Sermons on Job, Sermons · Chapter 22 · Sermon 84
The .lxxxiiij. Sermon, which is the ſecond vponupon the .xxij. Chapter.
This Sermon doth proſecute the expoſition of the ſixth ſeuen and eyght verſes, and afterward of the texte beere adioyned.
9 Thou haſt let the vvidovves go emptie, and the arme of the fatherleſſe hath bin broken.
10 And therefore the ſnares do compaſſe thee about, and ſo day ne feare doth trouble thee.
11 And darkneſſe maketh that thou canſt not ſee, and the great vvaters couer thee.
A Man mighte maruell how and for what cauſe Eliphas here accuſeth Iob of ſuch crimes as were neuer found in him. For (as we ſhall ſee heereafter) Iob had bin a very courteouſe and liberall man all the dayes of his life: as hee proteſteth that he hath bin the defender of the fatherleſſe, the protectour of widowes, the eye of the blind, the legges of the lame, and that his hand was neuer cloſed to the needie.
VVherefore then doth Eliphas accuſe him to hauehave taken away the goodes and ſubſtance of his neighbours by violence? that he was not pitifull, that he had bin a cruell mā, that hee had deuoured his goodes himſelfe alone? It ſeemeth that in theſe things there is no reaſon. But wee muſt note that Eliphas iudgeth of the perſon of Iob by the affliction: and this is the cauſe that hee miſtaketh all things: as wee hauehave ſhewed before, that we muſt beware when God puniſheth a man, that wee do not conclude therevpon that hee is a wicked man, and that he is handled according to his deſerts: for that is a ſetting the cart before the horſe, as the Prouerb ſayeth. Euen ſo dealeth Eliphas, and therefore his iudgement is corrupted. Furthermore that which hee heere propoundeth, muſte not be ſimply vnderſtanded: but it is as much as if he ſhould exhorte Iob well too conſider his whole life, and ſeeyng that hee is ſo afflicted after a ſtraunge faſhion, hee ſhould conclude that he had bin a wicked man, and that his offences were ſo outrageouſe, that God had powred a horrible vengeance vppon him. As if hee ſhould ſay, ſee if in the time of thy proſperitie, thou haſt not beene cruell: Looke if thou hauehave not conſtreyned poore men too euill things? Conſider if thou hauehave not denyed him ayde that required it of thee? VVay with thy ſelfe whyther thou hauehave not bin a contemner of God? and ſeeyng that nowe thou remayneſt yet in it, and wilte iuſtify thy ſelfe: it is a token that thou makeſt a playne mocke at God, for it is time for thee to humble thy ſelfe now or neuer. And ſeing thou art thus throwen downe, muſt thou not needes acknowledge thy iudge, and condemne thy ſelfe? But now thou ſtill continueſt in the minde too fight agaynſte God: I muſt needes therefore conclude that thou arte a mocker and a ſcorner. Thus doth Eliphas heere proceede. Heereby we ſee what a thing it is too iudge ſo raſhly: for we conſider neyther that whych is good in men, nor the vertues that God hath placed in them, and wee vſe trifling and light coniectures where no coloure or ſhew is. Had Eliphas euer ſeene in Iob that thyng whych heere he layeth to his charge? No ſurely, as Iob doth afterwarde declare it. VVhy then doth Eliphas thus reproue hym? bycauſe he is ſoreincombered with this fooliſh fantaſie, ſeeing that Iob is greeuouſly puniſhed of God, it muſte needes be that he hath committed ſome crimes, yea and that God hath vtterly reiected him. This is an euill concluſion that Eliphas maketh. And why? God will ſometimes puniſh his ſeruants not according too their faultes that they hauehave committed: but to trie their pacience: and beſide that, to ſhew, that if he deale ſo with a greene tree, what ſhall become of that whiche is drie? Furthermore he intendeth to mortify them concerning this world, and to teach them, that the miſeries which wee ſuffer in thys world, ſhall be no hinderance to the bleſſedneſſe that is promiſed vsus, though it bee hidden, and is not ſhewed in this world. VVe ſee then that God hath many cauſes too afflict his. Now if we conclude therevppon, that his afflicting of them is for that they led a curſed and wicked life: it is the next way to peruertal. But yet there is a thing behind that is worſe: which is that we enter into fooliſh coniectures. And what are they? This man hath bin to mens ſight a man of a good conuerſation: and how then ſhall we find in him the cauſe