Sermons on Job, Sermons · Chapter 22 · Sermon 86
The .lxxxvj. Sermon, which is the fourth vponupon the .xxij. Chapter.
This Sermon doth ſtill proſecute the. 15. 16. 17. verſes, and ſome other part of the Texte therevnto annexed.
18 Yet hathe hee filled their houſes vvith treaſure: lette the intente of the vvicked bee farre from mee.
19 The righteous ſhall ſee them, and laugh at them, and the innocent ſhall mocke them.
20 Oure ſubſtaunce ſurely hathe bene hidden: and the fyre hathe deuoured the remnant of them.
21 Acquainte thy ſelfe vvith him, and deale vvith peace, and thereby thou ſhalte hauehave proſperitie.
22 Receyue the lavve of his mouth, and lay vp his vvoordes in thy heart.
WEe beganne yeſterday to declare to what end this ſaying of Eliphas tendeth, where hee reproueth Iob for ſaying, that God ſuffereth the wicked to proſper, and puniſheth them not, as it is truth in deed, according to the iudgement of the worlde. Eliphas and his fellowes had ſayd, that God doth neuer ſo delay his iudgemēts, but that they appeare here amongſt vsus: which is againſt experience: So that the ſaying of Iob is true, that wee muſt paciently abide till our God ſet all things in order againe: which ſhall not bee done in this world. VVe muſt thē walke in hope. And hope importeth ſo much, that wee ſhould not hauehave our ſight ſtayed vponupon things preſent, but that although al things were out of order, yet wee muſt quietly abide Gods pleaſure. Eliphas groundeth himſelf vponupon this point, that if we conſider the courſe of the world, we ſhal ſee that God hath at al times puniſhed the wicked. True it is, (as wee hauehave oftentimes ſayde) that God hath alwaies giuen ſome tokens of his iudgements, for to keepe men in awe: but ſo far off is it, that hereof we ſhould make a generall rule, that the ſame is contrarie to all reaſon & truth. Now let vsus come againe to that which hath bin alreadie begon to be handled. Eliphas ſpeaking of the wicked, attributed vntounto them ſuch a pride, that they vtterly refuſe God, & wil not hauehave him come neere them, Not that they do vtter ſuch woordes with their mouth: but bicauſe they can not abyde that God ſhould bring thē vnderunder his ſubiection, as it is ſeene. Then till ſuch time as God hath tamed men by his holie ſpirite, they can not beare the yoake, eueryevery man woulde hauehave libertie too do as hee liſteth: But heere is mencion made of them whiche hauehave bene hardened a long time, & are wearie of all good doctrine, and ſo hate it that they would wiſhe that they might neuer heare more wordes of it. The number of ſuch men hath alwayes ben to great as it is at this day. Furthermore when they are gone ſo far aſtray, as they refuſe the doctrine of God: they do al things to ſpite him withal, as though he could do nothing againſt them, and ſay, what can the Almightie doo vntounto vsus? Truth it is that they will not ſpue out ſuch blaſphemie: but yet they walke boldly like murderers, ſo as they care no more for any threatning, but make a mocke at all things: vntill the hand of God vrge them, and conſtraine them▪ they will go on ſtill in their wickedneſſe. Now this is aſ much as if they ſhoulde affirme, that they cared not for any thing that God can do vntounto them: and ſo to bee ſhort▪ we ſee, that Eliphas ment here to declare how farre men paſſe their bounds, when they hauehave a while continued in miſchief, and are become ſo diueliſh, that they cā not abide to bee admoniſhed, and brought into the right way: namely that they defie God as though hee had no more authoritie ouer thē. And it is not onelyonly in this place that we ſee it ſo: would to God we had not exāple therof before our eyes. But let vsus note that which hath ben touched: namely that the holy Ghoſt ment to ſhew vsus here as in a glaſſe, whether men fall headlong when they are a long time noozeled in their ſins: that is to ſay, that there is ſuche brutiſh beaſtlineſſe in them, as they runne with their heads againſt God. For there is no more remorſe of conſcience in them, as S. Paule ſaith: their conſciēces are rocked faſt a ſleepe, ſo as they make no more doubt of any thing. And it ſerueth to the end that we ſhould walke in feare, and pray vntounto God that he ſuffer vsus not to come into ſuch extremitie. Now let