Sermons on Job, Sermons · Chapter 18 · Sermon 76
The .lxxvj. Sermon, which is the fourth vponupon the .xx. Chapter.
20 He ſhall feele no ſuffizance in his bellie, nother ſhall he keepe his deſire.
21 There is none of his meate left: Therefore ſhall not his goodes be multiplied.
22 VVhen his abundance is at the full, he ſhal be in anguiſh, all the hands of labouring men ſhal come vntounto him.
23 VVhen he hath vvherevvith to fil his bellie, God ſhall ſende him the dread of his vvrath, and make it to raine vponupon his meate.
24 VVhen he fleeth from the yron vveapons, a bovve of ſteele ſhall meete vvith him.
25 The ſvvord ſhall bee dravven out and ſhall cut him: it ſhall paſſe through his gall, fearefulneſſe ſhall be vponupon him.
ZOphar going forward with the matter that he delt with yeſterday, addeth here, that the wicked man neuer hath any contentation nor reſt, nor ſhall fare any thing the better by aught that he leaueth behinde him, nother ſhall his goodes thriue with his heire or ſucceſſour. This ſentence hath bin declared alredy. Howbeit, for the larger confirmation thereof it is repeted once againe, that we may beare it the better in mind, and alſo be the better perſwaded of it. For if we ſee a man hauehave abundance of goodes, we are of opinion that he wanteth nothing, and that he hath contentation and all felicitie: ſo as he needeth to do nothing elſe but take his pleaſure, ſeeing that all things anſwer his harts deſire after that māner. Marke I pray you how we perceyue not the wretchedneſſe that is hid in them whome God curſeth, but giuegive iudgement according to that which we ſee with our eyes. But Gods iudgement is inclozed in their bones, and in their maree. And therefore yee ſee it is for our behoofe to heare this ſentēce often, that we may be the ſurer of it, and hauehave the remēberance of it printed in our hart. On the other ſide, when we looke vponupon a rich man, we thinke that heauen & earth ſhould mingle themſelues togither to confound him. And therefore God declareth that although man hauehave neuer ſo great welth, yet ſhall the ſame periſh eueryevery whit, and vaniſh away in ſuch wiſe, as there ſhal be nothing for his heire or ſucceſſor to hope for. VVherefore let vsus marke well theſe two points, that we may learne to ſet more ſtore by Gods bliſsing, than by all the welth in the world: and not be tempted too couet curſed riches, which cannot come to a good end, bicauſe God will ſcatter them abrode. Lo whervnto this leſſon ought to ſerue vsus. So then let vsus vnderſtand firſt that our chiefe marke muſt not be to be well prouided of great abundance of worldly goodes: but that God muſt be ſo ſingularly graciouſe vntounto vsus as we may feele his fauour, that wee may be ſure it is his will to be our father, and that we take our nurriſhment at his hand. This is it that will giuegive vsus both contentatiō and reſt. But we ſee what the couetouſneſſe of men is, how their deſire can neuer be quenched. Again what are theſe worldly goodes? Sure it is that we ſhall be bleared ſometimes euen with blaſts: but yet doth God opē the eyes of ſuch as are ſo giuē to gathering of riches, that they perceyue howe they are nothing and that they paſſe away ſwiftly as a ſmoke. So thē it is impoſsible that a man ſhould be cōtented and ſatisfied, when he looketh no further but vponupon the goodes that he hath in his hāds. The only meane to hauehave reſt, & to ſee when we hauehave ynough, is that God ſhew himſelf our father, and that we beleeue that he hath his hande continually ſtretched out to giuegive vsus al that euer we hauehave neede of. VVhen we hauehave this regard with vsus, we ſhall hauehave good reſt: & although we had but one bit of bread (as ye would ſay) yet notwithſtāding for aſmuch as we be ſure that God is rich ynough to maintaine vsus, we will waite vponupon him for that whiche he promiſeth. For he ſaith that the Lions and wild beaſts (notwithſtanding that they bee giuen too rauening, and ſeeme as though they would ſwallow vp all things) ceaſſe not to ſuffer hunger and ſcarſitie, wheras God nurriſheth thoſe that are his in the time of derth. True it is that they ſhall not bee alwayes exempted from diſtreſſe: but yet will God ſuccour them when they be come to extremitie. This (ſay I) is the thing wherin the faithful reioyce. And that is the benefyte that is ſpoken of heere. For like as the wicked men hauehave no true diſcerning of a benefite: ſo the childrē of God eſteeme a morſell of bread to be a declaration that God is their father. And thereby they bee alſo confirmed, that as he hath ſuſteyned thē to day, ſo will he do his duetie to morrow likewiſe, and that he hath alwaies wherewith to do it, and that his grace and goodneſſe are neuer abated. This is the cauſe why it is ſayd, that the goodneſſe of God is laid vp in ſtore for thē that feare him. True it is that our thinking vponupon our bodily nurriſhment is not the principall point wherby God will hauehave vsus to feele what louelove and fauour he beareth vsus: but that wee muſte mount higher: namely that although wee were the verieſt wretches in the whole worlde, yet hath God prepared riches for vsus aloft in heauen, wherevnto wee muſte hie vsus, and therevpon wholly ſet oure minds. Neuertheleſſe looke whatſoeuer our good God doth to vsus here bylow, it is as it were a foretaſt that he giueth vsus of his ſouereine goodneſſe. But now let vsus come backe againe too the texte that wee alledged out of the Pſalme: Lord how great is the abundance of thy goodneſſe, which thou haſt laid vp in ſtore for them that feare thee. VVherefore doth the Prophet ſpeake ſo? Bycauſe that although God doo ſheade out his bountifulneſſe eueryevery where, (according as it is ſayd that his merciemercy is vppon all his creatures, yea euen vntounto the brute beaſts) yet the wicked and vngodly (notwithſtanding that they cram themſelues with Gods benefits till they burſt) perceyue not the goodneſſe that is in him, but are vtterly voyde of the knowledge thereof. And why? For God hath layde it vp in ſtore for thoſe that feare him. Thus muche concerning the firſte poynte that is ſhewed vsus heere, namely that wee muſt not deeme men happie for the great abundance of the goodes that they poſſeſſe: but according too their contentation. For it is vnpoſsible that ſuche as know not Gods grace, ne hauehave any care of it, ſhoulde hauehave contentation, bycauſe they knowe not what a benefite they hauehave, whiche is all one as if they had it not. Afterwarde it is ſayde, that there ſhall bee no remaynder of their meate. This is a ſtraunge thing, that when a man ſhall hauehave heaped vp great goodes, and ſhall be likely too leaue his children as little kings, God will vndermine all, and there ſhall bee no remaynder lefte. Surely this falleth not out continually, nother (as I hauehave ſaid) will God hauehave one vnchangeable rate kept alwayes in the execution of his iudgements in this worlde: (For what a thing were that? Then ſhould nothing be reſerued till the latter day.) But yet for all that, we ſhall perceyue ſome tokens of them, in that God conſumeth ſome mans goodes after ſuch a ſorte, as it ſhall be apparant too mens eyes, and yet not knowe where they be become, nor by what meanes he hath bin impoueriſhed. VVhen we ſee ſuch things, ought wee not to thinke that God executeth his office, and giueth vsus occaſion to thinke vponupon him and to acknowledge him to be our iudge, to the intent we be not inticed to inordinate luſtes as wee are wont too bee, nor ſurmiſe that oure happineſſe conſiſteth in raking much goodes to ourſelues, nor imagine that riches are euerlaſting, but rather come alwayes backe too this poynt of ſeeking our ordinarie foode at his hande both too day and to morrow and all our life long? Thus yee ſee how we ought to practiſe this leſſon. And when Sophar hath ſpoken after that manner, he addeth, that when the wicked man is in his chiefe welth, he ſhall not ceaſſe too bee in anguiſh, and that the handes of all labourers ſhall come vntounto him, or elſe that the hands of all men that are able to doo any great acte ſhall come vppon him. And ſo the ſenſe may be dubble. The word that is placed there, betokeneth a man that is foreward in executing of things. It may bee taken for a man that laboreth, traueleth, or worketh: and it may alſo be taken for a man that is diſpoſed to doing of harme, wrong, or violence. Howbeit the playne meening is, that eueryevery labouring hand ſhall come to the wicked [to doo them ſeruice,] and yet the ſame