Sermons on Job, Sermons · Chapter 15 · Sermon 59
The .lix. Sermon which is the third vponupon the fiftenth Chapter.
17 I vvill tell thee, heare me: I hauehave ſeene, and I vvill declare vntounto thee.
18 VVhat vviſe men hauehave told, as they receiued it from their fathers, and hauehave not concealed it.
19 To vvhom alone the land vvas giuen, and the ſtranger paſſed not through them.
20 The vvicked is alvvayes as it vvere in a trauell of childe, and the number of yeres is hid from the outrageous.
21 The noiſe of feare is in his eares: vvhen he is in peace, behold the deſtroyer ſhal come vponupon him.
22 He beleeueth not to get out of darkneſſe: he ſhall ſee the ſvvorde.
YEſterday we ſawe in what plight man is when hee is out of Gods fauour: that is to wit, that ther is nothing but confuſion and filthineſſe in him: ſo farre is hee off from beeing able too hauehave anye rightuouſneſſe that maye ſtande before God. Nowe in the meane while we hauehave to conſider Gods great goodneſſe towardes vsus in clothing vsus with a rightuouſneſſe that ſurmounteth the ryghtuouſneſſe of Aungels. VVee bee as wretched and miſerable ſinners as can be, and yet notwithſtanding God maketh vsus ryghtuouſe after a more excellent and precious maner than the very Angels are as in reſpect of their nature onelyonly (for otherwiſe, they be partakers of the glory of Ieſus Chriſt,) bycauſe he is the common head of all. For Chriſtes rightuouſneſſe is giuen vntounto vsus, which farre excelleth the rightuouſneſſe of the Angels. And heerein wee hauehave cauſe to magnifie the goodneſſe of our God. But in the meane ſeaſon let vsus come to the matter that Eliphas purſueth heere. He treateth of a thing that it is true in it ſelfe, if it were rightly applyed: that is to witte, that the wicked neuer hauehave any rest, but are in ſuche vnquietheſſe, as they neede none other hangman to torment them than themſelues. But heerevpon he concludeth amiſſe, that Iob is a wicked man. For although hee were aſtoniſhed at his greefes, yet notwithſtanding (as hath bene ſayde already) hee ceaſſed not to truſt ſtill in God. The doctrine therefore (as I ſaid) is good and holy: but the ſame muſt bee applyed accordingly. And for this cauſe I tolde you that in reading the holy ſcripture, wee muſt alwayes pray God to giuegive vsus the skill and diſcretion to perceiue to what end he tendeth, and what his drift is, that wee may fare the better by that which ſhall bee ſhewed vsus: for wee ſhall goe continually backward if God driue vsus not forward. But to the ende we may take the more profit by that which is conteyned here: let vsus followe the proceſſe of Eliphaſsis wordes, Heere mee (ſaith he) and I will rell thee what I hauehave ſeene. Hee ſpeaketh of his owne experience: and afterward hee addeth, that the ſame doctrine was receiued and hilde after the ſame manner among the wiſe men too whome God hath giuen the grace not only to be able to rule well thē ſelues, but alſo to hauehave the gouernment of Realmes and countries: and he addeth, that they hild them peaceably with out any paſſing of ſtranger through them: that is to ſay, without any mans vſurping of that whiche God had put into their handes. Verely whenſoeuer God indueth men with excellent gifts, we muſt not diſpiſe the ſame, but conſider that the ſprite of God dwelleth in them, and that if we be ſo skornefull as to refuſe that which they tell vsus, the iniurie thereof redoundeth not to a mortall wight, but too the liuing God. For thereafter as God vttereth his gracious giftes, ſo will he hauehave vsus alſo to receiue them to oure common profite. Eliphas therefore hath ſome good colour and pretence to alledge the authoritie of ſuch as had ruled Realmes and countries: but yet is not that inough, except we knowe that it is God which ſpeaketh. And for performance thereof, ought we to truſt to the authoritie of men? True it is that God commaundeth vsus too bee teachable, and not to bee ſtubborneharted and harde to yeeld obedience, when we knowe that the thing which is told vsus is true. And ſo ye ſee howe the authoritie of