vsus go on foreward with the ſaying of Eliphas. He asketh of Iob, whither he hauehave marked the way of ſuch men, or whither be hath taken good heede of it. They which expound this ſentence, as though Eliphas reproched Iob for folowing them, or faſhioning himſelf like vntounto them, are deceiued: but rather he intendeth too ſay, that Iob is a man altogither without iudgement, for that he doubteth whither God puniſheth the wicked, ſeing he hath alwaies perceiued that he doth it. But herein is he deceiued, for that hee ſaieth alwaies. That might hauehave well bene: but yet God hath not ceaſſed to reſerue many puniſhments vntounto the time to come. He ouerthrew the citie of Sodome with the others neere vntounto it: but hath he done the like to al other townes, that were ſo giuē ouer to euill? No truly. He did once ſend a flud ouer al the world: yea but it was but once: and yet we ſee that mē hauehave not ceaſſed to prouoke his vengeance vponupon them. Yea: but we muſt not appoint him a law to puniſh ſinnes alwaies alike: he will deale as it pleaſeth him, & we muſt cōtent our ſelues with the order that he taketh. Yea truly for (as we hauehave ſhewed) if he reſerued no puniſhments, it would ſeeme that there ſhould be no iudgemēt, & that we ſhould no more come to any accoūts: And if al things wer ſo perfectly reſtored in this worlde, that there were no more to be wiſhed for, nor any thing to miſlike: thē would there be no more of the reſurrectiō. Therfore it behoueth our God too vſe ſuch meanes, as he do but onelyonly giuegive vsus ſome exāples whereby we may know that ſinnes ſhall not remayne before him vnpuniſhed, & that whereas he delayeth vsus as now, & holdeth vsus in ſuſpence till the latter day, it is too the end that wee ſhould not fixe our mindes here beneth, as though things were alredy ſo accōpliſhed, that there were no more to be wiſhed for. This is then a brief ſumme of that which Eliphas mindeth to ſay in this verſe, haſt thou not marked the wayes of the worlde? for this worde world ſignifieth ſometimes antiquitie: as if he ſhuld ſay▪ it is not now that God beginneth to puniſh the wicked, but the hiſtories of old times do ſhew vsus that he hath alwaies done ſo: it is ſo long ago ſince Sodome and Gomorrha periſhed, it is ſo long ago ſince the fludde was. Know thou thē that God hath brought the world vnderunder this rule, that he will deale with men according too their deſerts▪ Furthermore Eliphas hauing ſpokē of the puniſhmēt of the deſpiſers of god, & of thoſe that were gone ſo far out of order that they mocked at his power doth yet more aggrauate their malice when he ſayeth, neuertheleſſe God hath filled their houſes with treaſure. For if men were not bound vntounto God, they might wel excuſe thēſelues in that they do not yeeld thēſelues ſubiect vntounto him: but all excuſe is taken away, & men are guiltie of ſuch vnthankfulneſſe, that they muſt needs remaine amazed, when hauing perceiued that god by faire meanes draweth thē vntounto him, yet they hauehave ſet thēſelues againſt him, and would not by any meanes abide that he ſhould winne thē. Now we ſee what Eliphas ment by ſaying, that God had filled their houſes with treaſure. It is true that all men generally are boūden vntounto God, for aſmuch as they be created, placed in this worlde, and mainteyned there by him: but when God declareth himſelfe vntounto man more peculiarly: that is done to make him ſo much the more inexcuſable. As howe? Thus: too a man that is in proſperitie God ſendeth all things as he would wiſhe: the ſame man hath leſſe cauſe to murmure agaynſt God, than an other which is afflicted and tormented many wayes: and when the riche menne, and thoſe that liue ſo at eaſe, turne the head againe, & play the reſtie Iades, it is certaine that the ſame is to be compted a more haynous offence. And not without cauſe: for this gentle handeling which God hath thus ſhewed vntounto them, ought to ſoften their hearts: and although they were ſtubburne of nature, and had ſome fearceneſſe in them, yet God when he intreated them ſo gentily, hee meant too winne them by that gentleneſſe. Seing then that they be ſo wilde: their offence is doubled. And this is it that Eliphas ment in this place. And therefore let vsus on our parte learne too way