wherefore he hath deſerued to be ſo delt withall? This is it that giueth vsus occaſion to dreame, and dote as Elphas doth heere. VVherefore we muſt bee more ſober and refrayne our ſelues when we go about to giuegive iudgement vponupon our neighbour. And therefore let vsus not go to it at aduentures, but let vsus examine well theyr life: and when we know a man to be a wicked perſon, and a deſpiſer of God, ſo as his faults be notoriouſe: then wee may well ſay, that God puniſheth him. And why? too the end that we ſhould be taught by his example, and that the ſame might be a profitable leſſon for vsus. Beſides that, whē we perceyue not in a man the cauſe why God ſhoulde puniſh him ſeuerely: if any calamitie happen vntounto him, let vsus ſtay our iudgemente, and practiſe that whiche is heere alledged out of the Pſalme, that is, let vsus be rather pitifull and inclined to the good part, and thinke, al as, if our Lord would deale with vsus according to our deſerts, what ſhuld become of vsus? For we are no better than this man: yea we may ſay that we be worſe, and yet wee ſee how he is plaged. By this let vsus learne, that God will leade vsus farther, and ſheweth vsus that our life is nothing: and that moreouer hee intendeth too exerciſe his in diuers battels, and when they ſhall hauehave ſhewed themſelues pacient in the mids of their afflictions, he wil hauehave them comfort themſelues in this, that they know there is a better reſt prepared for them in another place. Thus then muſt we in thys cace procede. Now let vsus particularly examine that which is touched heere. Eliphas ſayth, Thou haſt taken a gage of thy neighboure without cauſe, thou haſt ſpoyled him that was naked. Heere we ſee that our ſinnes ceaſſe not to bee odious in the ſight of God, although men condemne vsus not. For if a man be ſo cruell to take a pledge of ſome poore man when hee lendeth him at his neede: if hee take from him either the couerlet of his bed, or his coate wherwith he ſhould be clothed: no man will ſue him in the law for it. For if he ſhould be ſued there, hee ſhould be acquited. And why? he hath lent him his money, and it was lawfull for him to take a pledge for his aſſurance. Before men, hee can by no meanes be conſtreyned: but we muſt not therfore thinke to be acquited before God. And therefore when wee thynke and perſwade our ſelues to be iuſt and innocent before God, bycauſe wee hauehave not bene reproued before men: wee are deceyued. For worldly policie ſerueth not too bring vsus to the perfection, that God requireth of vsus as of hys children: it is ſufficient that by it we be ſo maynteyned that eueryevery mā may inioy his right, that the ſtrongeſt carrie it not away, and that deceit, extorcion, iniuries, and outrages bee puniſhed. To this purpoſe ſhould worldly policie ſerue. But when wee come before God, it is not ynough for vsus to alledge, I hauehave bin no theefe to be led to the galowes, or to bee whipped, I hauehave murthered no mā that I ſhuld be condēned to death, I hauehave committed no crime that bringeth with it eyther bodily puniſhment, or infamie. VVhen wee ſhall hauehave alledged all this, it is to no purpoſe. And why? for if I hauehave borne my neighboure but a ſecret grudge, I am alreadye accounted a murtherer before God. If I hauehave attempted to corrupt and abuſe another mans wife, or if I hauehave looked on hir vnchaſtly: lo I am condemned as a whoremō ger, if I couet an other mans goodes, and ſeeke to drawe them vntounto me although men do not caſt it in my teethe, yet am I taken for a theefe before God. VVe may thē out of this place gather a profitable doctrine: which is that we may not flatter ourſelues when men cannot charge vsus in our whole life that we hauehave bin ſued in the lawe for anye our miſdeedes. To be ſhort, though men may iudge vsus as righteouſe as may be, yet muſt we not thinke that we be ſcaped for that. And what is the cauſe? hee that ſhall hauehave taken a pledge for the aſſurance of his money, is counted before God ſometime for a murtherer. It is heere ſayd expreſſely, to take a pledge without a cauſe. And why? for ſimply the thing is not euill of itſelfe, neither doth God vtterly reiect it, that is to wit that a man ſhuld take a pledge. For if it be lawfull to bie another mans goodes, it is lawfull to take a pledge. Beholde, a feeld