ſhall not boote them at all. Lo what the ſumme is. Sophars meening is, that we ought not to beguile ourſelues when wee ſee the wicked throughly ſtuffed, and that our Lord heapeth vp goodes in their houſes, ſo as it ſhould ſeeme hee were minded to giuegive them a hundred times more than he giueth to other men, and the whole world is ready to do them ſeruice, in ſomuch that they hauehave men in fee, and eueryevery man offereth himſelfe vntounto them, ſaying, Sir will it pleaſe you to imploy me? For when they hauehave all the hands that can be to labour to do them ſeruice, and to profite them: yet they ſhall not ceaſſe to bee in anguiſh. Behold a wonderfull iudgement of God, and therfore ſo much the more ought it to bee ſenſible too vsus, that is to ſay, we ought to be touched with it ſo much the more. Is it not a thing againſt nature, that a man that hath wherewith to do himſelfe good, ſo as he wanteth nothing, yea and which (if he liſt to hauehave a great trayne) may hauehave a great number too take paines for him that he might liue at his eaſe and pleaſure, ſhould for all this, not be able to inioy his owne goodes, but liue in continuall griefe, and be afrayd leaſt the earth ſhould faile him? Surely it is a thing againſt all reaſon. Neuertheleſſe we ſee welynough that God dothe perſecute them after that ſorte, bicauſe they hauehave gotten their riches by lewde practiſes, thereby ſhewing them right well, that all that geere can ſerue thē to no purpoſe, bicauſe he curſeth eueryevery whit of it. Behold (I ſay) a iudgement of God which is right ſtraunge: ſo as if wee ſeeke how it commeth to paſſe, we ſhall not finde out the meane, and therefore we conclude that it is God whiche worketh ſo. Againe it ſeemeth to vsus, that if wee hauehave the good willes and louelove of men, ſo as eueryevery man ſeeke to do vsus ſeruice, all goeth well with vsus and wee can neuer want. But it is ſaide heere, that when the wicked hauehave men after that ſorte at their commaundement, ſo as they hauehave as it were a whole hoſt of men that are ready to labour for their profite: it is nothing worth, and all is but continuall anguiſh. Heere therefore Zophar intended to inlarge that which he had ſayd afore, I ſay hee intended to giuegive vsus a greater certeintie of Gods iuſtice vppon the wicked. And for the doing thereof, he ſetteth before vsus their wealth, and the good will that men beare them. Thus yee ſee how the riche men ruffle it out, and ſeeme to vsus to be owners of all, & that God hath not (as yee would ſay) any more power to anoy them. See how men ſotte themſelues in their owne imaginations. But what ſhall their abundance boote them? Nothing at all. For wee ſee the wicked are in continuall anguiſh, although they hauehave wherewith to make themſelues merrie, and neede no more but to ſay the word, and their table is ready furniſhed for them. They hauehave ſeruants at their commaundement, they hauehave retayners in fee, and to be ſhort, it ſeemeth that the world was created for none but them: and yet for all that, they cannot eate one morſell of bread at their eaſe, as the poore man doth that is not worth paſt the valew of fiue ſhillings, and betaketh himſelfe to God. For ſuch a laboring man, liueth dayly vponupon his dayes worke and when he hath dined he knoweth not wherwith he ſhall ſuppe, but referreth it to God, aſſuring himſelfe that at leaſtwiſe hee is in as good cace as the birds, that lift vp their billes to heauen, whom God feedeth. So (I ſay,) poore folke are in cace as the yong rauens, according as it is ſayd in the Pſalme, and God nurriſheth them by his bliſsing. VVe ſee it. VVherefore let vsus learne to turne againe vntounto God, aſſuring our ſelues that wee ſhall not want any thing if he take the charge of vsus, and that though he giuegive vsus no great abundance of goodes, his bliſsing ſhall ſuffiſe vsus. I ſay let vsus aduiſe our ſelues not to be ſorrowfull though God be not ſo beneficiall to vsus as wee would hauehave him. And although hee deale ſparingly with vsus, yet lette not vsus ceaſſe too hauehave franke harts. To be ſhort, let vsus not martyr our ſelues out of meaſure, vponupon truſt that he will neuer faile vsus. Further it is a token of vnthankfulneſſe in men, when God ſhall hauehave