aright the graces which God beſtoweth vponupon vsus, and the benefites whiche we receyue at his hande, which are vntounto vsus as many warnings to yeelde our ſelues obedient to him: and ſo farre forth to honour him, as to commit the gouernement and mayſterſhip ouer vsus into his handes. For if we be bounde vntounto a mortall man: although hee vſurpe authoritie ouer vsus into his handes. For if wee bee bounde vntounto a mortall man: although he vſurpe authoritie ouer vsus: yet wee will take it at his handes. And why ſo? I am bound wil we ſay, nature teacheth vsus that. And how much then ſhall we acknowledge our ſelues boūden vntounto our God, for the benefites which he hath beſtowed vponupon vsus, to him that hath created and faſhioned vsus, to him that maintayneth vsus, to him that ſo many wayes ſheweth himſelfe a father vntounto vsus. How can we yelde vntounto him that which we owe him? And therefore (as I hauehave already touched) let eueryevery of vsus looke well into him ſelfe, and conſider the benefites that God hathe beſtowed vponupon him, to the ende they may all be helpes vn to vsus, to bring vsus to his obedience, ſo that he may peaceably raigne ouer vsus, and guyde vsus, and we by no meanes rebell agaynſte him. And ſpecially when God ſhall hauehave dealt ſo fauourablie with vsus and poured out his liberalitie vponupon vsus: let that ſerue to make vsus tractable vntounto him, and let vsus not deſire God to eſtraunge himſelf from vsus, what ſhoulde become of vsus▪ ſhould we not think that all the benefites which we hauehave & receyue, proceede of nothing elſe but for that God is neere vntounto vsus? And if God were not with vsus, what good thing coulde we hauehave, ſeing that all commeth from him? So then the ſtate and condition of men is miſerable, when they aſſay to flee frō the preſence of God: ſeeing they ſeeke nothing but all miſchiefe. VVherefore let vsus learne to humble our ſelues when God ſhall hauehave filled vsus with treaſures: and let vsus not do as horſes that are to fatte, which kick agaynſt their mayſter: as God vpbraydeth the Iewes in Moyſes ſong. Let vsus not be like vntounto horſes whiche are to well fed, but let vsus ſubmit our ſelues vnderunder the ſubiection of our god: knowing that although wee hauehave receyued a great number of good things at his hande, in a minute of an houre he can bring vsus to pouertie: if he hauehave made vsus fatte, wee may in ſhort ſpace become leane: he needeth but to blow vponupon vsus, and behold all our wealth ſhal vaniſh away. Seeing it is ſo, then let vsus walke alwayes in feare, acknowledging the good things which wee inioy, to come of God, and doing him homage for the ſame: knowing that wee could not inioye them, if it pleaſed him not to continue his grace and fauour towardes vsus. Thus the riches ſhall be happie and bliſſed, and honours and pleaſures and ſuche like things ſhall not be meanes to make men drōke and to bring them aſleepe: but rather to make thē watchfull, and to put all things in Gods hands: as if they ſhould ſay, Lorde it is truthe that hitherto thou haſt vſed ſuche goodneſſe towardes vsus, that wee hauehave liued at our eaſe. But what? If thou ſhouldeſt but turne away thy face, behold we were vtterly vndon. So Lord, as thou haſt maintayned vsus & preſerued vsus vntounto this time: let it pleaſe thee ſo to continue euen to the ende. Now Eliphas ſayth here, that theſe were deſtroyed before the time, and that their foundation was as a riuer that is runne out. VVee ſhall ſee it ſometime happen to the deſpiſers of God, that whē they hauehave hoped to attayne vntounto maruelous things, God ſhall throw them downe, and they ſhall bee diſapointed of the vayne hope which they ſhall hauehave conceyued. VVee ſee it then: yea and although God ſuffer the wicked too liue and die in proſperitie: what is that to the purpoſe? for if we conſider the preſent life: I pray you of what continuance is it▪ VVe liue in deede: but yet man ſhal be alwayes ſuch, as the holy Scripture deſcribeth him to be, that is to ſay, as an hearbe that is greene. But aſſoone as the winde bloweth vponupon it, it withereth away: aſſoone as the ſythe paſſeth ouer it, the graſſe becommeth haye, his ſappe is dried vp, and it periſheth by and by, there nedeth but one