or a medow is layde to pledge, whiche thing God doth not condemne: and likewiſe if they bring ſome parte of their mouables: the ſame of itſelfe ought not vtterly to bee reiected: but it is ſayd that it is euill too take a pledge without a cauſe. And how is that? Eliphas addeth his mind, ſo that we neede not to ſeeke any other gloſe. He ſaith that Iob hathe taken a pledge of his neighboure, that hee hath ſpoyled him that was naked. And this is according to that which our Lord declareth in his law, namely that the pledges whych wee take, ſhould not be of that which ſerueth to a mans ordinarie neede. For if a man be ſpoyled, and bee a colde, if we be ſo cruell as to take his coate, the ſame is a kinde of murther. If a man forgoe his bed for the releefe of hys hunger, or lay his couerlet too pledge for corne or other things neceſſary for his ſuſtenance: he that taketh it, is very vnkind. For ſo farfoorth as lieth in him, he killeth him: only he changeth the kind of death: and it is aſmuch as if a man were in danger to be hanged by his owne handes, and I will vntie the rope for him, but in ſtead of that, I wil cut his throte. So then whē a poore man ſhal hauehave nothing to eate, and ſhall be conſtrayned to giuegive away his bed to get meate: this is too villanouſe a crueltie, and ſuch as can by no meanes be excuſed. And therefore our Lord ſaith in his lawe, take heede that the pledge of the poore man remayne not with thee all night. VVhen thou ſeeſt that the ſame ſerueth him to his neceſſary vſe, and that he cannot be without it but he muſt ſuſtayne harme by it: reſtore it him agayne: and if thou let the poore man hauehave hys bed agayne & releeue his neceſsitie, his ſides ſhall bliſſe thee: and if thou hauehave reſtored vntounto him his garment, ſo that he be not a cold, his body ſhal bliſſe thee. Contrariwiſe when a poore man is put from his bed and diſeaſed through thy wickedneſſe, for that thou haſt bin ſo vngentle that thou wouldeſt lēd him nothing without a pledge: although the poore man doo not cry for vengeance, but is as hee were dumb, yet ſhalt thou be accurſed, and his neceſsitie ſhal be ſufficient to call thee to accompt before the iudgemente ſeate of God. This is now the mind of Eliphas. Yea ſaythe he, thou haſt ſpoyled him that was naked: that is to ſaye, when a poore man came vntounto thee, and required to borrow money of thee, thou diddeſt not conſider when thou tookeſt a pledge of him, whether he gaue thee his cote, or his bed, or his pot, or his panne, ſo that whē he had bread, he knew not how to eate it: for thou haſt takē from hym the thing whereof he ſtoode in great neede. VVe ſee then that for to walke ſincerely before God, and to liue togyther as brethrē, it is not ynough for vsus to keepe the earthly lawes and to do nothing againſt worldly policie: but we muſt aſcend higher, that is, we muſt keepe this equitie of nature, to do nothing to any other man, but that whiche we would that other men ſhould do to vsus. Therefore let eueryevery man conſider well what he woulde that other men ſhuld do to him, that is to ſay, what he wold iudge to ſtand with equitie, if he were in the like neede. Nowe there is none but can ſay very well, why ſhould wee not? for oure Lord commaundeth vsus to cheriſh one another: and when I am hungrie, I am in danger alſo to be a cold: and he that pulleth my coate off from my backe, doth not he declare that he ſeeketh nothing elſe but to cut my throte? we can alledge this reaſon very well for ourſelues. Then if wee do the like to another, ſhall there neede any other iudge than ourſelues to condemne vsus? This is a breefe ſumme of that which we muſt learne out of this place. Nowe it foloweth afterward. Thou hast not giuen him water to drinke that was athirst: thou hast withdrawne thy breade from him that was hungrie. Heere Eliphas ſheweth that it mighte be that Iob was puniſhed of God for that he had not bin ſo pitifull towardes men as to releeue them in their neede. Now that we may gather ſome frute out of this doctrine, we muſt leaue the perſon of Iob, as wee hauehave before touched: and therefore let eueryevery man conſider himſelfe when God viſiteth vsus, and dealeth with vsus ſo rigorouſly, ſo as we are compelled to feele our ſinnes: I ſay let vsus examine the matter well, whether it be not bycauſe wee hauehave not