Sermons on Job, Sermons · Chapter 15 · Sermon 51
The .lxj. Sermon, which is the fifth vponupon the .xv. Chapter.
30 He ſhall not depart out of darkneſſe, the flame ſhall ſindge his braunches, and he ſhall go avvay vvith the breath of his mouth.
31 He ſhall be deceyued vvith vanitie, and ſhall not ſtand: For vanitie is his chaunge.
32 He ſhall be conſumed before his time, and his braunches ſhall not floriſh.
33 He ſhall be bereft of his ſoureneſſe, as a vine is, and God ſhall caſt him off as an Olife tree dooth his floures.
34 The congregation of the hypocrites ſhall be deſolate, and fire ſhall deuoure the houſe of brybes.
35 For he conceyueth miſcheefe and bringeth forth vanitie, his belly prepareth deceyt.
YEſterday we ſaw howe the deſpyſers of God aduaunced themſelues in ſuche wiſe as it may ſeeme there are none but they, and that God gyueth them great aduauntage, fauouring them in ſuche wiſe as they not only mainteyne themſelues in their ſtate, but do as it were make a new worlde: and yet notwithſtanding that their ende cannot bee but curſed and ſhamefull. And this is it that Eliphas addeth a newe, ſaying, that the wicked ſhall not depart out of darkeneſſe. And herein he diſcerneth the children of God and the afflictions that they indure, from thoſe whome God hath vtterly reiected. For it may come to paſſe that we ſhall bee in darkneſſe as wee ſee the holy Prophets complaine that God hath withdrawne his light from them, ſo as they grope about, and knowe not which way too turne them: neuertheleſſe God giueth them an end of it after they hauehave languiſhed for a time, and reacheth them his hand and draweth them out of it. But it is ſayde of the wicked, that they ſhall neuer be ſet out of darkneſſe, but ſhall abide ouerthrowne in it without ende. And hereby (as I ſayd) they be diſcerned from thoſe whom God afflicteth but for a tyme, and whom hee meeneth too ſuccour. It is ſayde that God will deuoure their braunches: that is too ſay, howe greatly ſoeuer they bee aduaunced God will cōſume them. For in this place I take not their braunches for their children and ofſpring, but for their whole ſtate. And ſurely vnderunder that terme is comprehended all that euer ſpringeth out of a tree: to do vsus to vnderſtande that when God ſhall hauehave puniſhed the wicked, they may well conceyue many hopes, and beare themſelues in hand that they ſhall ſpring againe, but theyr hope is a ſlope ſayeth Eliphas VVhy ſo? Fire ſhall conſume all: that is to ſay, Gods wrath ſhall be as a fire to burne them vp, and when they are likely to releeue againe, it ſhall not be ſo: Finally he addeth, that the wicked ſhall go away with the breath of his mouth. True it is that this may wel be verified of God. For the ſcripture ſayeth oftentymes that God will conſume the wicked with the onelyonly breath of hys mouth, to ſhewe what power hee hath to puniſh the wicked and his enemies. God then needeth not to arme him ſelf, neither needeth he to make any preparation too puniſh thoſe whom hee liſteth: let him but onelyonly open his mouth, and breath vponupon his enimies, and behold they be ouerthrowne and deſtroyed. For like as Gods word quickeneth vsus, when it pleaſeth him to inlighten vsus with his grace, (as wherein conſiſteth all our welfare) and lyke as though we were as good as dead before, yet we bee releeued again as ſoone as God ſheweth vsus his fauour: ſo contrarywiſe when he vttereth his wrath againſt the wicked, hee needeth no more but the opening of his mouth too drown them in deſtruction. And the ſame alſo is the cauſe why Saint Paule ſayth that when Antichriſt hath reigned in the Church, at the laſt he ſhall be conſumed wyth the breth of Gods mouth according to that which I hauehave alledged out of the Prophet Eſay, who termeth it the mace wherwith God is woont to breake & to daunt al his enemies, when he liſteth to