men ought to bee receiued. But if they fall to turning of the truth vpſide downe, and to conuerting of it into falſhood, there is no reaſon why men ſhould bee wended vntounto thē. Therefore we muſt beare this point wel in remembrance. For wee ſee there are two vngracious extremities. The one is when men reiect all knowledge and wiſdome. For if there be any men among vsus, whome God hath aduanced aboue others, and vntounto whome he hath dealt greater abundance of his holie ſpirite: it is certaine (as I ſayde afore) that in deſpiſing them, wrong is offered vntounto God: Neuerthleſſe, wee ſee many ſtubborne folke, which will not by any meanes ſubmit themſelues to the counſell or aduiſe of any man. There is alſo another extremitie, which is, that being poſſeſſed with a forecōceiued opinion that a man is skilful, of great wit, and wel experienced, we be ſo ſotted therewith, as wee looke no whit further. But wee muſt not ſuffer our ſelues to be led ſo: for God doth alwayes reſerue his owne right to himſelfe. And what is that? Verely that we ſhould be ſubiect to him alone, ſpecially in cacos of ſaluation▪ True it is that there are ordinances and ciuill pollicies of men, whereto wee muſt be obedient, but yet is all that referred vntounto him, and dependeth vponupon him. In the meane ſeaſon ye ſee here a reſolute poynt, which is that God will hauehave vsus to be taught at his hande. For when we yeld ſuch authoritie vntounto mē, what do we elſe but rob God of his authoritie and preheminence? This extremitie therefore is to be condemned as well as the other. The meane betwixt theſe two vices is, that when wee ſee that God hath beſtowed of his gracious giftes vponupon any man, we muſt hauehave him in eſtimation, take counſell willingly at his hand, and vnderſtand that in deſpiſing him we doe wrong vntounto God, bycauſe it is his will that we ſhould honor ſuch. Is it ſo? Yet notwithſtanding let vsus not ceaſſe to diſcerne, leaſt we be beguiled vnderunder the ſhadowe of ſome opinion that we ſhall hauehave conceiued of ſome mortall man, and therby be turned out of the right waye, and God alſo diſfeated of his preheminence by the ſame. Thus muche concerning this poynt. Now Eliphas addeth, that theſe men hauehave not concealed the thinges that they had learned of their forefathers. VVherein he ſheweth, that they had behaued themſelues faithfully. For whenſoeuer God giueth vsus the grace to be well taught: he doth it not for ourſelues only, but to the intent that others alſo ſhould be drawn to the ſame knowledge, and that we ſhould all of vsus bee partakers togither of the thing that hath bin giuen vsus. And heere ye ſee that Gods inſtructing of vsus firſt, is to the end that when we ſee our neighbors ignorant, we ſhould indeuer to leade them with vsus into the ſame way wherevnto wee our ſelues are entred already. Hee that knoweth Gods truth, muſt not keepe it cloſe to himſelfe, as though it were but for him alone. VVhat then? He is bound to his neighbours. And therefore if he ſee them go aſtray, let him reach them his hande, let him call them to hym, and let him ſhewe them what hee knoweth. For wee neede not bee afrayde that it ſhall bee any preiudice or hinderance to vsus, thoughe all men bee made patakers of that which God hath gyuen firſt of all vntounto vsus. If a man hauehave but ſmal ſtore of worldly goodes: ſurely if he deale them forth vntounto others, he ſhall ſoone ſee the ende of them. But when God hath inlightned vsus with his worde, and alſo giuen vsus his ſpirite: the more wee laboure too giuegive vntounto others, the more ſhall wee bee inriched our ſelues. Thus yee ſee a ſentence which wee ought to marke well when Eliphas ſayth, that thoſe to whome God had giuen ſingular giftes aboue others, had not concealed the thing that they had learned of their aunceters. And heere alſo yee ſee the marke that God gaue vntounto his ſeruaunt Abraham, to ſhewe that hee would vſe well and faithfully the couenant which he had receyued. Abraham (ſayth hee) will indeuer to teache his houſholde and thoſe that are to come after him: hee will