ſhewed ſuch courteſie towardes oure neighbours as was commaunded vsus, and as we ought to ſhewe. Heere it is ſaid, that he that ſtoppeth his eares when the poore crieth vntounto hym, and requireth aide at his hand, ſhall crie hymſelfe, and ſhall not bee hearde. Beholde God threatneth vsus, that if wee wyll not voutſafe too helpe them that require ayde at oure handes, when wee hauehave power and meanes too do it, he will ſuffer vsus to fall intoo ſome miſcheefe, yea the richeſt and thoſe that lyue moſt at eaſe: for God hathe in hys hande manye roddes too chaſtize vsus withall, which we at the firſt do not conceiue. Truth it is that they whyche are riche hope they ſhall neuer fall intoo any perplexitie, and thinke that although trouble and confuſion ſhoulde happen through the whole worlde, yet ſhoulde they remayne in peace. But oure Lorde declareth that they whiche will not helpe theyr neyghbours at their neede, nor make any accounte of them, ſhall come intoo theyr place, and ſhall not bee holpen, neyther ſhall there be any too releeue them: no they ſhall not bee hearde from aboue, and if they fle… vntounto God, the gate ſhall bee ſhut vntoo them: as it is ſayde, There ſhall bee iudgemente withoute mercye too him that woulde ſhewe no merciemercy. And it is the moſte horrible threatning that can bee vſed againſt vsus, when God declareth vntounto vsus that hee will deale with vsus without merciemercy. For what can wee looke for if God hauehave not merciemercy and pitie vppon vsus? wee muſt needes all bee ſwallowed vp. Vndoutedly, God depriueth vsus and barreth vsus from all hope of hys goodneſſe, when we bee ſo cruell towardes oure neighboures. Therefore if God viſite vsus, and oure afflictions bee greate, let vsus learne to ſearche out diligently the cauſe wherefore, and too examine the matter thus: goto, I hauehave had meanes to helpe thoſe that ſtoode in neede of worldly goodes. But how hauehave I holpen them? hauehave I diſcharged my duetie heerein? if there were any that had neede of my helpe, hauehave I indeuered my ſelfe too helpe him? if any came vntoo me, was I ready to communicate my goodes vntounto hym? If we know that we hauehave not done our duetie in thys behalfe, let vsus ſigh before God, and know that he ſheweth vsus great fauoure to put vsus in remembrance of our faults. Furthermore let vsus note, that all theſe are fonde and fooliſh ſtartingholes to ſay, VVhat? ſhould I leaue my ſelfe bare of mine owne goodes? is not that whiche God hathe giuen me mine owne, too diſpoſe thereof as muche as ſhall ſeeme good vntounto me, and no more? And if I hauehave goodes, I hauehave not ſtolne them: and if I do no man wrong heerein, why ſhuld it not be lawfull for me to inioy that which I hold of God? For I giuegive him thankes for it, acknowledging that it was gyuen me of hym. I ſay wee wyll thinke it wel done to alledge al this. For althogh our lord do giuegive vntounto the riche that whiche they poſſeſſe, and though they hauehave it by a lawfull meane in ſuche ſorte, that they can proteſt that they hauehave it of him: yet followeth it not that they may vſe it in ſuche ſorte, as they ſhoulde hauehave no regarde vntounto the neceſsitie of another man, or that they ſhould do it but lightly. For where God beſtoweth riches vponupon vsus abundantly, he doth vsus the honoure too make vsus his ſtewardes and receyuers. Now we ſee that a receiuer hathe not onelyonly the charge to receyue and heape vp goodes, but alſo to diſtribute them when his maiſter commandeth him. Seeing then that our Lorde appointeth vsus as ſtewards of the goodes whiche hee putteth into our handes: hee will alſo hauehave vsus to diſtribute them. And where? VVe know that he hath no neede of vsus to disburſe any for him: he would hauehave vsus then to help our neighbours and thoſe that ſtand in neede: and therefore they that hauehave abundance of welth muſt not alledge, O this is mine owne, yea it is ſo indeede: howbeit wyth this condition, that thou ſhouldeſt help thoſe that ſtande in neede thereof. But that thou ſhouldeſt deuoure it thy ſelfe alone, God hathe not giuen it thee too that ende. Truth it is that no lawe can bee made in thys behalfe as ſainct Paule declareth. For it is not as if a Prince ſhoulde leuie a ſubſidie, for he will require ſome quantitie of the goodes that eueryevery man