe of the Lords blessings ; The Lord blessed the latter end of Iob. Our Sauiour promised a table in heauen , not to those , that heard him , or to those , that followed him , saith S. d d Hom. 10. ad Pop. Antioch . Chrysost. but to those onely , Qui permanserunt , who continued with him . Luc. 22. 28. And he once prouided a Table on earth , to those onely , Qui perseuerarunt , who perseuered with him , Mat. 5. 32. to teach vs , that both these Tables , that is , the blessings of the Heauen , and the blessings of the Earth , are prouided for them , and them onely , which continue , and perseuere in their Repentance , & Deuotions , to the latter end . If a sacrifice be offered vnto God , hee likes it not , vnlesse it come entire , cum cauda , with his latter end , saith a a Caudam Hostiae in Altari offerre praecipimur , ut videl: omne bonum , quod incipimus , perseveranti sine compleamus . Benè igitur c●●pta cunctis diebus agenda sunt , ut ipsa victoria manu Constantiae teneatur . Greg. 1. Mor. c. 40. Gregorie . If his Priests be annointed with holy oyle , it must be in extremis , in their outmost parts , and latter ends , saith S. Cyrill . If the Sonne of man appeare vnto b b Apoc. 1. 13. Iohn , he doth it vestitus podêre , in a long garment downe to his latter end , as Aquinas obserues ; And all to teach vs , that if we looke for a blessing vpon any of these Graces , which the holy Ghost hath stirred in vs , to wit , Faith , Repentance , sorrow for our sinnes , and the like , we must cherish , and praeserue them to the latter end , for of those the Lord blesseth onely the c c Tolle perseverantiam , nec Obsequium mercedem habet , nec Beneficium gratiam , nec laudem Fortitudo . Bern. Ep. 129. latter end . Our great Assemblies , of late , haue begun very well with the Generall Deuotions of Fasting , and Prayer . Who so prophane as to deny it ? But out alas , Lachrymâ nihil citiùs arescit , as a a Cic. ad Heren . l. 2. the famous Orator was wont to say , Nothing dries vp faster then a publique teare ; It seldome continues moist a whole day . b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Liban . Declamat . 2. Vlyssi . Faction , Ambition , and priuate ends , by separating a Good King from a Good people , a good People from a good King , and so both King , and People ( for the time ) from the wonted benedictions of a good , and gracious God , haue hitherto praeuented that world of blessings , which is readie to fall vpon a deuout perseuerance to the latter end ; For , say what you will , of all our humbling , and Repenting , the Lord blesseth but the c c Et nunc quid restat charissimi , nisi ut admon●amini de perseverantia , quae sola meretur viris gloriam , c●ron●●● virtutibus . Bern. Ep. 129. latter end . And because these Blessings euer fall vpon the latter end , Sathan is euer fighting against the latter end ; For , as the K. of Syria commanded those 32. Captaines to fight against neither small , nor great , saue onely against the K. of Israel , 1 King . 22. 31 : So the Deuill commands his leading , and master-Temptations , not to fight against any , small , or great vertue , not to fight against any of Gods Graces whatsoeuer , saue onely against this perseuerance in true Repentance , vnto the latter end , quam solam virtutum nouit coronari , saith S. a a Studete itaque perseuerantiae , quae sola virtutum 〈◊〉 . Bern. ep 109 S●ens Diabolum soli semper perseuerantiae insidiari , quam sola●● virtut●m 〈◊〉 coronari . Bern. ep. 32. 〈…〉 cornua ad d●as coenas simul sonantia , vtràque f●●●datur . Prosp. libello . de d●no timoris . Bernard , vpon the which vertue onely , hee knoweth very well , the Crowne must fall , the Crowne of all Blessings temporall and b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad Pop Antioch . Hom. 1. aeternall , as here , The Lord blessed the latter end of Iob.