ſhewed himſelfe liberall towards them, in giuing them great abundance of goodes, and yet notwithſtanding they be ſtill doubtful, & neuer ceaſſe their thoughtfull muzing vppon one thing or other. I ſay it is a token that they neuer were acquainted with Gods grace, or elſe if they knewe it, that they hauehave not eſteemed it as they ought. Then if God giuegive vsus wherewith, let vsus learne to content our ſelues, knowing that he ſetteth his goodneſſe before our eies, to the intent we ſhould learne to ſettle our ſelues vponupon it, and there reſt. There is alſo one other point: namely, that although wee hauehave wante of worldly goodes, and it is likely that many euils and miſeries ſhall come vponupon vsus: yet muſt we withſtand ſuch thoughtfull conceits. True it is that wee cannot be vtterly careleſſe, nother muſt wee: but yet muſt we moderate our paſsions, & ſpecially we muſt conſider what it is too be fed at Gods hand, ſo as wee may ſeeke foode of him, and alſo hang vppon his goodneſſe without greeuing our ſelues too much. VVhen men are fauourable too vsus, lette vsus acknowledge that God dothe it for our comforte: but yet muſt wee not reſte ſtill vppon men. For God can curſe their labour in ſuch wiſe, as they ſhall riſe early and go late too bedde, and yet ſpeede neuer the better. Then neede wee no more but Gods bliſsing, and though wee bee deſtitute of all helpe, his onelyonly grace will bee ynough for vsus: but contrariwiſe, wee may hauehave the whole worlde on our ſide, and yet if God reach vsus not his hande, it is certaine that all ſhall go backward. Thus yee ſee what is ſhewed vsus by this ſentence. If wee could practize it, wee had profited for all oure lyfe long. But it is a piteouſe cace, that when eueryevery of vsus ſhall hauehave confeſſed theſe things, (as wee be ſufficiently conuinced of them) wee cannot ſettle our ſelues vppon them: and ſo wee do well ſhew by the effect, that we beleeue not that there is none other thing than Gods only bliſsing, that dothe men good and giueth them contentation. For we cannot hauehave an eye vntounto him. If he exerciſe vsus now and then, and withdraw his hand and giuegive vsus not ſuch abundance as we would wiſh: we acknowledge not that he is almightie to ſuccour vsus. And yet notwithſtanding, his meening is too call vsus thither by afflicting vsus, as if he ſhould giuegive vsus ſome ſtrokes of the ſpurre too prouoke vsus too ſeeke him, and to deſire him to pitie vsus. And to our ſeeming we neuer hauehave ſuſtenance ynough, except we hauehave abundance in our hand: nother conſider we that if it pleaſe God to deale ſparely with vsus, his only bliſsing will ſuffice vsus better than all the welth of the worlde. But lette vsus paſſe further. It is ſayde, that when the wicked ſhall hauehave filled his bellie, God will ſende him the terroure of his wrath, and it ſhall rayne vponupon his meate. This is a confirmation of that which we hauehave ſeene erewhiles. True it is that Zophar paſſeth further: for he had ſayde, that the wicked ſhall liue in anguiſh, and that although they bee throughly furniſhed and ſtored of all things, yet ſhall they not ceaſſe too bee incombered, bycauſe God giueth them not contentation, but rather ſtings and ſecret prickings, in ſomuch that they be fayne to martyr themſelues continually: yea and although men indeuer themſelues to ſerue them, yet ſhall it not further them at all. After that Sophar hath ſayde ſo, hee addeth, that it may well bee that the wicked ſhall not feele Gods curſe at the firſt ſtroke, and that they ſhall welter yea and boaſt themſelues in their good fortune, as they tearme it. To bee ſhort, yee ſhall ſee the wicked men liue at ſuch eaſe, (too outwarde appeerance) as it ſhoulde not ſeeme that they feele Gods wrath. But beholde ſaith Sophar, in the turning of a hand God will make it to rayne vponupon their meate. And what ſhall it rayne? the rage of his wrathe. VVee ſee that which I hauehave touched already: whiche is, that heere is a higher ſtep than that whiche I hauehave expounded already. For the anguiſh whereof mention hath bene made, and the vnquietneſſe and comberance that the wicked hauehave, ſpringeth of their continuall diſtruſt. For they hauehave no regard of God: and in this world there is