broyling heate of the ſunne, and all is burnt vp. So then we knowing the frailtie of our life, ought not too thinke it ſtrange, that we bee compared too a riuer that is runne out and dried vp: or too a riuer whiche runneth in ſuche wiſe, that if there be ſome water as now: ſhortly after it is not ſuche as wee hauehave ſeene it too bee. This is a naturall thing. But Eliphas ſpeaketh here of a riuer that is ſo broken out of his bankes, as afterward it drieth vp, and hath no more his courſe. Euen ſo fare the wicked, whiche are become ſo bold, as they thinke they ſhall neuer fayle: but they ſhall be ſo waſted, that there ſhall not remayne one droppe of ſtrength in them. So then if wee take not this ſentence according to the minde of Eliphas: wee may gather a good and profitable doctrine out of this place: that is to ſay, that although God do not puniſh the wicked at the firſt, euen in this life: but ſpareth them: yet they ceaſſe not too be like vntounto a riuer that runneth out: there is no ſoundneſſe in them▪ yea and they ſhall periſh before theyr time. And why, before their time? bycauſe they perſuade themſelues that their ſhal liue heere for euer, and thinke that thier felicitie ſhall continue alwayes: but God cutteth off there life, and laugheth them too ſcorne: And when they ſay, my ſoule fill thy ſelfe, and thinke that they ſhould ſwallow vp the whole worlde: they ſhall be but a ſtrawe breadth from their liues ende: for God throweth them downe. It is not without a cauſe then that he ſayth, that they periſh before their tyme, for they are diſapoynted of their hope when they promiſe themſelues long life: and our God cutteth them ſhorte, as it is ſayde of them, that they are, as if a man ſhoulde cutte the threede of a weauers webbe. It ſeemeth that the threede ſhoulde go ſtill on, when wee ſee the weauers worke apace, but the threde breaketh and the webbe ceaſeth. So happeneth it to the lyfe of man, when we thinke to go forward, and it ſeemeth vntounto vsus that we ſhall neuer hauehave an ende, wee are become dronken with our ſelues, and beholde, in the meane ſeaſon God cutteth of the threede, & there is no more to do. Let vsus then minde this doctrine here, ſo that when wee knowe the ſhortneſſe of our lyfe, wee may ſo conſider the heauenly enheritance which is promiſed vsus, that our expectation may bee ſettled there, knowing that all they that lay their foundation in this worlde, hauehave no great ſureneſſe, bicauſe they builde vponupon the water, or in the ayre. All that then muſte vaniſhe away: as wee ſee that God puniſheth the preſumption of them that buyld in this world, & put their truſt in things preſent: he ſheweth thē that they do nothing elſe but buyld in the water, or in the ayre, as wee hauehave ſayd. There is nothing but the kingdome of heauē that is certaine & vnchāgeable. VVe muſt then be grounded there: that is the true ſtay, as the Scripture ſpeaketh of it. This is a brief note of that which wee hauehave to marke out of this place. And that wee may yet profit more by this doctrine, lette vsus way this ſaying, before their time, that the wicked ſhall bee deſtroyed before their time, bycauſe our God taketh them hence, as if he ſhould pul them vp by the rootes by force. For they faſten themſelues here vpō earth, as though they ſhould neuer be taken away: they take roote here, but it is onelyonly in imagination. The wicked then and the deſpiſers of God ſhall take ſuch roote in their pryde, that they ſhall thinke they hauehave a foundation an hundreth foote deepe in the earth, and that it is impoſsible to ſhake them: yea, but God wil giuegive them but a little fillup, and they ſhal be ouerthrowne: for this roote is but imagined. And ſo it is not without cauſe that he ſayeth, the wicked periſh before their tyme. Neuertheleſſe, let vsus hold faſt that which hath bene ſhewed: that is to ſay, that if the time continue long, and we do not perceyue that our God will repreſſe the wicked and deſpiſers of his maieſtie: let vsus not therfore be diſcouraged. Let vsus walke on ſtill, and ſuffer God to vſe his libertie: that is too witte, if it ſeeme good vntounto him, let him chaſtiſe the wicked in this worlde: if nor, let his iudgement be hidden from vsus vntill wee come to the latter day, when all things