poſſeſſeth, and therevppon muſt the ceſſement be made. God doth vſe no ſuche proceeding: for hee loueth thoſe that offer vntoo him of theyr meere liberalitie, and (as ſaint Paule ſayth) with a cheerefull hart. The rich then muſt not giuegive vntoo the poore as of neceſsitie and conſtraint: but with a free and franke hart. And therefore if our neighbours bee hungrie and thirſtie, and wee knowing of their neceſsitie do not releeue them: we be not to be excuſed. For then we hauehave deuoured and abuſed the benefites that God hathe put into our handes. VVhen we do thus, I ſay, it is certaine that God will count vsus giltie as murtherers. And thus muche concerning this verſe where it is ſayde, that hee which is puniſhed of God hathe denied to gyue a poore hungrie man bread, and hath not gyuen him water too drinke that was thirſty. Now it is added furthermore, the mightie man in the meane ſeaſon poſſeſſed the earthe, and be that had authoritie dwelt therein. This ſerueth to ſhewe that the rich men hauehave no compaſsion bycauſe they lyue at eaſe. For they know not what it is to ſtand in neede, they knowe not what neceſsitie meeneth: and therefore they are not touched therewith. Too bee ſhorte, when they be full, they thinke that all the world is ſo as well as they. This is the ſumme of Eliphas mynd in thys place. Now he applyeth the ſame to the perſon of Iob. He vpbraydeth him that the earth was not made for a ſmall number of men as the rich men thinke, whiche hauehave neuer ynough, but dayly are purchaſing more and more, ſaying thus too themſelues: Thys would ſerue well for my purpoſe, I muſt needes get in ſuch a peece of ground. They neede but ſixe foote when they hauehave theyr full meaſure, that is to ſay when they ſhall bee buried: and hee that hathe goodes ynough to find a hundred perſons is yet aferd he ſhould ſtarue for hunger. Lyke vnſatiable whirlpooles as they are, they woulde not content themſelues if they hadde the whole earthe in poſſeſsion, but would (if they coulde) pull the Sunne out of the Skye. For it greeueth them that the poore ſhoulde hauehave ſo muche in common wyth them as to inioy the brightneſſe of the ſunne: Thus theſe whirlpooles would deuoure all, and thynke that the world is made for none but them. Eliphas reproueth heere ſuche vanitie, according alſo as it is worthy too be condemned: howbeit hee dothe not well too applye the ſame to the perſone of Iob, and yet this doctrine is profitable for vsus. So then let vsus vnderſtande, that if a man abuſe his credite, and ceaſſe not to gather deceitfully bycauſe hee hath alwayes where with to compaſſe hys matters and too bring them too paſſe, but is of vnſtaunched and vnſatiable couetouſneſſe, and ſaythe, I will hauehave ſuch a thyng, and I can yet wind in ſuche a thing, and therefore nippeth and pincheth on eueryevery ſide: it is all one as if hee would hauehave the earth too bee made for hym alone. And thys is it that is meant heereby, ſaying, that they whyche hauehave authoritie in the earthe dwell therein. True it is that oure Lord woulde, there ſhould be gouernemente: it is not amiſſe that there bee riche men and poore: and both are created of God ſayth Salomon. In ſo ſaying hee meeneth two things, that is to witte, that the rich ſhould not deſpiſe the pore for as much as they are the creatures of God: nor the poore condemne the rich, for as muche as God would there ſhould be both riches and pouertie. So then it is very lawfull for a man to hauehave riches in poſſeſſion, and to inioy that whiche hee hath: But yet muſt hee know, that wee liue in the worlde with condition to vſe mutuall participation one to another, and God doth not only giuegive an habitation or dwelling to them that can lyue on their owne, but alſo ſaith that hee hath giuen the earth for an inheritance to men. And the ſame is ſpoken generally. And therefore although there be ſome in the world that hauehave not one foote of lād: yet muſt they hauehave a dwelling place in the worlde, at leaſtwiſe for their money, if they hauehave it not of their own: yea euen in a ſtrange countrey, if they bee not in their natiue countrie, and if God wil ſo trie thē. And if the rich that dwell by thē, go about to driue thē a far off by ſpreading of their wings abrode: it is as much as if they were angry with god, & in deſpite of him would take the