nothing to truſt vntounto: and therefore they be in greate vexation of mind. Neuertheleſſe it is ſayd, that they ſhall be at their eaſe for a time, and they ſhall be dazled, ſo as too their owne ſeeming they ſhall bee happie in all reſpects. VVell, doth it therefore follow that Gods bliſſing is vponupon them? No. How then? God ſuffereth the wicked to runne riot ſo more and more, and when they put their truſt after that ſort in their riches, they doo but prouoke God further. For they know not him of whom their wealth commeth, and therevpon take occaſion too ouerſhoote themſelues ſo much the more. Thus ye ſee how brutiſhe the wicked become when they hauehave not the ſayd vnquietneſſe to pricke them, but are at reſt and contente themſelues, weening that all goeth well with them. But ſo muche the more muſt Gods vengeaunce increace. VVhy ſo? Bycauſe they hauehave gotten their goodes amiſſe, bycauſe they hauehave them by craft and extortion, bycauſe they beſtow them naughtily, and bicauſe they ſuccour not ſuche as hauehave neede, but rather are as gulfes. Moreouer they bee ſo vnthankefull and proude againſt God, as it ſhoulde ſeeme they would worke him ſpite, to whom they bee ſo greatly bound, as though they were not beholding to him for any thing. They preſume vponupon their riches, they make their paradiſe in this world, they thinke thēſelues peereleſſe, and make them hornes too doſſe againſt God. Beholde (I pray you) the top of all iniquitie, whiche cauſeth Gods vengeance to bee the more horrible vppon their heads. And Sophars intent is now too ſay, My friends although yee ſee the wicked vtterly beſotted in their welth, and that they bee of opinion that no harme can light vppon them, yet let vsus not thinke their cace too be the better for that. And why? For euen when they ſhall thinke vponupon nothing but making good cheere, and all the worlde is in louelove with them: then will God ſend the fire of his wrath, whiche ſhall fall vppon them as a tempeſt and as a raine that commeth ſuddainely. In Sommertime when a little blaſt woulde ſerue a mans turne, beholde there commeth a ſuddaine ſtorme vnthought of. Euen ſo likewiſe Gods wrathe ſhall bee ſuddayne when hee liſteth too puniſhe men. And ſo yee ſee there is none other ſhifte for vsus, but too ſhroude our ſelues vnderunder the ſhadow of Gods goodneſſe. For then are we in ſafetie, whither he giuegive vsus abundance, or whither he deale ſparingly with vsus. VVhen wee bee vnderunder his hande and protection, one bit of bread will be as good to vsus for our nurriſhment, as Manna from Heauen. And if wee hauehave abundance, wee ſhall perceiue that therein God ſheweth himſelfe a father too vsus, and handdleth vsus as his children. The faythfull therefore will eueryevery way fare the better by the things that God ſendeth them. But as for the wicked, they may well hauehave wherewith too burſt, but yet muſte God throwe them downe, and turne their goodes too their harme. VVee ſee what be fell too the people of Iſraell. They were not contented with the heauenly Manna, it was to vnſauerie a thing for them: but they had a longing to the meates which they had bin accuſtomed to in Egypt. VVell, God ſent them their meate in ſuch quantitie, as they did caſt it vp agayne. But what? while the meate was yet in their throtes (as it is ſayde in the Pſalme) the wrath of God came vponupon them. Thus yee ſee how God ſtealeth vponupon men vnwares, euen in the twinckling of an eye, vponupon thē that thinke not themſelues ſubiect to him. So then if our Lorde giuegive vsus any goodes, let vsus learne not too intangle our ſelues in them, nother lette vsus make a graue of the thing which ought to be a ladder for vsus to climbe higher on, as the vnbeleeuers do, who hie them not to God whē they hauehave goodes, but ſnarle them ſelues in them: Therfore they make a graue of them too faſten themſelues to the earth withall. But contrariwiſe, we muſt make a ladder of the goodes that God giueth vsus in this world, to climbe vp aloft on it, that wee may be led vntounto him, and by knowing his goodneſſe and fatherly louelove, apply all his benefits to ſuch vſe as he meeneth them to vsus. VVhat is too be done then? Though wee hauehave meate and drinke, yet neuertheleſſe let vsus lifte vp