hauehave his ſonne reigne. This ſentence therfore is vnderſtood of ſome, that the wicked can neuer get out of their afflictions, nor neuer ſhall be delyuered out of the darkneſſe wherinto they are entred, bycauſe God purſueth them, or hath his mouth open too conſume them, and his worde is of ſuch power, as it ſhall make them to periſh vnhappily. Howbeit the true and fit meening of it is that the wicked man ſhall go away with the breath of his owne mouth: that is too ſay, as a puffe. Verely ſome alſo do vnderſtand it thus: namely that the wicked may well gnaſhe their teeth and chafe in themſelues, but yet God touch them and lay his hand vponupon them, they play the Bulles and ſome at the mouth like wilde Bores. VVe ſee then that they hauehave a greate breathe in chafing and fretting: but what win they by that? Can all their ſturdineſſe and reſiſtance againſt God be able to ſaue them? No. And ſo ſhall it be a very true and conuenient leſſon that howſoeuer the wicked doo ſtriue agaynſt God and how full of pride and bitterneſſe ſoeuer they be, yet ſhall they not therfore eſcape Gods hand nor ſaue themſelues by that ſhift. Notwithſtanding, we muſt come to the ſenſe that I ſpake of, bycauſe it is moſt agreeable: namely that the wicked ſhall go away as it were in their breth, ſo as they neede no more but to open their mouth, and byand by they vaniſh away. To be ſhort▪ Eliphas ment to ſay▪ that when the wicked make greateſt ſhewe of themſelues afore men, and it ſeemeth that they ſhall continue without ende: then ſhall be their chaunge: inſomuch that they ſhall no ſooner breathe but they ſhall be fordone, ſo as they ſhall bee but as a breath that commeth oute of a mannes mouth. Now we know that when a man puffeth out his breath, it vaniſheth away ſodenly and becōmeth nothing. Therefore let vsus marke well, that although the deſpyſers of God ſeeme to hauehave a laſting life: yet ſhall it ſoone vaniſhe away, ſo as it is not without cauſe that they be likened to their breath. True it is that the ſame thing is verefied of all men. For what are wee? what firmneſſe is there in our nature? wherin conſiſteth our life? True it is that our ſoules are created after the Image of god: but yet for all that, mans life is as a blaſt, and if we breath not we be vndone, with the yeelding vp of the gaſpe we be dead. And ſo this frailtie whereof Eliphas ſpeaketh here, is not only in the deſpizers of God, but in all men. Furthermore we hauehave wherwith to comfort vsus, in that God preſerueth vsus: and although our life be ſo fleeting, that it is but a ſhadow or a ſmoke: yet notwithſtanding we be ſure ynough of it, ſeeing it is in the hand of God. Thus ye ſee wherein our whole comforte lyeth. And therfore let vsus aſſure our ſelues of both twaine: that is to witte, that by nature wee be nothing, and may periſhe eueryevery minute: and yet notwithſtanding, that God of his infinite goodneſſe putteth a difference betwene vsus and his enemies. For when they hauehave caſt out their ſome: they muſt periſh at a blaſt: but although we languiſh ſo as we be not like too liue paſt the giuing of one gaſpe more, yet neuertheleſſe God wyll ſtrengthen vsus with his power, yea euen with a ſecrete power which ſhall beare no ſhew at all to the worldward, and yet we ſhall be ſo mainteyned by him that we ſhall be ſtill aliue while the wicked go to be waſted away. Lo what we hauehave to beare away in this ſentence. Now conſequently it is ſayd, that the wicked beeing deceyued in vanitie, ſhall not ſtande out, bycauſe that vanitie ſhall bee his chaunge. True it is that this ſentence is vnderſtoode dyuerſly: for the woorde which we tranſlate too ſtand out, is taken alſo too Beleeue. And ſo ſome expounde it that the wicked man beeing in vanitie will not beleeue that vanitie ſhall be his chaunge. Againe, there is a double vnderſtanding in an other