ſhewe them the ordinaunces and Statutes of the Lorde. Then lette vsus marke well, that when God openeth oure eyes, and is ſo gracious to vsus as to teach vsus his truth: it is not too the end that eueryevery man ſhoulde keepe it to himſelfe, and other men hauehave no parte nor portion of it: but we muſt (as much as in vsus lyeth) draw all the world to it. Nowe then ſeeing we be bound to all men in general, yea euen vntounto thoſe of whome God hathe not giuen vsus the charge: what ought a houſholder to do towards his ſeruauntes and children? VVhat ought a miniſter of Gods worde to doe, who is ſpecially appoynted to that office? VVhat ought a magiſtrate to do, ſeing the ſword is giuen vntounto him, and he ſitteth in Gods ſeat? Then let vsus marke well, that although we hauehave nothet wife, children nor ſeruantes: yet notwithſtanding if God hauehave beſtowed any gifte v̄pon vsus, we be bound to diſtribute it abroade, and to make it common to all men to their edification. Marke this for one poynt. Much more reaſon is it, that if a man hauehave a houſholde, he ought to be ſo much the watchfuller and carefuller to inſtructe and teache thoſe whome God hath committed to him, and of whome he ſhall render an account. Such as are ordeyned to be Shepherds to feede Gods people, muſte imploye all their ſtrength and power therevpon, nother muſte they openly or particularly conceale that which they hauehave receyued: according wherevnto Sainte Paule ſheweth that hee is cleare from blud: that is to ſay, he is not faultie before God, for hee had taught them Gods truthe faythfullye without ceaſſing, as well at home in theyr houſes as openly abroade. Alſo let the Magiſtrate for his parte looke too himſelfe, and let him not through negligence quenche the lyghte that God hath put into him. But to the vttermoſte of his power let him indeuer that iuſtice maye reigne and hauehave hir full courſe, that God maye be honoured and his truth receyued, and that leaſings and all thinges that are contrarie to true Religion may be done away. Lo what wee hauehave to remember in this ſtreyne. Nowe whereas Eliphas ſayth, that God had giuen them the land and no ſtranger had paſſed through it: it is to expreſſe that they had receyued an excellent prerogatiue from aboue. For it is certaine, that if a man be able to mainteine the gouernement that is put into his hande, it is a token that God fauoreth him, and it becommeth him to acknowledge that benefite: For there is no pollicie of manable to do that throughly. Alſo wheras Eliphas ſayth, that thoſe of whom he ſpeaketh, had reigned peaſably, and that God had bliſſed them in ſuch wiſe as they were not troubled, but had ſo guided their ſubiectes as their dominion conteined in quietneſſe: thereby we be done to vnderſtand, that when God maynteineth ſtates, and a countrie is in peace, wee muſt not father it vponupon mortall men, but acknowledge it to be the ſpeciall benefite of God. And our acknowledging of it muſt not be honoring the men by whome God ſerued his turne in doing it, but alſo in yeelding God his due prayſe. Nowe let vsus come to the chiefe article that we hauehave touched. Eliphas ſaith that the wicked man is alway as it were trauelling with childe, that he neuer hath any rest, that hee is in continuall tormente, that hee looketh euer at the ſworde, and that he knoweth not the number of his dayes. And our Lorde vſeth the ſame threat againſt the tranſgreſſers of his lawe: namely that he will ſende them ſuch a fearefulneſſe, that their life ſhall hang afore them by a thread, that their eyes ſhall bee ſunken in their heade, and that they ſhall bee in ſuch anguiſhe of mynde, that in the morning they ſhall ſay, who will warrant mee my life vntill night? and when night is come, howe maye I indure till tomorrowe? Lo howe God puniſheth ſuch as walke not purely according to his law. And in good faith what pureneſſe is there in our life? If we deſire to be at reſt, and not to be toſſed with any cares, it behoueth vsus to knowe that we be in Gods protection, and we muſt be fully reſolued of it: and then it