ANd indeed , if that conceit of the Fryars may passe for Gold , and will endure the Touch , no vertue whatsoeuer can expect those aeternall blessings , saue onely a perseuerance in Repentance , and pietie vnto the latter end ; For nothing , but Aeternitie , can expect to be rewarded with Aeternitie ; And if we looke for a a a Per hoc nostrum aeternum consequimur Dei aeternum . G●● . 〈◊〉 l. c. blessing aeternall , which shall continue , as long as Gods beeing , wee ought to endure ( not one daies Fast , and sorrow for sinne ) but a b b Cum enim praem●um , quo prae●●abuntur serm Dei , sit aeternum , id est , quamdiu est Deus : labor , quo homo seru●● Deo , correspondens suo praemio debet esse perpetuus , id est , quamdiu erit homo . Destruct . Vitior . parte 5. cap. 15. Nunquam vir iusius arbitratur se comprehendisse ; Nunquam dicit satis est , sed semper ●surit , sititque iustitiam ; Ita vt si semper viueret , semper , quantum inse est , iustior esse contenderet . Non enim ad annum , vel ad tempus , instar Mercenarij , sed in aeternum diuino se mancipat famulatui Bern. epist. 253. sorrow , and a suffering aeternall , which is to continue , as long as our being ; I meane our worldly , and mortall being . So that no vertue can lay claime to this Aeternitie of God , but Perseuerance vnto the End , which is the Aeternitie of man , As the Lord here blessed the latter end of Iob. You therefore that would climbe vp to blessings , by Jacobs Ladder , & beginning at the foote therof , the blessings here on earth , get vp to the top , the blessings in heauen , remember what you saw vpon that ladder , There were Angels descending , and Angels ascending , but not any sitting , or c c Videt enim scalam Iacob , & in illam Angelos , vbi nullus residens , nullusue subsistens apparuit , sed vel ascendere , vel descendere videbantur : quo palam daretur intelligi inter profectum , & defectum in hoc statu mortalis vitae nihil medium inueniri , sed vt ipsum corpus nostrum continuè crescere constat , aut decrescere ; sic necesse sit & spiritum aut proficere semper , aut deficere . D. Bern. epist. 253. standing still ; And therefore , if you looke to haue your Fasting , your praying , your sorrow for sinne , and your other vertues rewarded by God , you must neuer rest then , but breath them in continuall motion , vntill the time of their Blessing come , which is onely the latter end , as here ; The Lord blessed the latter end of Iob. And so much of the third part of my Text , the proper subiect of this reward of Christian Patience , Repentance , and Sorrow for sinne , which is the latter end thereof ; The Lord blessed the latter end of Iob.

I Hasten now to the last part of my Text , which is the Quantitie of this Reward , and is drawne from a Comparison with those blessings , which this great man had in common with other Princes of the East , before his Affliction , and from the beginning ; and these blessings of his latter end , being duely weighed , beare down the scales , & proue more then those of his beginning ; The Lord blessed the latter end of Iob , more then his beginning . And this in many respects , which to auoid taediousnesse in this honourable Assembly , I will run ouer very briefly . First , all the Blessings in the beginning made Iob but vnum ex multis , one of Gods Children at large , amongst whom the euill , and vniust are also reckoned , Mat. 5 45. But this Chastisement , and correction toward the latter end made him Gods speciall a a Quantum v●sus superior est auditu , tanto di●●ert ab eo quod prius extitit & hoc quod post modum per flagella prosecit . Greg. Mor. lib. 35. c. 4. Apertè quantum de verbere ●r●uerit indicatur . Ibid. cap. 6 Minion , and darling , as it were , for he chastiseth euery sonne , whom he receiueth , Heb. 12. 6. whom he receiueth , that is , Quem approbat , whom hee makes his white Boy , as Theophylact interprets that place ; For indeed the word , Prou. 3. 11. from whence the Apostle takes it , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quem vnicè diligit , whom he cockers aboue the rest of his Children , and may bee interpreted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Sonne , in whom hee is well pleased , as Mercerus , that great Linguist , makes the Obseruation . You see then what height of fauour , and priuacie Job by this Correction , and due humiliation vnder the same , is got vnto , and all this sithence his beginning , and therefore , The Lord blessed the latter end of Iob , more then his beginning .

SEcondly , in the beginning , I doe beleeue he was a great man , but I doe not reade he was a a a Vo●atur Mil●s Dei , à Gregor. Hom. 19. in Ezech. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Chrys ad pop. Antioch . Hom. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad pop. Antioch . Hom. ● . b●ob . 19. 25 ▪ 26 Knight , your Lordships will pardon the lightnesse of the Notion , which I chose of purpose , that the Thing may be the better remembred ▪ But in the latter end he had this honour added to be made a Knight , a Knight of the Order , I meane , Christs own Order , a Knight of the Crosse , that when he should rise againe out of the Earth in the last day , and bee couered with his skinne , and see God in his flesh , he might accompanie his Redeemer vnto Iudgement in a fitting aequipage , adorned with his Passions , like a Collar of Pearle , and couered with his Afflictions , the Robes of the Martyrs . Now to this Addition of Honour hee was aduanced in his latter end , and not in his beginning , and therefore , The Lord blessed the latter end of Iob , more then his beginning .