ſhall be diſcloſed. Eliphas ſayeth moreouer, that the rightuous ſhall ſee them & laugh at them, and the innocent ſhall make a mocke at them. It ſeemeth at the firſt ſight that this is not cōuenient, ſeing that the children of God ought to folow their heauēly father. VVe know that God is inclined to merciemercy and pitie: and when men mocke at them that are afflicted, the ſame is not without crueltie. How is it then that the holy Ghoſt attributeth ſuch an affection to the childrē of God, as to mocke at the wicked, when they ſee them ſo throwne down? Let vsus note firſt of al, that for to behold the iudgements of God aright, & to take ſome profite thereby, we muſt be purged of all our carnall affections: we muſt not be led with a deſire of vengcāce, nor be moued with exceſsiue paſsions, as wee are wont to be: all that muſte bee amēded in vsus, and we muſt hauehave a pure & cleere ſight to behold the doings of god. If we be thus diſpoſed, we may then without any crueltie mocke at the wicked, whē god deſtroyeth them: as in deede wee muſte like well of the iudgements of God: and finding them good, wee muſte alſo reioyce at them, bycauſe that our ſaluatiō is thereby aduāced, and god thereby declareth his louelove that hee beareth vsus. Let vsus learne then that when God puniſheth the ſinnes of the wicked, wee hauehave matter to reioyce at. Yea but wee muſte knowe wherefore. There are two cauſes: we hauehave cauſe to reioyce, for that god thereby declareth himſelfe to be a iudge, and his glorie and his maieſty do therby appeare. Lo this is a matter of reioyſing: for as oft as our God ſheweth himſelfe, & giueth vsus ſome triall of his ſtrength and power to glorifie him, it behoueth vsus to reioyce at it. For what greater ioy can we require, than the preſence of our God, and that he ſhould thus draw neare vntounto vsus? And for the ſecond cauſe, God thereby declareth that he hath a care ouer vsus as ouer his children whē he puniſheth our enemies, and thoſe that troubled vsus & delt outrageouſly with vsus. God thē by chaſtiſing the wicked, doth ratify & cōfirme the louelove that he beareth to the good & faithfull mē. This is againe a ſecōd cauſe of ioy. But yet wee muſt (as I hauehave ſayd) be cleane purged of all deſire of vengeance, and of all malice. To be ſhort, when we hauehave put off al that is of our fleſh, & the ſpirit of God guydeth vsus, we ſhall hauehave a right & pure zeale, to reioyce at the fall of the wicked, and to take ſome profite by the iudgements of God. There is yet one thing to be noted, which is that where it is ſayd, that the righteous ſhal mocke at them whom God ouerthroweth and deſtroyeth: the ſame is not ment of all thoſe that are afflicted: for there be many whome God chaſtiſeth for their wealth, whiche are not men altogither paſt amendment: and he puniſheth them only in their bodies, too the ende that their ſoules might not periſh. But heere is no mention made but of the reprobates. VVe know not whom God hath vtterly reiected, except he ſhew them vntounto vsus, as he did them of Sodome and Gomorrha, and thoſe that were deſtroyed by the floud. Here wee hauehave a certaine teſtimonie of the extreme vengeance of God, for there was no place of repentance left for thoſe wretched perſons, bycauſe they made themſelues vnworthie of merciemercy. Of theſe thē & other ſuch like we may reioyce. But when God ſhal chaſtiſe our neighbours, and wee knowe not yet whether he wil hauehave pitie on them, we muſt hauehave cōpaſsion on their miſeries, and be ſo moued with the iudgements of God, as we may conceyue hope that he will ſend ſome releaſe to them that are ſo afflicted. Too bee ſhorte, thus muſte wee put this texte in practiſe. True it is, that this doctrine thus briefly touched, might bee darke: but if eueryevery man note well that whiche I hauehave touched, he may afterwarde more at large thinke on it: and ſo the things that are thus briefly touched, may neuertheleſſe content vsus. Firſt of all I hauehave ſayd that wee muſt vſe ſuch gentleneſſe towards all our neighbours, as to wiſh their health, and to be ſorie for their euils: as S. Paule teacheth vsus that the rule of charity requireth. Lamēt (ſayth he) with them that ſuffer. And we ſee that the children of God hauehave alwayes had this