is certayne that wee may paſſe through fire and water: that is to ſay, hap what hap will, wee ſhall bee ſure of a good and ſtedfaſt leaningſtocke. But if wee knowe not that God watcheth ouer vsus, or at leaſtwiſe if wee thinke hee is againſt vsus: wee muſt needes be afrayde and not knowe where to become. Therefore it is not without cauſe that God vſeth the ſaid manace againſte the tranſgreſſers of his law. And ſo is Eliphaſsis ſaying very true, that the wicked is alwayes fearefull according alſo as the Prophet Eſay likeneth the thoughts of wicked folkes too waues that beate one againſte another. VVhen any tempeſt is, yee ſee the water ſtirreth, and the waues come ruſhing one againſte another, and breake aſunder. Euen ſo is it with a man that is not ayded by God. It is not any one paſsion that ſhall carrie him away and torment him, but there ſhall bee many contraries, and hee ſhall bee in ſuch a pecke of troubles with it, that hee ſhall bee vtterly at his wittes ende. And ſo when it is tolde vsus that the wicked man is in ſuch vnquietneſſe: Let vsus aſſure oure ſelues that it is Gods rightfull vengeance vponupon all thoſe that hauehave not ſought to bee at peace with him. And howe maye wee hauehave peace with God? By walking in a good and pure conſcience: and ſpecially by knowing that wee hauehave none other foundation too ſtande vppon, ſaue onelyonly his mercy, in that wee bee in his fauoure for our Lorde Ieſus Chriſtes ſake: and that there with wee call vponupon him, aſſuring oure ſelues to bee happie both in life and death, bycauſe it pleaſeth him to be preſent with vsus, and to receyue vsus and gather vsus vp to himſelfe. Marke (I ſay) howe the way for men too hauehave peace with God, is to aſſure them ſelues that their ſinnes are forgiuen, and to praye vntounto him: and therewithall to walke in his obedience, ſo as they indeuer to hauehave a good and pure conſcience towards their neighbours. And this peace is ioyned with a ioye, which Sainte Paule termeth the ioy of the holy Ghoſt, which is when we bee ſtrengthened by fayth. Saint Paule ſayth that this ioy is ghoſtly, and he vſeth that terme purpoſely, bycauſe the wicked do ſometimes reioyce: that is to ſay, they friske and laugh and are merrie when all things goe well with them, and they forget themſelues after ſuch a ſort, as they feele not their owne miſerie, but become dull. Yea but this peace where with God filleth them, ſhall bee nothing at all to their profite. And what manner of peace is it? It is not for that they drawe neere vntounto God: but rather they turne their tayle vponupon him. But the true peace which is happie and bliſſed of God, is when wee hauehave an eye vntoo him, and come to him, and thervpon are in quiet, aſſuring our ſelues that hee receyueth, reckeneth and auoweth vsus to bee his ſo as he will not giuegive vsus vp, but guide vsus always both in life and death. Thus ye ſee what wee hauehave to remember in this ſentence. Howbeit it is true that eueramong, the faythfull are in ſuche troubles, as a man can hardly diſcerne betweene them and the diſpiſers of God: but yet in the end God ſetteth them at reſt. For by handling them after that manner, hee maketh them too knowe their owne weakeneſſe, that they maye humble themſelues, and learne too call vponupon him, and put themſelues wholly into his hande, and truſt altogither to hys goodneſſe. Moreouer, ſomtimes he pricketh and ſpurreth vsus, too come too him the more earneſtly, and too beſeech him to reach vsus his hande, and to ſhew that he hath a care of vsus, and that whenſoeuer we bee toſſed after that ſorte, we neede no more but to vnlode our cares into his lappe, and to reſt our ſelues there in all caces, and there to take all our contentation and comforte. Yee ſee then that the faythfull may well be ſtricken with feare and troubling: but yet will God make them to feele what that peace is which hee is wont to giuegive to thoſe that are his. And although the ſame appeere not at the firſt brunt: yet in the end they ſhall alwayes bee comforted: according as it is ſayd in the Pſalme, Lorde