THirdly , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isidor . Pelus . lib. 3. ep. 11. Nisi enim passus fuisset , fortasse veluti virtutus non landaretur . Chrysost. hom. 4. de patientia Iob. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Id. ad Pop. Ant. hom. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Chrys. ●b . In Iconib . His Fame , and Renowne , which in honourable Persons , no man , without impudency , can deny for one of Gods blessings , is now much enlarged in his latter end ; For , as Philostratus saith very well , that one Iupiter , set o●t by Homer the Poet , was worth tenne Iupiters set out by Phidias the Caruer , because the former flew abroad through all the world , whereas the latter neuer budg'd from his pedistall at Athens : So the Fame of Iob in his latter end , which is cum sole , & luna , as hee speakes , as farre spread , as the beames of the Sunne , and the influence of the Moone , extinguisheth the Fame of his beginning , confined to Husse , and a little corner of Arabia . The Deuill in the beginning was faine perambulare , Iob 1. 7. to compasse the world , before hee could finde him , but euer sithence , hee cannot tempt the least of Gods children , but instantly hee heares of him , saith Saint a a Serm. 3. de patientia Iob. Chrysostome . I confesse he was from the beginning notus Deo , knowne vnto God , but now hee is become notus nobis , knowne also vnto vs , and a praesident for all men that expect deliuerance from great afflictions , saith S. b b Vir ille sanctus in prosperis interrogatur aduersis , vt qui notus erat omnipotenti Domino , notus per flagella fieret & nobis . Greg. in Ezech. lib. 2. Hom. 20. Gregory . In the beginning the Holy Ghost could say no more , but Erat vir , there was such a man ; In the latter end he might haue said , Erat * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad pop. Antioch . Ho● Orig. lib. 1. in Iob. Philosophus , there was such a Philosopher , and notable Christian , saith Origen . So that the Lord blessed the latter end of Iob , more then his beginning .

LAstly , his learning , and knowledge in the way of Godlinesse , was nothing so praegnant in his beginning , as in his latter end . Doctrina viri per patientiam noscitur , Pro: 19. 11. Patience is the best teacher of true Intelligence . The Schoole-men , a a Hales . part. 3. q 62. m. 1. & 3 Aquin. 2 a. ●● . q. 69. art. 3. ad ● . 2 a. 2. ● . q 9. art 4. in Matt. 5 Biel in 3. s●nt . d , 34. Hales , Aquinas , Biel , and others , when they suite the Beatitudes ( The Gospell appointed for this solemne Fast ) to the fruits ( as they call them ) of the holy Ghost , doe ioyne that of Sorrow , and weeping for sinne , to Science , and knowledge , Because ( say they ) this Sorrow for sinne can issue from no other Fountaine , then the true faith , & knowledge of God , nor is it euer found in any man , sundred , or diuided from the same . Qui addit scientiam , addit dolorem , He that encreaseth his knowledge of the faith of Christ , shall euer encrease the sorrow for his sin , as b b In Ps. 34. O lach●ma humilis , Tu● est potentia , tuum regnum . — aperis coe●um , sug●● Diabolum . Iustinian in ligno vitae . cap. 9 Da mihi gratiam lach●●marum , &c. Aug. lib. Med. c. 36. Flere debes , sed recordando Sion . August . in ps. 136 S. Augustine applies that of Ecclesiastes , the 1. and the 18. verse , and so say I , è conuerso , Hee that encreaseth his sorrow for sinne , shall prooue a great Clerke in the Schoole of Christ . It was the Gall of the Fish , that restored Tobias to his seeing , Tob. 11. 14. verse , and it is onely the Gall , and bitternesse of the Crosse , which restores a Christian to his perfect vnderstanding , Vbi multum Crucis , multum lucis , as a a Apud Gerard . in l. c. Luther was wont to say , A Christian Soule is best instructed , when it is most scourged , and b b Non poenas damus , sed ●rudimur . Chrys. Hom. 28. in 1. Cor. Saepe Dei fit providentia , ut qui non cognoverunt Deum in prosperis , cognoscant in adversis , & qui divitijs male sint abusi , ad virtutes penuria corrigantur . Hieron . in ▪ 1. Io. 1. afflicted . For as Ioseph entertain'd his Brethren roughly , before hee was pleas'd to be discouer'd by them , Gen. 45. 1 : So God will haue his Children exercised with roughnesse , before hee will bee perfectly knowne vnto them . Iob ( it seemes ) was no young man in the beginning , but sure hee was a young Scholar , and neuer put to his Christs Crosse ( the reall Alphabet of true Christianity , which wee spell out by suffering , not by reading ) vntill his latter end ; And so the Lord blessed the latter end of Iob , more then his beginning . And so much of my Text.