affectiō and zeale. Yet if we ſee that God puniſheth ſinnes, we may alſo reioyce at it: yea and for as much as God therein declareth & ſheweth himſelfe vntounto vsus, our ſayth muſt bee the more and more ratified and confirmed in him, when we ſee that he hath a care ouer mankind, and that all things are guyded by him. Now it followeth, that our ſubſtance is not conſumed. True it is, that worde for worde it is, if our ſubſtance bee not conſumed or bidden. For the Hebrue worde ſignifieth two things: properly it ſignifieth too hide: but bycauſe when a thing is hid, it is no more ſeene, & it ſemeth that it is quite gone: by the likeneſſe that is betweene them, it ſignifieth ſomtimes to cut off, and to bring to nothing. Furthermore it ſeemeth that he ought to hauehave ſayde, was not their ſubſtance deſtroyed? referring the ſame to the wicked. And in deede the place was ſo tranſlated by the Greekes. But if wee beholde it narrowly, it ſeemeth that the natiue ſenſe is this: yet our ſubſtance was not bidden. And let vsus note, that it is a maner of ſpeach muche vſed among the Hebrues, whiche importeth a greater affirmation: as if it were ſayd, yea, it is certaine that our ſubſtance is hid. Alſo the worde Substance importeth our ſtate, our being, that which wee hauehave in hande and the way to preſerue vsus, or reſtore vsus. I ouerpaſſe the expoſitions that they giuegive vponupon this place, whiche doo not agree with it: let vsus ſimply hold that which Eliphas meneth to ſay. He maketh here compariſon of the rightuous with the wicked, and of the faythfull, with the deſpiſers of God. As concerning the faythfull (ſayeth he) of a truth our ſubſtance is hidden. Now when hee vſeth this worde, by de, hee meaneth not that their ſubſtance is periſhed or loſt: but contrariwiſe, that it is layd vp in ſafetie, as a treaſure. How commeth it to paſſe, that in the midſt of ſo many dangers as wee are in, yet we remayne vpright and are vpholden, if wee were not as it were vnderunder the wings of God? To be ſhort, if we were not as it were in ſecrete & layd vp as a treaſure: it is certain that our life eueryevery minute of an houre ſhould be takē frō vsus one way or other. So thē we hauehave here a very good doctrine, whē it ſhal be thus vnderſtāded according to the ſenſe of the texte. For thus ſhall the righteous ſay: Our ſubſtāce and ſtate (that is to ſay, the power to mayntaine vsus & preſerue vsus,) is all of it hidden. But as for that which is left vntounto the wicked: it is deuoured by the fyre: That is to ſay, God leaueth them nothing at al, in ſomuch that they muſt needes be deſtroyed with all their wealth. It is true that during this mortal life, it may ſeeme that we are fwallowed vp & quite ouerwhelmed, that we are in great diſtreſſe, and to be ſhort, that we hauehave nother ſtrēgth nor ſubſtāce. But ſo much the more muſt we practiſe this doctrine, & apply it to his right vſe by following that which S. Paule teacheth vsus, namely that we are dead & our life is hidden. S. Paule ſhewing what is the ſtate and cōdition of the faithfull, whyles they are in this world, ſayeth that their life is hiddē, as if it were not at all: But it is hiddē in a good ſtorehouſe: for (ſayeth he) it is hiddē in God, with our Sauiour Ieſus Chriſt. The life of Ieſus Chriſt being in heauē in that glorious bodie in the which he was rayſed vp, is not made manifeſt vntounto vsus, for if we loke wher Ieſus Chriſt, or his kingdome is, we ſhall not perceiue by our naturall wit, what is become of him. Neuertheleſſe ſeing our life is hiddē in heauē with Ieſus Chriſt, we may bee well aſſured of it. So then wee note in the firſt place, that God minding to proue our faith & hope, will ſuffer vsus to bee cōpaſſed about with many dangers, and our life to hang, as it were vpō a threede: and the windes to carie away our ſubſtance eueryevery way. To be ſhorte, in ſteade of hauing one drop of life: hee wil ſuffer vsus to hauehave a thouſand deaths before our eyes, ſo as we ſhall thinke that we ſhould periſh a thouſand wayes. But let vsus not feare for all that, ſeing that God kepeth vsus vnderunder his ſhadow. For ſo long as we hauehave that place to retire vntounto, we ſhal be in good ſafetie. Thus then muſt wee practiſe this doctrine. And afterward when we caſt