thou haſt comforted mee after the ſorrowes of my mynde. For God may well holde vsus ſhort ſometimes: but he will ſet vsus at libertie in the end. And heere ye ſee howe that which Eliphas addeth ought to be expounded namely that the extorcioneres, euer the perſon that is full of violence ſhall not knowe the number of his yeeres. The faithfull are at that poynt as well as they. Furthermore, we heare what requeſt Dauid maketh. Shewe me at leaſtwiſe (ſayth hee) what my time is, that I maye take my afflictions in good woorth, when I perceyue that they ſhall not laſt for euer. VVe hauehave ſeene the lyke requeſt made by Iob himſelfe, ſaying that hee knewe not what the length of his time was, nor how long God was mynded to hold him heere. VVhy then doth Eliphas referre it ſpecially to bee deſpiſers of God, and to ſuche as are full of pryde and outrage? It is by cauſe they be full of care and thought for their life: and yet in the mean while wote not how to account it. And we for our part knowe that wee hauehave no certaine terme heere, howbeit that wee ſhall continue heere ſo long as it pleaſeth God to mainteine vsus. Seeing wee bee come into the worlde, and it is God that hath ſet vsus heere: wee muſt giuegive him leaue too holde vsus heere, or to take vsus away at his pleaſure. In the meane ſeaſon wee heere howe he telleth vsus by his worde, that hee guideth vsus altogether, the haires of our heades are numbered, that wee neede not to bee afrayde of any thing though wee were beſet with neuer ſo many daungers, and that wee ought not to ſurmiſe that thinges are mingled togither in the worlde, or that fortune beareth any ſway. For although wee bee but ſillie wormes of the earth: yet doth God thinke vponupon vsus, and he hath our life in his hand, and will keepe it well and ſafely. Ought it not to ſuffiſe vsus when we know this protection of God? Seeing (I ſay) that we be aſſured that God keepeth a reckening of our yeares and dayes, yea and that he numbereth the verie haires of our heads: do we not perceiue a ſufficient certaintie? And ſo it is not without cauſe that Eliphas ſayth, that the extorcioners knowe not the number of their dayes. And why? for they ſeeke it with as great anguiſh as may be, ſaying: How now? May we liue yet ſtill? Are we ſure of this or that? But when they hauehave made their long diſputations and great diſcourſes: they always turne backe to a continuall vnquietneſſe, bycauſe they reſt not themſelues vponupon Gods prouidence. But we for our part muſt not do ſo, but we muſt pray vntounto him, that after we hauehave put our liue into his hande, we may be quier, whatſoeuer troubles befal vsus: knowing that forſomuch as he hath made vsus and faſhioned vsus, he is able to deliuer vsus from all daungers whenſoeuer he liſteth to ſhew himſelfe our deliuerer: and thervpon we muſt conclude, that he will watch ouer vsus when we be aſleepe. As much is to bee thought of that which Eliphas addeth: namely, that the outrageous man doth alwayes beliolde the ſworde, that is to ſay, hee doth ſee the infinite daungers that hem him in rounde about, by reaſon where of hee qu…keth and is agaſt. This agreeth properly vntounto Tyrantes. True it is that their ſtate may well ſeeme to bee happye. Howbeit they be ſo troubled in their myndes, that they perceyue it to bee better for them to hauehave bene of ſmall and bace degree, than too bee ſo honored and feared: and yet in the meane while they themſelues are afrayde, not onelyonly of men, but alſo of euerie leafe that ſhaketh vponupon a tree. Verely there was a Tiran that confeſſed as much. For when one flattered him and ſayde he was a Prince of ſuch Maieſtie, as it might ſeeme that he was a God in the worlde, and that euerie man might deſire to be in his ſtate: If thou (ſayth hee) wart in the like cace that I am, and kneweſt as much as I, thou wouldeſt not wiſhe to chaunge thy ſtate for myne. Herevpon, he cauſed a goodly banquet to bee made ready, and ſetting this his familiar friend in his own place, cauſed a naked ſworde to bee hanged ouer his head with the poynt downeward. VVhen