whole world into their hād. This is it that we hauehave to note in this place: and it is a profitable leſſon, to teach thē which are aduanced to credite, not to be blinded with pride, not to abuſe their authoritie as they are wont to do. Then if a mā be rich, let him cōſider that he muſt not therfore occupie the whole earth. If he be in authoritie, he muſt not therfore deſpiſe the poore which are of no eſtimation. No: but they muſt ſupport one another & ſo behaue themſelues, that he which is rich may offer ſome meanes to the poore to liue with him, & that they may get their liuing honeſtly when they trauell for his aduātage. Let him that is poore (although he hauehave nothing of his owne) content himſelf, ſeeing that it pleaſeth god to make him able to get his liuing without doing iniurie to other mē: & let them ſo deale one with another, as cōmon ſocietie may be mainteined, and eueryevery man be nurriſhed and ſuſteyned. Thus then are the riche men warned not to deſpiſe the poore ſo proudly as they were wont to do: & the poore alſo to walke according to their degree and ſmall habilitie: and all men to liue as though they were lodged in this worlde by the hand of God and nurriſhed by his grace. This is the ſumme of that whiche we are taught in this place. It is ſayd moreouer, that Iob had ſent away the widdowes without any ſuccour or aid, and that he had broken the arme of the fatherleſſe: that is to ſay, that he had ſo throwen them downe: that whereas the poore fatherleſſe ſhoulde hauehave bin ſuccoured, they were rather oppreſſed. And here is ſpecial mention made of widowes & fatherleſſe children, bicauſe the Lord doth ſpecially cōmend them for that they hauehave leaſt ſuccour. For the wife is vnderunder the ſhadow of hir husband and vnderunder his protection ſo long as ſhe hath him aliue: and he alſo that is come to mans ſtate, is alredy able to mainteine himſelf. But a poore widdow hath neither Counſell nor meanes: and a poore fatherleſſe child knoweth not what things meane. Theſe therfore are more ready to be ſpoyled, & therfore our Lord would hauehave them ſo much the more commended: for we are wont to pleaſure them of whom we looke for recōpence. But contrariwiſe God intendeth to proue our charitie, whither wee will do good to them that are not able to requite vsus. And beſides that, looke where men be oppreſſed, there muſt we applie ſuch meanes as God hath giuen vsus. The ſame is to be ſeene in widdowes & fatherleſſe children: & therefore God hath cōmended them vntounto vsus. He ioyneth alſo ſtraungers with them, bicauſe they hauehave not many kinsfolk, nor are alied or lincked to a long traine of friēds by whom they might be mainteined. So much the more it becōmeth the children of God to hauehave pitie vpō ſuch perſons. To be brief, we ſee that God in his law & throughout the whole holy ſcriptures, declareth himſelf to be more greuouſly offended when widdowes and fatherleſſe children & ſtraungers are afflicted: than when any other men are hurt or harmed, bicauſe that they be deſtitute of all ſuccour. And therfore ſo much the more muſt we hauehave pitie on them: and bicauſe they hauehave no meanes to requite vsus, we ſhew our ſelues to be the children of God, when wee extend our charitie to them, and alſo God doth acknowledge the ſame, and putteth it in his accounts: and therefore let vsus not doubt but it is much more profitable ſo to entreat the ſtraungers, widdowes, & fatherleſſe children, than if men had alredy recompenced vsus. Contrariwiſe when we vexe thoſe that as now do lie open to ſo many iniuries, and do adde euill vponupon euil: we are come to the accōpliſhment of all miſchief, and it is a token that we are voyde of all humaine iudgement, and become like vntounto brute beaſts: & therfore Eliphas (to reproue this ſinne) ſaith heere, thou haſt reiected the widdow and not ſuccoured hir: thou haſt not holpen the fatherleſſe when he was troden vnderunder foote. To be ſhort, let vsus aſſure ourſelues that the lord would hauehave the weake to be ſupported by thē that hauehave beſt meanes and are moſt able. If wee do not ſo, we ſhew ourſelues not to be the children of God. For wherevnto doth God looke? or wherin doth he chiefly exerciſe his merciemercy and pitie? vponupon them that are oppreſſed and can beare no more. It is ſaid that we muſt reſemble