worde: ſo that whereas wee reade vanitie, there is the worde Rightneſſe or Certentie: as if it were ſayde, that the wicked man beleeueth it not to bee true. VVhyſo? Bycauſe that vanitie is his chaunge. Neuertheleſſe the moſte receyued and commoneſt conſtruction is this: namely that hee which is ſo deceyued in vanitie ſhall not ſtande out or continue, or will not beleeue that vanitie is his chaunge. As touching the worde Beleeue, (if we followe that conſtruction) wee may picke out a good leſſon out of it: which is, that when God bereeueth men of their witte and diſcretion, they can neuer receyue any good warning or profitable counſell. VVhy ſo? For they are ſtubborne. Then doo yee ſee a puniſhment of God which wee muſt marke well and bee afrayde of it: which is, that except God make vsus conformable, wee ſhall neuer diſcerne what is good and profitable. Beſides this, although wee hauehave men about vsus that giuegive vsus good counſell, and ſeeke to profite vsus, and ſhew vsus what is good for vsus: yet notwithſtanding we ſhall be ſo frowarde, that all that euer is ſayde too vsus ſhall take no place. And this we ſee dayly. For when God bereeueth men of their vnderſtanding: too ſhewe his vengeance the more vppon them, and too make them the more vnexcuſable, hee will giuegive men leaue to ſpeake ſtill too them, and too counſell and incourage them ſtill to goodneſſe: but they ſhal continue ſtill a ſleepe at it. For if a man aske them whether they will willingly periſh or no, they will anſwere no. But it a man put them in minde of their ſaluation, or if a man ſhewe them and poynt them the way to it: they had leuer breake their necke and tumble into a ditche that is readie before them, than too walke in the way that they are called vntounto. VVe ſee this: And therefore ſo much the more muſt wee marke well ſuch iudgements of God, that wee may walke warely. For is it a ſmall thing too tempt oure God in ſuch wiſe as he muſt bee fayne too picke oute our eies, ſo as we may not knowe on which ſyde to turne vsus, and although hee reache vsus his hande and ſhewe vsus which waye is good for vsus too go, yet wee go quite contrarie? Beholde a horrible vengeance. And yet wee ſee dayly that ſuch as are wilfull, and hauehave often tempted God by reiecting his grace, are in the ende forced to fall into ſuch a blindneſſe, as they do no more diſcerne ne can any more beleeue the doctrine of fayth. Alſo heere ye ſee that it is not a common gift vntounto all men to beleeue the Goſpell. VVe ſee the woorde of God is preached, and ſhoulde there be any gainſaying if men were not wilfull and frowarde? VVhereas God declared himſelfe to be a father and a Sauiour, and aboue all thing whereas he ſeeing vsus full of ſinnes giueth vsus a warrant of oure ſaluation in the perſon of his ſonne, aſſuring vsus that although we bee full of all iniquitie, yet notwithſtanding our Lord Ieſus Chriſt hath ſatisfied for vsus, ſo that by the meanes of his death and paſsion we be ſet cleere and may appeare before gods iudgementſeate, and bee hilde there for rightuous and giltleſſe: I pray you, if we were not vtterly brutiſh, which of vsus woulde not giuegive eare to it with earneſt deſire? But we ſee that the Goſpell is deſpized, yea & that many conceyue ſuch rancour agaynſt it, as they would rather pluck God oute of his ſeate, than ſubmit themſelues too hys doctrine. And whereof commeth this but that it is not in mans power too beleeue the benefite, vntill it bee giuen him of God, and that when men are left to themſelues and giuen vp too lewde minde, they muſt needes reiect all goodneſſe and chooze all euill, and altogither too their owne deſtruction? Foraſmuch as wee ſee this, let vsus humble our ſelues. For he that will aduaunce himſelfe in his owne conceyte, muſt in the ende be bereft of all vnderſtanding. For it behoueth vsus to keepe our