he ſawe the daunger that he was in, he could nother eate nor drinke: and as for all the braueries that he had eſteemed ſo highly afore, he made no more account of them. And this is it that Eliphat meeneth: namely that Tyrants and cruell folke ſhal alwayes liue in feare, notwithſtanding that they ſeeme to bee well at eaſe, and hauehave great power and gardes. And why? For they hauehave the ſworde continually before their eyes. Some man will demaund, whither the faithfull ſhall not feele the daungers that threaten them. Yes certainly: yea and it is good for vsus to feele them. For if we wiſt we were warranted, wee would not care to runne ynder the wings of our God, but we would play the colts that were broken looce. God therfore is faine to warne vsus and put vsus in mynd that we be beſieged with a thouſand deathes, and that wee bee not able to ſtep forth one pace without tumbling into our graue. VVhen wee conſider this, and there withall ſee plagues, warres, famine, ſuch ſtore of miſeries, ſuche ſtore of diſeaſes, and ſo many other inconueniences both by beaſtes and by other thinges, ſo that looke howe many creatures we ſee in heauen and earth, wee ſee as many deathes or at leaſtwiſe as many thinges againſt vsus: then we bethinke vsus, Alas wee bee very wretched creatures if God pitie vsus not. Moreouer we be prouoked to runne vntounto him, and to ſaye: Lorde thou ſeeſt that if thou ſheeld me not with thy hand, I hauehave not one minute of an houre to liue, and therefore good Lorde voutſafe to preſerue me. See howe the faythfull beholde the ſword: howbeit in beholding it, they behold alſo the grace of God: and when they be made priuie to the dangers wherein they are, they flee to the ſayd ſuretie which is ſhewed vsus ſo often in the ſcripture: which is, that if we put our whole truſt in God, hee will not onelyonly be a wall and dubble rampire to vsus (as it is ſayde in the Prophet Eſay:) but alſo a wall of braſſe or ſteele: and at a worde, he will be an inuincible fortreſſe to vsus▪ Lo howe the faithful hauing behild the ſworde, do neuertheleſſe behold Gods protection, being well aſſured that although death ſeeme to manace them on all ſides, yet ſhall not the ſword come at them: and if it doe come, yet ſhall they not fall headlong, as men ſay. But the wicked ſhall for their ſhare hauehave this fearefulneſſe, that the beholding of the ſworde ſhall ſinke into their ſtomackes, and make them ſay, beholde, ſuch a daunger or ſuch a miſchaunce will light vponupon me: is there no meanes to ſhift it off? On the other ſide they ſhall ſee God purſuing them, with his darts ready to ruſh vponupon them, and with his bowe bent▪ that is to witte, with his thunderbolts to ſtrike them downe. No maruell then though they be greatly out of quiet, and in great diſtreſſe. And ſo wee ſee the difference that is betwixt the feeling of daungers by the children of God, and the troubles and feareſulneſſe of the vnbeleeuers. True it is that ſometimes the faythfull ſhall ſee the ſworde, and be afrayde of it: but their feare bringeth them to that which I touched afore: that is too witte, God putteth them in mynde too humble themſelues, and afterwarde draweth them home to himſelfe, and giueth them the reſt whereof they were deſtitute for a tyme to their profite. And thus ye ſee what we hauehave to remember in this ſentence of Eliphaſsis. And when we once hauehave the knowledge of theſe things: then wee may well apply the doctrine to oure inſtruction and ſoulehealth. As how? For firſt of all we ſee what the ſtate of man is. Ye ſee here a liuely picture, wherein our Lord ſheweth vsus, that while wee bee in this world, we muſt bee put in feare and not alwayes hauehave reſt, but ſometimes be diſquieted. Verie well, yet for all that, euerie man go…th aſtray, euerie man ſhrinkes away from God, and the miſchiefe increſeth and groweth dubble, and therefore it behooueth the terrours too increaſe alſo and to become much more terrible, that they may daunt vsus. VVhy ſo? VVee hauehave made warre againſt God, and it is good reaſon that he ſhould do as much to