our eyes aloft, and deſire God to feede vsus. For wee muſt be throughly perſwaded, that it is not the meate that we take ſuſtenaunce of, but it is the onelyonly power of God that maynteyneth vsus. Agayne the meate may periſhe although it be in our mouthes: or elſe it ſhall be turned into gall and poyſon in our bellies. But are we full fed? Let vsus thanke God for hauing care of vsus, and for continuing his fauour towarde vsus, and by that meane lette vsus bee the more prouoked to ſerue him. Thus yee ſee what wee hauehave to marke in this ſentence. Now Zophar addeth, that when the wicked man fleeth from yron weapons, be ſhall meete with a bow of ſteele. VVhereby he ſignifyeth, that God hath many wayes too perſecute and puniſhe the wicked, ſo as they ſhall not bee able too ſcape his hande, what ſhiftes or attemptes ſoeuer they make. Truly the wicked will alwayes be ſeeking how to ſhunne inconueniences, and to bring it about, they will be bold ynough to deſpize all things. And Zophar alſo meant to bewray their preſumption, when he ſayde that the wicked ſhall ſhunne the yron weapons: as if hee had ſayd, True it is that the wicked are ware and wiſe ynough (to ſeeming) to eſchue all inconueniences: and aſſoone as they foreſee any inconuenience, ſtreightwayes it muſt be remedied, and ſuch order and ſuch muſt be taken for it. The wicked therefore ſhall not be ſo faſt aſleepe, but they ſhall alwayes hauehave an eye to the ordering of theyr affaires. But what for that? do they turne vntounto God when they intend to take order for them? Do they make their recourſe to him, to receyue counſell at his holy ſpirite, that hee may bring all their enterpriſes to a good ende? No. There is nothing with them but pride and ſtatelineſſe, in ſomuche as they thinke they ſhall welynough finde very good and conuenient ſhiftes in their owne braynes. Agayne they know not howe it belongeth too God to guide all things and too leade their doings too their end and marke. The wicked yeld not that honour vntounto God. So then, they conſult, they beate their braynes (as the Prophet Eſay ſaith) they make their diſcourſes, they conclude, and they beare themſelues in hande that they can go through with all things, and bring them too paſſe as they themſelues hauehave deuiſed. But God ſheweth that all ſhall fall out cleane contrarie too their attempts, bycauſe they hauehave bene ſo caried away by their owne fond fancies. Then let vsus marke well, that if the wicked be neuer ſo ſuttle, and it ſeeme alſo too be eaſie for them to find ſtartingholes, by reaſon they hauehave laid ſo well for their affayres aforehand: yet notwithſtanding God will find them out in the ende, and they ſhall not be able too ſcape out of his nettes. This is in effect the thing that is ſhewed vsus here. And why? For God hath diuers meanes to perſecute his enimies. He is not as an earthly Prince, who when he hath made great preparation, preuailes not by it at all, but is diſappoynted of his hope, and is new to begin againe. But without remouing, or without deuiſing any thing, hee needes no more but too ſpeake the word, and it will bring more to pafſe than all the armies of the worlde. VVe ſee how he hath incountered his enimies diuerſe times. Did he rayſe any great hoſte of men when he puniſhed. Pharao and all the Egiptians? No: he ſent him woormes and filthyneſſe. Beholde how God woorketh when it pleaſeth him. Agayne if he ſuffer the wicked too ſcape ſome harme: it foloweth not that they by their policie hauehave ouercome Gods hande which was againſt them. But our Lord ſuffereth it, too the end that their condemnation ſhoulde growe the greater, and that they ſhould waxe wilfull in their opinion, according alſo as wee ſee it come too paſſe. For when the wicked eſcape ſome aduerſitie vnouerwhelmed: they do but ſhake their eares, and they be quite diſpatched, as they ſurmize: and therevpon they take greater libertie afterwarde. God then doth now and then ſend but ſome ſmall aduerſitie to the wicked, and purſueth them not with any greate rigoure, but lets them go as if they were eſcaped ſcotfree. But what? It is to dubble it anone after. For in ſo much as they ſcoffe at Gods pacience, and prouoke his anger more and more: he alſo muſt be fayne to vtter his roughneſſe, and