allegeance vntounto God when he hath giuen vsus a right minde, cleere vnderſtanding, and good reaſon, and at the leaſtwiſe wee muſt confeſſe that the ſame commeth of him, and pray him too continue it in vsus, and not ſuffer vsus too abuſe ſo ſingular a gift, but rather cauſe vsus to applie it to the right vſe, namely by yeelding our ſelues to his obeyſance, and by ſticking throughly to his doctrine. Ye ſee thē what we hauehave to do, when we ſee ſo many poore blinde ſoules wandring ouer the fieldes, and not able to diſcerne any thing, who euen though a man would guide them & ſhew them the right way, woulde neuertheleſſe draw ſtill the contrary way. I ſay we muſt acknowledge that we our ſelues ſhoulde doo the like if God did not by ſtrong hand hold vsus and drawe vsus to himſelfe. For it is not ynough for him to call vsus, and to ſhew vsus which way we ſhould go: but he muſt bee faine to draw vsus alſo as the holy ſcripture ſayeth: that is to ſay, he muſt giuegive ſuch an operation too the knowledge which hee offereth vsus, as we may be touched with it, and oure harte as it were tyed to it. Therefore after that God hath taught vsus what to doo: hee muſte alſo immedatly therewithall giuegive vsus a minde to followe the good. And ſo (as I ſayde) wee may gather a good and profitable leſſon of this ſaying, That the wicked wyll not beleeue. And why? Bicauſe hee is deceyued with vanitie. And the reaſon is added expreſſely, bycauſe that when a man is forepoſſeſſed by naughtie affections, and ſnarled in many errours and corruptions: yee ſee he is like a deſperate perſon, & there is no comming to him to ſhewe him his errour. Howbeit wee bee deceyued with vanitie before hande by nature: what bring wee out of oure moothers wombe, when it is ſayde that there is nothing but fooliſhneſſe and vntruthe in our vnderſtanding? Beholde a generall ſentence, too ſhewe that as ſoone as wee bee borne into the worlde, we bee quyte and cleane voyde of truthe afore hande, vntill ſuche tyme as God hauehave reformed vsus. And why? wee go on forewarde altogither vntoo euill. And therefore wee ſhoulde bee ſhet vp in this condemnation all the ſorte of vsus, were it not that God did drawe vsus oute of it by hys merciemercy. For wee are all of vsus deceyued by vanitie, and none of is fit to receiue that which is good, true, and profitable for our welfare. But if wee bee intyced to manye deceites, Satan will beguyle vsus out of hande. As howe? Marke mee a yoong man that hath liued in ſimplicitie all his lyfe, or that hath not liued any long tyme. As for example, admitte there bee a yoong man of twenty yeares age, that hath bene well brought vp from the beginning, and hath not taſted of falſe doctrine nor of other wicked things. Although that ſuche a one ſeeme to bee ſufficiently well diſpoſed to receyue goodneſſe and too yeelde himſelfe teachable: Yet muſte God bee fayne to woorke in him, or elſe he can neuer come to good. And why? For oure nature is forwarde vntounto euill, and altogither gyuen vntoo it, as I ſayde afore. But if there bee any one that is wylye and full of naughtineſſe, and hath bene nuzled in wicked doctrine and ſuperſtition, as wee ſee the Papiſtes are, that is muche more. Theſe Clawebackes and Hypocrites that are armed a long time afore hand againſt God and carryed headlong away in theyr errours, hauehave in ſuch wyſe applyed theyr whole indeuor too intangle themſelues in the ſnares of Satan, as it is not poſsible to get them out agayne. Then is it certaine that theſe ſorte of men do muche leſſe beleeue, as wee ſee by experience. For God dooth ſtill ſhewe fauour to thoſe that hauehave had any ſimplicitie: but as for thoſe that are ſo ſotted in erroure and wholly giuen too it: the iuſtice of God muſt needes bee ſhewed vponupon them, except it bee his pleaſure too woorke after a woonderfull faſhion, according as