our eyes vpō the wicked & behold their deſtruction, let vsus be ſo muche the more aſſured of Gods goodneſſe, & take an occaſiō ſo much the more to magnifie him, ſaying: O Lorde what a priuilege is this, that thou haſt giuen vsus, ſeing that our life is in thy hand, and that thou art become the keeper therof: & yet wherein do we differ from them whom we ſee to be cō ſumed? we ſee them come to deſtructiō, we ſee that that which is left vntounto them, is cleane waſted: & Lord wherin do we differ from them? In nothing truly, ſauing that of thy meere merciemercy it hath pleaſed thee to chooſe vsus vntounto thy ſelf as thine inheritance, that thou mainteyneſt vsus, and giueſt vsus grace too walke in thy obedience, and that thou doeſt continue ſuch benefits in vsus, as thou haſt begōne, and guydeſt vsus in the way of ſaluation. Frō whence Lorde cōmeth all our wealth. And yet we ſee what a priuiledge thou giueſt vsus, as though wee were exempted frō all the miſeries of this frayle life, asthough wee were no more to be counted amongſt men. Now Lord ſeing that thou doeſt this honour, and beſtoweſt this benefite vponupon vsus: muſt we not needes magnifie ſuch goodneſſe of thine towardes vsus? Thus I ſay, when wee hauehave knowen what fauour God ſheweth to his faythfull ſeruants, we ought to be ſo much the more confirmed therein, and alſo ſtirred vp to giuegive him thankes for the ſame. And bycauſe it can not be done vnleſſe wee beholde the deſtruction of the wicked, and reioyce thereat: therefore alſo it is good for vsus to knowe, that when God puniſheth the wicked, and poureth out ſome token of his vengeance vponupon thē, it is done to aſſure vsus the more of his fatherly fauour & louelove that hee beareth to vsus warde. Nowe when Eliphas hath thus ſpoken, he exhorteth Iob to acquaint himſelfe with God, and too bee at peace with him, ſaying, that the ſame ſhall turne to his proſperitie. And after that he addeth, That be ſhould receyue the lawe of God, and place his wordes in his harte. In ſaying that Iob ſhould acquaint himſelfe with God, his meaning is that hee had earſt withdrawne himſelf from him: And in ſaying that hee ſhould be at peace with him, he ſignifieth that by his wicked life hee had declared himſelfe as an enimie to God. This is euill applied too his perſon as we hauehave already ſeene: but yet the doctrine of it ſelfe is true and very profitable. And howe is that? firſt of all it is heere declared vntounto vsus, that when menne runne aſtry, it is as muche as if they eſtranged themſelues from God. Therfore when we be giuen ouer to our vices: wee ſpyte God, and are a let vntounto him that he doth not drawe neere vntounto vsus: and it is as much as if we ſhould take our leaue of him, or els runne away from him without taking any leaue at all. And in deede it is not without cauſe that the Scripture ſayeth, that men hauehave not the feare of God before their eyes, & that they knowe God no more, when they take ſuch libertie vntounto themſelues. VVee ſee them that men growe, as it were wilde, and become ſuch brute beaſts, that they be nomore of the houſhold of God: and yet thinke they be in good caſe when they be ſo departed from him, ſo long as they thinke not vpō their vices and ſinnes. Thus much for the firſt. Secōdly it is ſhewed vsus, that mē make warre againſt God. There needeth no Herault nor trumpette to make a ſolemne defiance: for men ſhewe themſelues mortall enimies of God and wage warre agaynſt him, ſo oft as they runne aſtray, and pepart from his obedience. If the ſubiects ſhould riſe vp againſt a King, I pray you were it not a warre much more wicked, than if there had bene ſome colour of reaſon, and the ſolemnities obſerued, as it is wont to bee? Nowe when men giuegive ouer thēſelues to wickedneſſe, they put themſelues in armes againſt God: for it is moſt certayne, that looke how many wicked affections and luſtes be in vsus, ſo many men at armes hauehave we ready to fight againſt God and his iuſtice. So much the more then behoueth it vsus to note well thys place, that is to wit, that we can not take vntounto our ſelues ſuch libertie to do euill, but it is to take away al the familiaritie that wee hauehave with God, and to become wylde beaſtes, and ſo to ſtray from him, that we be no more