to thunder vponupon them, and whereas he had ſcarce giuen them a ticke with a rod: he muſt bee faine to draw out his ſword againſt them, and too take his bow and ſhoote at them. And therefore let vsus learne to minde this ſaying well aforehand, too the ende that if our Lorde viſit vsus, we may not thinke to ſhunne the miſchiefe by our owne byleapes, but rather commit ourſelues vntounto him, that in ſted of perſocuting vsus as his deadly enimies as we deſerue too be, he may voutſafe to take vsus to merciemercy. And this is the cauſe why his threatnings are repeted ſo often in the holy Scripture. For it is not heere onelyonly that it is ſayd that the wicked man ſhall flee from the weapons of yron, and meete with a bow of ſteele: But we ſee how the Lord himſelfe ſpeaketh it by his Prophet, ſaying. It ſhall be too ſmall purpoſe for thee to hide thy ſelfe in thine houſe: If thou go out into the feelds, thou ſhalt meete with wilde beaſts: when thou art eſcaped from the mouth of the Lion, there ſhall bee a Beare that ſhall find thee welynough. Heereby our Lord ſheweth, that he hath all creatures in his hande, and can ſerue his owne turne with them to perſecute men, ſo as wee cannot make account to be diſcharged, till wee hauehave found fauoure in his ſight, and that he hauehave pitie of vsus. So then the onelyonly meane to be ſure and ſafe, is that God hauehave receiued vsus. But if we flee aloofe frō him, he hath too long hands, and when hee hath drawne his ſworde, he hath a bow alſo, that is to ſay, he hath ſo many ſortes of chaſtizings and puniſhmens, as in the ende wee muſt needes fall vnhappily, except we be reconciled vntounto him, as I hauehave ſhewed alredy. Nowe like as God threatneth ſwords, bowes, wild beaſts, and Scorpions to ſuch as lift vp themſelues againſt him, and ſtoutly harden themſelues againſt his hand: ſo alſo on the contrarie parte hee ſheweth, that hee hath wayes without number too ſaue thoſe that flee for refuge to his goodneſſe, and put theyr truſt therein. True it is that wee ſhall be inuironed with many miſeries, and many deathes ſhall lie in wayte for vsus: but God alſo hath diuerſe wayes to ſuccoure vsus, yea which are to vsus incomprehenſible. Therefore when wee be vnprouided of all meanes, ſo as it ſhall ſeeme too vsus that we be vndone, let vsus bethinke our ſelues thus: God hath ſome iſſue of death which is knowne to himſelfe, and the ſame is hidden from vsus, bycauſe he intendeth to exerciſe our fayth, let vsus tarrie till he diſcouer his goodneſſe, and when it ſhall pleaſe him, to make his countenance to ſhine vponupon vsus, then ſhall we perceiue that we be in life euen in the midds of death. Ye ſee then that the threatnings which God maketh to the wicked, ought to make vsus too reſort vntounto him, and ſo ſhall wee hauehave full matter of gladneſſe and reſt, notwithſtanding that wee be in many daungers, and that aſſoone as wee bee paſſed out of one, another is at hand, and it ſeemeth to vsus that we can neuer be deliuered. For like as God hath ſwords to puniſh the wicked: ſo hath he infinite deliuerances to ſuccoure his faithfull ones. Lo in effect what wee hauehave to remember in this verſe. And for a concluſion it is ſaid, that the ſword ſhall be drawen, and pearce through his gall, and that fearefulneſſe ſhalbe vponupon him. VVhen hee ſaith that the ſworde ſhall bee drawne, and pearce the wicked quite and cleane through his gall: it is as muche to ſay, as it ſhall bee a deadly ſtroke that ſhall wounde him to the harte: and this ſerueth too do vsus too vnderſtande, that Gods puniſhementes ſhall ſometimes bee ſuddayne. True it is that they are not alwayes ſo: and therefore it muſt not be made a generall rule. Alſo (as I hauehave tolde you) the queſtion is not whither God perfourme his iudgements ſwiftly: but yet doth hee giuegive vsus ſome ſhewe of them euen in this life, too the ende wee ſhould the earneſtlier herken for the laſt day, whereas all things ſhall bee ſet agayne in their full ſtate and perfection. Neuertheleſſe (as I ſaide) Gods iudgementes ſhall ſometime bee ſuddaine: and that is it that Zophar ment too expreſſe in ſaying: the ſword is drawen and ſhall ſtrike him quite through the gall: as if hee ſhoulde ſay, The wicked man ſhall not perceiue