hee can well drawe whome hee liſteth out of the bottome of hell. But when hee doeth ſo, it is a miracle well worthie too bee knowne and magnified. Neuertheleſſe wee perceyue that whiche is ſayde, namelye that the wicked man ſhall not beleeue, after hee is once ſotted in vanitie. I ſay wee perceyue that God executeth his vengeance vponupon ſuche as are hardened in euill by long continuance in it. Nowe when we heare this, wee hauehave cauſe too thanke God for drawing of vsus too the knowledge of his Goſpell, and for giuing vsus a minde to cleaue vntoo it. For that commeth not of our ſelues, it is a ſpeciall gifte of the holy Ghoſt. Moreouer alſo wee bee warned to keepe our eyes open, that Satan dazell vsus not, by ſetting his erroures and deceyts in our ſight. And why? For if wee ſuffer our ſelues to bee miſſeled and deceyued willinglye: the miſcheefe muſt needes be increaſed, euen till it come to the proofe wherof Eliphas ſpeaketh here: that is to wit, till wee bee diſfurniſhed of all reaſon, and bee no more able too beleeue that whiche is for our welfare, but ſette our ſelues quite & cleane againſt it. If we will not fall into this horrible vengeance of God, let vsus preuent it. And how? Let eueryevery of vsus bee heedefull and ſtande vponupon his garde. And ſith that God hath taken vppon him the charge to keepe vsus ſo carefully, that hee telleth vsus that nother Satan, nor all his force and practizes ſhall be able to do any thing againſt vsus: let vsus ſtick to this promis, & not doubt but that he wil fulfill it, & make vsus feele the frute of it in due time and place. But now let vsus come to that whiche I ſpake of, that is to ſay, that the wicked ſhall no more ſtand (for the woorde importeth as muche as to beleeue, like as alſo the word truth may alſo ſignifie ſtedineſſe) for it is very true that the wicked ſhall not ſtand when he is ſotted in vanitie. And why? For vanitie is his chaunge. The reaſon ſerueth very fitly to confirme this principle, that the wicked ſhall hauehave no ſettling, nor finally proſper. For God maketh them to turne alwayes to vanitie. The worde vanitie is taken here in two ſenſes. For when it it is ſayde that the wicked man ſhall not ſtand bicauſe he is ſotted in vanitie: it is as much to ſay as he cannot ſtande when hee is full of vntruthes and blinded with deceyuableneſſe. And why? For vanitie (ſee how the worde altereth the ſignification) is his chaunge, that is to ſaye, there is nothing for him but deceyuableneſſe, and when hee thinketh to hauehave things at his hartes luſt, all vaniſheth away in the turning of a hande, ſo as he findeth nother help nor releefe in his aduerſitie, nor anye remedie of his miſeries. Thus yee ſee what this woorde vanitie importeth in the ſeconde place. And the woorde chaunge fitteth well this ſenſe. For when God ſhall hauehave led the wicked ſorte throughe manye turmoyles, and when they ſhall hauehave buskled themſelues throughly too and fro: on whiche ſide ſo euer they turne them, they ſhall alwayes fall into vanitie, that is too ſay, they ſhall be vtterly diſappointed of theyr expectation. True it is that they may ſette manye fayre hopes before their eyes, and beare themſelues in hande that they hauehave wonne the goale: but beholde, in the turning of a hand they bee deceyued, and ſee it is but follie for them too gape for one thing or other. Nowe lette vsus come too the gathering togither of the things that are ſpoken heere, into one ſumme: namely that the wicked ſhall not ſtande out, that is too ſay, ſhall not hauehave anye ſetling or continuance. Althoughe the deſpyzers of God bee exalted and triumphe for a tyme: yet hauehave they not any ſettledneſſe. And why? For God leadeth them continually thorough backewayes, in ſuche ſorte as they fynde themſelues beguyled and diſappoynted of theyr hope. And this is a very profitable leſſon