vnderunder his hande and obedience. But yet there is a greater miſchiefe & further out of ſquare, which is that willingly and wittingly we raunge our ſelues in battell agaynſte God. How ſo? Behold what a horrible thyng it is that the creature ſhould lift vp himſelfe againſt him that hath faſhioned him. And what ſhall we get by it? who ſhal hauehave the victorie? we ſee well that we are worſe than madde, ſeing that wee ceaſſe not yet to run thus ragingly againſt him. This is it that we hauehave to note vponupon this place. And on the contrary part, let vsus follow the exhortation that is giuen vsus heere: whiche is, that if for a time we hauehave gone out of the way, and our luſtes hauehave cauſed vsus ſo to ſtray and ſcatter abrode, that we are become wilde beaſts, ſo as our God can lay no hande on vsus, and that wee hauehave not kept our ſelfe vnderunder his gouernement as it behoueth vsus: let vsus ſeke to acquaint our ſelues with him, that is to ſay, lette vsus indeuer to winde our ſelues into his familiaritie. And how ſhall that be done? we know that our God calleth vsus vntounto him by his woorde. And when he ſeeth that we bee gone aſtray and out of the way, he ſayeth, come agayne, come agayne. God then cauſing his worde to be preached vntounto vsus, tēdeth to no other end, but to make vsus …ame, whereas wee hauehave bene wilde: that is too ſay, to be taught and to be layd hande on at the firſt. VVhen we hauehave learned this leſſon, wee ſhall hauehave profited well for our whole life: wherto tendeth the whole holy Scripture but to make vsus famililiar with God? True it is that oure God for his part doth ſhew himſelfe ſo familiar, as that there can be nothing more: he is as a nurſe and as a mother: he doth not onelyonly compare himſelfe to the fathers which are louing and gentle to their childrē, but he ſayth alſo that he is more than a mother & more than a nurſe. Seing then that God vſeth ſuch familiaritie with vsus: let vsus be no more lyke wylde beaſtes: and if wee hauehave bene, let vsus not cōtinue ſo ſtill. And when we ſee that we hauehave bene ſo froward and ſo madde as to moue warre agaynſt him by our ſinnes: lette vsus ſeeke meanes to bee at peace with him. And how ſhall that be? It lyeth not in vsus to do it: but hee muſte preuent vsus by his infinite goodneſſe. VVhichWhich thing hee doth when the Goſpell is preached, whiche is named the doctrine of peace, and (as S. Paule ſpeaketh of it) it is the meſſage of reconciliation. Seeyng then that God calleth vsus to him, of his owne good will, & preuēteth vsus, nor tarying til we come to ſeeke peace with him, but cōmeth before vsus, & ſeeketh nothing elſe, but to be reconciled with vsus: let vsus not be ſo vngracious as to reiect him through our vnkindneſſe, & to make no acc…pt of the benefit which he offereth vntoo vsus: but let vsus wyth true humilitie yeeld ourſelues ſubiect vntounto him, knowing that he is ready to receyue vsus in the name of our Sauiour Ieſus Chriſt, & will cauſe vsus to feele that he wil be a gentle & pitifull father vntounto vsus, if we be true childrē to him.
Nowe let vsus fall downe before the face of our good God with acknowledgemēt of our faults, knowing that if he would deale rigorouſly with vsus, wee ſhould be a hundreth times ſwallowed vp, & alſo that we are not worthy to be maynteyned in this mortal life: & therefore muche leſſe worthy of the heauenly inheritance & infinite glory which hee hath prepared for vsus in heauen. So then acknowledging our ſinnes and vnbeleefe wherevnto wee are ſo much inclyned, let vsus pray him that of his merciemercy it will pleaſe him to beare with vsus, vntill the attonement be made betweene him and vsus, and that wee may take ſuch profit by all the chaſtiſements that hee ſendeth into the world, as we may alwayes acknowledge him to be the iudge of the worlde, and that he will leaue no iniquities vnpuniſhed, how long ſo euer he tarie. To the ende that by this meanes wee that are his children may bee moued to feare and honour him as our father, knowing that hee prepareth for vsus an eternall inheritance in heauen, notwithſtanding that as now we be in a poore and miſerable ſtate here in this worlde. That it may pleaſe him to graūt this grace not only to vsus, but alſo to all people, &c.