our heauenly father. The triall whereby we ſhould ſhew that we are not called in vaine to be his children, is when wee are become like vntounto him. Now we know that although god be pitifull to al his creatures, and although his goodneſſe be poured out vponupon all men: yet neuertheleſſe he telleth vsus ſpecially that he regardeth them that are troden vnderunder foote and oppreſſed through iniuries and violences, and that he will help them, and be the defender of the fatherleſſe, and mainteine the widdowes and ſtrangers. Seing that God declareth thus much: it behoueth vsus to be like vntounto him in that behalf: and if we do the contrarie, it is a token that wee forſake God, and the fauour that he hath ſhewed vsus in choozing vsus to be his children. Thus much wee hauehave too note in this place. Now let vsus come to that which Eliphas ſaith: For this cauſe do ſnares cōpaſſe thee on eueryevery ſide, and ſodaine feare maketh thee aſtoniſhed. VVe muſt alwayes remember that which hath bin declared afore: namely that this was miſapplied to the perſon of Iob. But therwithall let vsus beare in mind generally alſo, that theſe things are laid before our eyes, to the end wee ſhould know that all miſeries and calamities are chaſtizements which God layth vponupon vsus for our ſinnes. Truth it is (as hath bin already ſaide) that God will not puniſh the ſinnes of men all alike: neuertheleſſe wee ſuffer not any thing but wee are thereby admoniſhed too examine our liues, and to ſigh and grone before God, acknowledging our ſelues giltie before his maieſtie. Thus much for one point. Furthermore, although God purpoſe ſome other end than the puniſhing of our ſinnes: yet it behoueth eueryevery of vsus to conſider himſelf when he is viſited of God, and not to ſhut our eies whē God doth ſhew vsus the light: if then at any time we be afflicted: Let vsus vnderſtand that god hath laid his ſnare for vsus. And why? For that we were as wild beaſts. For if wee had walked as the ſheepe of his fold, he would not hauehave layd his ſnares to take vsus. No mā will lay ſnares for Eawes and weathers: they are beaſtes that are eaſily handled: a man needes but whiſtle & they come. So then if wee would willingly come at the onelyonly voice of our God: he ſhuld not neede to hunt after vsus, nor to lay ſnares for vsus: for ſo men are wont to do with wilde beaſts. Let vsus know then that if god deale rigorouſly with vsus: it is for that we hauehave rebelled againſt him: & thervpon let vsus examine our liues, and enquire whether wee hauehave not offended him. And moreouer whē ſuch feare cōmeth vpō vsus that we be aſtonied therwith▪ bicauſe we hauehave not walked quietly in the obediēce of our God. For vntounto thē that are at peace with him, he promiſeth that he will keep them, although they were beſeeged of their enimies: and that although they were in the midds of many dāgers, yet ſhal they be alwaies in ſafetie, and ſleepe quietly and reſt vnderunder his ſhadow. Therfore if we be aſtonied with feare: let vsus vnderſtād that God puniſheth vsus bicauſe we hauehave not ſimply walked vnderunder his obedience. To be ſhort, euen as peace is a ſingular gift of God: ſo troubles that come vponupon vsus, are curſes ſent frō him. I ſaid that peace is a ſingular gift of God: & how is that? whē we ſhal hauehave called vponupon God with a true aſſurāce that he will heare vsus, and that he requireth nothing elſe but that wee ſhould come vntounto him: it is an ineſtimable benefite, and ſuch a treaſure as can neuer be ſufficiently valued: neither can we obtain the ſame but by the meanes of faith, when we know that God is our father in our ſauiour Ieſus Chriſt. Now this is not vnderſtanded onelyonly of the eternall ſaluation of our ſoules: but alſo for that in this world we hauehave the priuiledge to run vntounto God, and to cōmend our liues into his hands, and to ſeeke him in all our needes and neceſsities. VVhen we ſhall hauehave gotten this peace, that wee can ſtay our ſelues vponupon the prouidence of God, and caſt all our carcks & cares vponupon him, it is a ſingular benefite that god hath beſtowed vponupon vsus. Contrariwiſe, when we are troubled, it is ſaid it is an extreme curſe. And why? Is not the ſtate & condition of man moſt miſerable when he is in ſuch feare and aſtoniſhmēt, as he ſeeth nothing but daū gers