for vsus. For what is the cauſe that wee grudge at the wicked, and woulde fayne bee parttakers of their ſtate? Bycauſe wee hauehave not pacience too tarrye the ende of them, as it is ſayde in the Pſalme. For if oure mindes were quiet, it is certayne that wee ſhoulde ſhudder at the ende that is prepared for the deſpizers of God, bycauſe that at the laſte theyr ioy muſte be turned into weeping and wayling and gnaſhing of teethe, God curſeth all theyr mirth, and the ende of it muſt needes be vnhappy. But what? wee raught onelyonly at the preſent things & runne after them: our luſtes are ſo whot, as wee hauehave no forecare what may happen tomorrow morning. And ſo much the more ought we to marke well this leſſon whē it is ſayde that the wicked man ſhall hauehave no ſettling. By this ſaying thē we be taught to bridle our ſelues when we ſee the deſpizers of God hauehave theyr full skope and liue at theyr eaſe, yea euen whyle wee weepe and lament, ſo as wee ouerſhoote not oure ſelues for all that, but giuegive God leyſure to finiſh out his worke. Againe, let vsus take heede that wee like not to well of our proſperitie, but let vsus grounde our ſelues vponupon God. If a man proſper, let him not dole vponupon his good fortune (as they terme it) nother let vsus bee ſo miſcarried as too forget God: but lette vsus ſeeke too ſettle our ſelues in him, for without that, there ſhall bee no ſtedfaſtneſſe. But the reaſon that Eliphas addeth heere immediatly, muſte bee throughly weyed, that is to witte that the chaunge of the wicked ſhall be vanitie. And wherfore? For we ſee many turnings in this worlde, and it ſeemeth to vsus that alwaies the worlde will prooue better and better for vsus, bycauſe men do feede themſelues with wind. If God afflict them, then they hope vponupon maruelous things: but there is no ſubſtance nor ſtedineſſe in all their enterpriſes. Thus thē yee ſee in effect what wee hauehave to marke: and that is the right ſenſe. Now it is ſayde afterward, That the wicked man ſhall bee conſumed before his tyme, & that his braunches ſhall neuer floriſh more. He ſhall bee lyke a vine that hath his vnripe grapes ſtript of, and like an Olife tree that casteth his floures, yea and that the ſame floures ſhead away when there cōmeth any froste, ſo as they periſhe vtterly. No doubte but that by theſe two ſimilitudes Eliphas ment to confirme the former ſentence, that is to ſay, that the wicked man periſheth before hee bee full ripe: and it ſerueth ſtill too bring vsus backe to the matter whiche wee hauehave diſcourſed already. So then we ſee, that by ſetting before our eyes that there is no ſtableneſſe in the wicked, our Lorde calleth vsus to a through continuing ſtableneſſe which ſhal not be deceyuable, nor ſerue alonly to tickle vsus with a vayne & fonde deſire of it. Gods intent is not that we ſhoulde be deceyued with a vayne imaginacion in weening our ſelues too happie: but he would hauehave vsus to bee happie in good earneſt. But howe may that bee? By ſettling oure ſelues in him and in his louelove. Lo wherevnto hee calleth vsus. And contrarywiſe hee ſheweth vsus that wee muſte not bee gyuen too any of theſe worldly things to reſte vponupon them where is no reſte too bee had, and that wee bee but ſtarke fooles if wee beate oure braynes aboute it. But yet cannot all this turne vsus from them, notwithſtanding that God tell vsus, that all the proſperitie and happineſſe that men weene themſelues to hauehave in this world when they bee ſeparated from him, is but deceytfulneſſe. So muche the more then ſtandeth it vsus in hande to marke well this leſſon, where it is ſayde that the wicked ſhall periſhe before his tyme. And whereas hee addeth theſe compariſons, that hee ſhall bee as a vyne that hath his ſowre grapes plucked off, and as an Oliue that caſteth his flowers before his tyme, ſo as they can bring