vsus, yea and that al creatures ſhould be armed againſt vsus. This done, For as much as we ſee the diſeaſe: wee muſt come to the remedie of it, which is, to acknowledge that our God wil not forſake vsus, and that he tarrieth not till we come to ſeeke him, but preuenteth vsus of his goodneſſe, and ſheweth vsus that if we call vponupon him, we may well put our life into his handes, and he will be a good and faythfull keeper of it. VVhen we knowe this once, then ſhall wee ſee, that God doth vsus much more good in maynteining vsus, and in taking vponupon him the charge and office of preſeruing vsus, than if he exempted vsus from all daungers. Put the cace that men were in this worlde as in an earthly Paradiſe, ſo as nothing might trouble them. They ſhould not bee ſo happie, as when in the middes of many afflictions and troubles they finde that God commeth downe, that is to ſay, abaſeth himſelf ſo low as to thinke vponupon them, and to watch for the preuenting of inconueniences, and for the beating backe of all daungers that might befall them, and putteth himſelfe betweene them and their harmes, to the intent they ſhould not be ouermated and troubled out of meaſure▪ Furthermore let vsus vnderſtand, that if God doe nowe and then leaue vsus and withdrawe himſelfe from vsus, and hide himſelfe in ſuch wiſe as we perceiue not his ſuccoure, nor can be aſſured of his protection: we muſt not be diſmayde for all that, but pray him to voutſafe to ſhew vsus his countenance that we may ſee it for our more aſſurance, according as we ſee howe Dauid ſpeaketh: Lorde (ſayth he) make thy countenance to ſhine vponupon vsus, and it will be much better for vsus than if we had abundance of all kynde of goods. VVhen Dauid ſawe himſelfe at ſuche an afterdeale, and it ſeemed that God had giuen Sathan and the wicked men brydle, yea and that he was troubled alſo in his mynde ſo as there came no more help to him from aboue: Lorde (ſayth hee) I deſire no more but that thou make thy countenance to ſhine vponupon vsus: that is to ſay, that thou giuegive me but ſome little taſt of thy goodneſſe, to knowe that thou haſt receyued me. Thus yee ſee howe it behoueth vsus too deſire God too put away the groſſe and thicke cloudes that hinder vsus to perceyue the louelove that he beareth towardes vsus. Furthermore when wee ſee the wicked in ſuch trouble and vnquietneſſe, let the ſame bee a brydle vntounto vsus. For we muſt profite our ſelues by Gods vengeances when wee ſee them a farre off vponupon the wicked. VVe muſt not tarie till God bende himſelfe againſt vsus, and til he rap vsus hard vponupon the pates. No no▪ but if hee ſpare vsus, and in the meane while we ſee he puniſheth thoſe that hauehave deſpiſed him, and ſhaken off his yoke: Let the ſame ſerue too holde vsus in awe and warineſſe, ſo as wee may ſay, Alas, we ſee heere theſe wretched caytifes that hauehave aduaunced themſelues in pride and preſumptuouſneſſe againſt God: & what paiment hauehave they? we ſee they need no hangman to torment them, VVhy, who is he that tormenteth them? It is god that perſecuteth thē after that ſort. Then let this wake vsus and holde vsus back, that we caſt not our ſelues out of our boundes. Beſides this, let vsus alſo be ſo much the more giuen too the ſeeking of this peace which is an ineſtimable benefit and treaſure: & let vsus hunt after it ſo much the more buſily, calling to remembrance what S. Paul ſaith. The peace of god (ſaith hee) which paſſeth all vnderſtāding of mā, kepe your harts & minds: that is to ſay, when we be once ſure of this protection of God that wee can reſort vntoo him, not doubting but that hee receyueth vsus as his owne children: he ſaith that that maner of peace ſurmoūteth all vnderſtāding of man. VVherby he doth vsus to witte, that wee comprehende it not, except God giuegive it vsus by his holy ſpirit, as in verie deede he muſt bee faine to worke in vsus, to make vsus come too that poynt. And by the way we hauehave to marke, howe that for a concluſion it is ſayd that the noiſe of feare ſhall alwayes ſounde in the eares of the wicked and of the