For the vse thus in a word , both for the Generall , and the particular Application .

GENERALLY .

FIrst , if a Christian man lie vnder any temporall losses , of Health , Wealth , Wife , or Childe , let him remember they were the blessings of the Lord , and if hee hath lost these blessings , vnlesse by impatience hee a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad pop. Antioch . hom. 4. loose the Lord too , the Lord knoweth how to blesse him again , as here , The Lord blessed .

SEcondly , what wicked Cain said of his sinnes , that they were greater then could be forgiuen , no Childe of God must thinke of those losses , that they are greater then can be giuen ; For be hee the greatest man in all the Country , as Iob was in all the East , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. hom. 1. ad pop. Antioch . yet if he humble his soule with Prayer , and Repentance , the Lord can blesse him aboue all his losses , as here , The Lord blessed Iob.

THirdly , if a Christian man hath expected some time to haue his Patience , and Repentance rewarded , and thinkes it now long , ere this blessing fall , let him suspect he is yet in b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad pop. Antioch . hom. 4. his nonage , and vncapable of the same ; Hee must therefore prolong his patience , and eke out his repentance , and awaite the Lords goodnesse , vntill the latter end , and then , without all doubt , the Lord will blesse him , as here , The Lord blessed the latter end of Iob.

LAstly , if the reward of his Repentance seeme to be already receiued , and the outward blessings ( for all that ) appeare no more , nor ( peraduenture ) so much as in the beginning : yet let the Childe of God take along with him the obseruation of S. a a In Psalm . 66. Augustine , Quamuis ar●a exinanita sit auro , Cor tamen plenum est fide , though he hath the lesse in his chest , hee hath the more in his heart , Hee hath it in the one , or the other Alloye ; If not in the riches of the flesh , yet surely in the riches of the spirit , in Faith , Hope , Patience , and Perseuerance , which make him more blessed in his latter end , then it was possible hee should be in his beginning , as here , The Lord blessed the latter end of Iob , more then his beginning .

And so much by way of vse , Generally .

PARTICVLARLY .