a farre off that God mindeth to puniſh him, but hee ſhall keepe on his trace ſtill, as if he were out of danger: how beit the ſword ſhall no ſooner bee drawen out of the ſcabbard, but it ſhall ſtrike through his body. Now then wee ſee what is the meening of this ſentence. And heereby we bee warned to foreſee daungers a good while aforehand, to the end wee may flee vntounto God and pray him to keepe vsus. And it is not only heere that Gods iudgementes are ſhewed vsus to bee ſuddaine: but it is alſo ſaide that when the wicked ſhall ſay, peace, all is ſafe: Gods wrath ſhall fall like thunder vponupon their heads. Heereby (as I ſaid) we be warned to looke a great way before vsus for the inconueniences that may happen, and whereunto our life is ſubiect. And why? VVere it not a corzie too our life to ſay that we be miſerable, and that it were much better for vsus that God had not put vsus into this world? No, but it wold teach vsus not to fall aſleepe in this world, but too runne vntounto God, and to aſſure ourſelues that if we be vphild by the power of oure God, wee may outeface Satan and the world, yea and death it ſelfe. And why? Bycauſe wee ſhall hauehave God for our protector and defender. And ſo let vsus marke well, that whereas the wicked perceiue not their owne miſerie, it is too throw them downe the rather: and foraſmuch as they mind not to call vponupon God, but contrariwiſe beare themſelues in hande, that they hauehave no neede of him: their deſtruction muſt needes fall vponupon them before they thinke of it. Furthermore hee ſaith immediatly, that fearefulneſſe or terroure ſhall not go an inch from them. Thus the wicked hauehave a dubble miſchiefe: whiche is, that the ſworde ſhall runne them through as ſoone as it is drawen out of the ſcabbard: and beſides that, God ſhall neuer ſuffer them to bee at reſt, but although the daunger be paſt: yet ſhal they tremble for feare ſtill And whereat? Euen at the ſhaking of a leafe of a tree, (as it is ſaide) and they ſhall thinke that death hath already caught them, when no man purſueth thē. So we ſee wherat the holy Ghoſtamed. Firſt he intended to ſhewe vsus, that wee muſt not enuie the wicked when they bee ſo well garded, as it may ſeeme that no harme can come neere thē. And why? For god ſhal ſtrike them through in the turning of a hand, yea euen with a deadly ſtroke, whereof they may neuer be healed. Marke that for one point. Another is that when we ſee the wicked in feare: wee muſt vnderſtand that there is but only one meane to be in reſt: which is to know that we be vnderunder Gods protection. Therefore let that ſuffice vsus. For although it behoue vsus to walke in feare before him: yet ſhall wee alwayes bee ſure of his goodneſſe, whereas the wicked and the deſpiſers of his maieſtie ſhall alwayes be ſo afraid as they ſhall neuer hauehave any reſt. Therefore let vsus learne too retire to our God with all lowlineſſe, and too liue with our neighbours withoute doing any man wrong, leaſt the ſame meaſure bee moten to vsus againe. And when wee go ſo too worke, ſurely God will make vsus to feele his goodneſſe, and deliuer vsus from all the dangers, terrours & diſmayings that can happē to vsus.
Nowe let vsus fall downe before the face of our good God with acknowledgement of our faults, praying him to make vsus feele them and bee ſorie for them, and too conſider better the iudgements that hee ſheweth vsus, that wee may dayly more and more bee inſtructed to withdrawe our ſelues from the tranſitorie thinges of thys world, whiche are wont to blind men, as though all their felicitie conſiſted in them, and rather that wee may atteine the wiſedome and skill to knowe that God draweth vsus to him by the troubles that wee ſee heere bylow: and that if it pleaſe him to exerciſe vsus with afflictions, wee may thinke it is to prouoke vsus to ſeeke him: and on the other ſide, that if he handle vsus gētly, it is to the end that we feeling his fatherly louelove, ſhuld ſticke the faſter to him, and louelove and honor him with ſo muche the earneſter minde, ſtill paſsing heere bylow, and inioying the benefits that he beſtoweth vponupon vsus, vntill he bring vsus to the true happineſſe whiche tarrieth for vsus in heauen That it may pleaſe him to graunt this grace, &c.