deſpiſers of God, and that when they be in moſt quiet, the extorcioner ſhall fall vponupon them. Heere Eliphas ſpeaketh twoo things: The one is that when the wicked are in their proſperitie, ſodain deſtruction ſhal fal vpō them like a ſtorme that they perceyued not, inſomuch as it is ſaid of thē, that when they ſay peace, all is ſure: and when they oueruaunt thēſelues agaynſt God laughing all his threatnings to ſcorne: euen then will it come too paſſe that God ſhall ouerthrow them, when they miſtruſt it leaſt. True it is that the ſcripture muſt needes bee fulfilled, which is, that the wicked ſhall feele the thing that he is afrayde of. But contrariwiſe alſo God will ſende them that which they feared not, to roote them ſuddainly out of the lande. Ye ſee then howe Eliphaſsis meening is, that euen in the middes of peace, pilling and polling ſhall light vponupon the deſpiſers of God But the cheefeſt thing is the ſaid ſound of fearefulneſſe whiche ſhall alwayes afright them and holde them as it were vponupon the racke. And what kinde of thing is that ſound, whiche God ſendeth them euen when al things are at reſt, when there is no noiſe at al to trouble them. For yet neuertheleſſe muſt this purſue them, inſomuch that they ſhall ſtart and tremble at it, according as we ſee in the example of Caine. Beholde Caine had no reſt, and yet who purſued him? God had appointed no iudge to arreigne him, neither had he any bodie to ſtande agaynſt him. Verely the bloud of Abell cried out for vengeance. But as for men, hee was ſure ynough, hee triumphed, hee built a Citie after the name of his eldeſt ſonne, eueryevery man ſtoode in awe of him, and yet in the meane while he quaked like the leafe of a tree. And wherof came that? Euen of the ſecrete voyce, of the voyce that was not herd with the eare, but yet was the ſame a dreadful noiſe, inſomuch as although the wicked knowe not what it is that God ſheweth them, yet notwithſtanding they ceaſe not to be continually agaſt. Nowe when we heare this, let vsus pray God to make vsus heere alſo the ſweete and amiable voyce, whereby hee ſendeth vsus tidings of his fatherly goodneſſe & louelove. Thus ye ſee that the only remedie whereby we may bee deliuered of the ſayde fearefulneſſe and aſtoniſhment where with the wicked are diſmayde, is for vsus to beſeeche God to make vsus heare the voyce of the Goſpell, where hee telleth vsus that he receyueth vsus louingly, that he is our father, that hee accepteth vsus as rightuous for our Lorde Ieſus Chriſts ſake, and that both in life and in death hee will alwayes holde vsus in his hande. VVhen this voice ſoundeth in our eares, ſo as wee vnderſtand it throughly, we ſhall not be diſmaide at theſe deafe and blinde ſcarings, as the vnbeleeuers are: but wee ſhall bee ſurely fenced againſt all the diſmayings that can betide vsus. Therefore if we hauehave our recourſe vntounto God, and he by his holy ſpirite giuegive vsus the grace too reſt vponupon his promiſes: let vsus not doubt but he will ſtabliſh vsus more and more in all the good things that hee ſhall hauehave giuen vsus, and ſo ſtrengthen vsus by his power, that in all the terrours of this worlde we ſhall euermore ſtand ſtedfaſt, vntill he hauehave taken vsus into his eternall reſt.
Nowe let vsus caſt our ſelues downe in the preſence of our good God with acknowledgement of oure faultes, praying him to make vsus feele them too our diſlyking of them, and that in the meane time wee may not ceaſſe too truſt, that lyke as hee receyueth wretched ſinners vntounto merciemercy, which is the thing wherein hee vttereth the richneſſe of his gracious goodneſſe: ſo alſo it may pleaſe him to make vsus partakers thereof: and that therewithall it may pleaſe him alſo too continue that which hee hathe begonne in vsus, vntill he hauehave brought vsus too the full and whole perfection▪ And ſo let vsus all ſay, Almightie God oure heauenly father, wee acknowledge and confeſſe according too the truth, that wee bee not woorthie too lyft vppe our eyes too Heauen, too preſent oure ſelues before thee, nor to preſume ſo farre as &c.