on eueryevery ſide of him, and yet cānot come vntounto God for to find reſt and aſſurance in him? when man is in ſuch feare, is he not already as it were in hell? Yes ſurely. And therefore let vsus aſſure ourſelues that although all things come to paſſe as we would wiſh: yet if we hauehave not peace, it is nothing. Howbeit let vsus note alſo, that wee muſt not ſeeke our peace in this world, as the wicked do▪ for ſo lōg as they are not troubled nor moleſted, they perſwade maruellous things to themſelues, they triumph therevpon, & do all things to ſpite God withall. VVee muſt not hauehave a peace that proceedeth of retchleſneſſe and blockiſhneſſe. And why? For they which ſo triūph in this worlde, hauehave neuer any peace, but while they forget God▪ and that is a curſed peace. It were better for vsus to be in trouble that we might come vntounto our God, & ſeeke meanes to be reconciled vntounto him, than to be ſo paſt feeling. Let vsus note then that our peace may not be only while we liue at eaſe: But it muſt bee grounded in God & hauehave reſpect vntounto him. In the meane ſeaſon, let vsus knowe that when wee are in trouble, it is God that viſiteth vsus for our ſinnes: yea and alſo by this meanes he calleth vsus vntounto him to the end we ſhould ſeeke ſuch peace as he hath promiſed vsus frō him. In deede Eliphas ſheweth, that the troubles whereof hee ſpeaketh, and the feare wherwith Iob (as he thought) was ſeized, were only for that he could not truſt in the goodneſſe & fauour of god. And this is a very profitable thing and worthy to be noted. For it may happen that euen the faithful ſhal be in great troubles & anguiſhes (as they are not altogither without feeling) and yet God ceaſſeth not to giuegive them light. VVhen they ſee thēſelues in this cace, as it were in deepe dungeōs: yet hauehave they alwaies ſome light from God: they feele his goodneſſe: and when they hauehave receiued ſome comfort, he leadeth them ſtil forth ſo as they be ſtaied vponupon his promiſe which is infallible: To be briefe, what aſſault ſoeuer they hauehave, they alwaies lift vp their heads looking for their ſaluation frō him. It is as when a man is ready to be drowned, and God reache him his hand: Behold he is as though he were reſtored to life againe & looketh vp to Heauen. But when wee hauehave no light, and darkneſſe cōpaſſeth vsus on eueryevery ſide, ſo that we can perceiue no goodneſſe from God, nor that he is minded to ſhew vsus any fauour: then are we in a wofull cace. Therefore if wee will be aſſured in all theſe ſpirituall battels which we muſt abide in this world, which are ſo many feares & troubles as God ſendeth to trie our cōſtancie and ſtedfaſtneſſe: Let vsus determine with our ſelues to ſet our eyes vponupon this light that he ſheweth vsus, that is to ſay, vponupon the promiſes that he maketh vsus which are conteyned in his word. And if we herken diligently vntounto them, to ſtay and repoſe our ſelues wholly vponupon them: Let vsus not doubt but he will giuegive vsus ſuch quiet and reſt, as wee may ſay, Lord I will not be afeard of any euill, although I ſhould walke in the ſhadow of death ſo that I bee vnderunder the ſhadow of thy wings and in thy protection.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of our faultes, deſiring him to giuegive vsus ſuche knowledge of them, as it may not onelyonly cauſe vsus to confeſſe them, but alſo to hate them, and too bee diſpleaſed with oure ſelues for them, and too ſeeke meanes too bee abſolued of God from them, beſeeching him alſo that he will ſo guide vsus by his holy ſpirite, as we being wholly in his ſubiection and obedience, may ſeeke nothing elſe but to yeeld ourſelues obediēt vntounto his will. And for as much as he commaundeth vsus to liue togither in this world as brethren: let vsus continue in this brotherly vnitie which he hath conſecrated among vsus, and let eueryevery man imploy himſelfe to help his neighbours to the end that wee may vnfeynedly call vponupon him as oure father, and that hee may acknowledge and auouche vsus for his children: as he hath giuen vsus the teſtimonie of this adoption in our harts by his holy ſpirite, and by the grace that he hath ſhewed vsus in our ſauiour Ieſus Chriſt. That it may pleaſe him to graunt this grace not onelyonly to vsus but alſo to all people and nations of the earth. &c.