I Would to God my Text were impertinent to my purpose , and that I could make no application at all of the Gall , and wormewood , that praeceded the same . I would the State were nothing neare that estate , that Iob is made to bee in the beginning of this Book , & I little doubt a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad pop. ●nt . hom. 4. if our Humiliation be cordiall , true , and sincere , but it will be ( in a short time ) in as good an estate , as he is made to bee in the end of the Booke . I would to God , that no b b Diabolus dum subita ad nos perturbatione tentationis irruit , circumspectiones cordis inopinate praeueniens , quasi ipsos custodes pu●ros gladio occidit . Greg. Mor. l. 2. c. 24. Sabaeans had slaine our Seruants with the edge of the sword , as we read , Iob 1. 15. I would to God we could call to remembrance no bands of c c Chaldaei interpretantur captiuantes . Gregor. in Ezech. hom. 2. Chaldaeans , that had carried away any thing , that was ours , as we reade , Job 1. 17. I would to God that no wind from the wildernesse had blowne down our houses , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plutarch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . those timber houses , that floate on our Seas , and makes vs as safe in his Island , as men vse to bee in Houses , as we reade was done , Iob 1. 19. I would we heard of no mishaps of our a a Euersa igitur domo mortuntur si●● : quia ●urbata in centatione con●cientià ad vtilitatem propriae cognitionis , raptim , & in momento temporis obruuntur genitae in corde virtutes . Greg Mor. l. 2. c. 26. Children , the sacred branches of that Royall Stemme , that might any way relate to that , which we heare of , Iob 1. 18. To say little by way of discourse of the principall obiect of our humiliation at this time , the most deplorable case of our distressed Brethren in the Palatinate , and other places , where , in regard of any free profession of the true Religion , the fire of God seems to haue fallen from heauen , and to haue b b Ignis Dei dicitur , quia etsi non faciente Deo , tamen patiente dicitur . Greg. Alor . l. 2 c. 24. consumed all , as it doth , Iob 1. 16. Lastly , to say nothing , how , in these last Parliaments , that should haue yeelded her some comfort , this State of ours , by the iealousie , and distraction of her best Friends , had but too much cause to crie out c c Quamuis boni studij , & rectae fuerint intentionis , tamen haec ipsa illorum intentio , eis ad verba prorumpentibus , ante districti Iudicis oculos suborta indiscretione fuscatur . Greg. Mor. l. 3. c. 9. Et bona quidem intentione ad consolandum venerunt , sed hoc quod ●ia mens Deo mundum praetulit , locutio praecipitata vitiauit . Id. Mor. l. 3. c. 10 miserrimi Consolatores , miserable Comforters are ye all ; as it is Iob 16. 2. These are bitter things indeed , and sore corrosiues , I confesse , to the hearts of true Englishmen ; And yet for all this ( Gods name bee praysed for it ) Nondum ad sterquilinium redacti sumus , Our State is not yet brought vnto the dunghill ; Nondum versa est in cineres Troja ; Although wee in our particulars doe this day , by the custome of the Church , which cals it our Ashwednesday , yet the State in generall ( Gods name be glorified therefore ) doth not lie in Dust , and Ashes ; All her Noble parts are strong , and entire ; We haue a King , who is ( as a a Histor. l. 2. Velleius said of Cato ) Virtuti simillimus , as like Virtue it selfe , as can be partern'd in flesh , and blood ; We haue a wise , religious , and valiant Nobilitie ; We haue ( what euer desperate , and obnoxious persons may whisper to the contrary ) a dutifull , zealous , and ( as I hope they will euer shew themselues ) a respectfull Communaltie ; Wee haue a knowing , learned , and ( the busie medling of some few , in some matters of no substance , excepted ) a right venerable Clergie ; And therefore let no man laugh at a a Psal. 68. 1● . Dauids sackcloth , or mistake our humiliation ; The exercise of this day doth not call vpon the State to despaire , but onely to repent ; Mutatus mutatum inueniet , as S. b b Of his owne Nephew . Mutatus mutatum invenies : Si agnoscis , ignosco . Fugisti saevum , revertere ad mansuetum . Epist. prima ad Robertum Nepotem . Bernard speakes , let it change it selfe , and God will bee praesently changed . There is nothing but our sinning , that keepes off the Blessing , and there is nothing but a c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. ad popul. Antioch . Hom. 4. serious , and continued repentance , that can breake off our s●●ning ; A Repentance of some length , that will not fall short , but reach out , as farre as Gods blessing , which falles not vpon the beginning of any spirituall Grace , or Vertue , but still vpon the latter end , as here , The Lord blessed the latter end of Iob , more then his beginning .

TO conclude all in a word , This Assembly began , as this Booke began , with Sorrowing , Fasting , and Prayer , as I touch't before ; But this Fasting , Prayer Repentance , and Humiliation lasted not long enough , it reach 't not to the End ; Foras S. a a Serm. 1. de Pentecost . Bernard speakes of Lent , Vita Quadragesima , that all our life , by right , should be a Lent : so say I of this Fast , for the sinnes of this Nation , that all our life should bee nothing else , but magnum , & generale ieiunium à vitijs , a great , solemne , and continued Fast from sinne , and enormities , as b b Alicubi . Sic Bern. I●i●●a●dum longè amplius à vitijs , quàm à cibis . serm. 3. in Quadrag . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad pop Antioch . Hom. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. Strom. 16. S. Augustine speakes ; A Fast that hath not onely a Beginning , as all Fasts haue , but withall an Ending , which we must not fixe vpon this day , or the next day , or any day at all , c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad pop. Antioch . Hom. 4. vntill the day of Blessing shine vpon vs , which will bee at the latter end of our Repenting , when we shall finde , to our vnspeakable comfort , that God will surely blesse the latter end of our Fast , more then the Beginning .

Which God of his infinite mercy grant , &c.