foorthe no frute. Heereby our Lorde intended too expreſſe the outwarde ſhewe that the wicked ſhall hauehave, whereat we ſhall wonder, yea and alſo ſtumble. For when wee ſee the wicked proſper, immediatly wee bee amazed, and ſuche a fyre is kindled in vsus, that wee coulde finde in our harts to bee as they be, ſaying. And why am not I ſuche a one? Beholde, yonder naughtypacke is at his eaſe, and in the meane while I am put behind the doore. I ſee he ſettes his foote vponupon my throte, and why hauehave I no meanes to be reuenged of him? See howe oure afflictions chafe vsus withoute meaſure as ſoone as we ſee the wicked proſper. But contrariwiſe oure Lorde ſayeth to vsus. VVell Sirs, it is true that yee may after a ſorte bee tempted by beholding this goodly ſhewe: for mens luſtes are ſuddeyne and headie. But what for that? yee ſee howe a vine is ſtripped of his vnripe grapes: when it is new burieoned, there needeth but one froſte to kill them. Or if the grapes bee growne to bee full faſhioned, beholde there falleth a ſtorme that ſweepes them all awaye, ſo as there remayneth nother grape nor leafe, but the vine is left all bare. Alſo, looke me vponupon an Oliue tree, wherein is the beautie of it? Is it not in his floures? And yet notwithſtanding, if the floures be froſtbitten, or if any tempeſte light vponupon them, all is caſte down. Euen ſo is it with the felicitie of the wicked. Truly (too the ſeeming of poore ignorant folke) their proſperitie ſhall bee ſuche as nothing may ſeeme more deſirable, than to be in theyr cace: but anone both their floure and their frute fade away before they bee rype. God will plucke away all before it come too perfection, according as I tolde you that they ſhall not come to ſo much perfectiō as to ſhoote out any floures or frute that ſhall not be taken away before it come to be ſeaſonable. Thus yee ſee in effect what is ſhewed vsus heere. And (as I ſayde afore) it ſerueth too confirme the matter that hathe beene diſcourſed already. Then let vsus learne hereby, not to deſire the felicitie that laſteth not paſt a day or avery little time. But lette vsus learne to bee throughly happy as our Lorde would hauehave vsus to be: which is, to bee well ſettled in him, and to aſſure our ſelues that if we bee bliſſed of God, the ſame ſhall make vsus too proſper not onelyonly for a daye or twayne, but alſo bothe in life and deathe. True it is that muche aduerſitie may befall vsus in the meane whyle: but what a priuiledge hauehave we whē we may betake our ſelues vntounto God, and in that we know he will not lay more vpō vsus than we be able to beare, & ſpecially that he will turne all our aduerſities to oure welfare and ſaluation? Seeyng then that we hauehave this prerogatiue, hauehave wee not wherewith to bee contented? Although the wicked be at theyr eaſe for the preſent time: what certeintie hauehave they for the time to come? Although they aduaunce thēſelues, & thinke that God is not able to ſhake them (as it is ſayde in the Pſalme:) yet hauehave they ſtings within. For God woundeth and pricketh them, or elſe toſſeth them from ſyde to ſide in ſuche ſtormes as they be not able to auoyde. So then let vsus marke, that if we deſire to be in Gods fauour, and to hauehave a continuing proſperitie, we muſt be grounded in him, and then can we neuer quayle. VVee knowe what is ſayde in another ſentence of a Pſalme where the wicked are ſpoken of: namely that they bee like greate trees, whiche men ſtub vp ſo as there remayneth no printe of them, but they are plucked vp by the roote. But on the contrary parte we muſt (as Dauid ſayeth) bee like an Olife in the houſe of the Lorde, whiche floriſheth alwaies. Alſo this ſimilitude is takē after the ſame ſort both in the firſte Pſalme and in Ieremie: [where it is mente] that if we truſt in God, and runne vntounto him, and hang vpō him: we ſhall bee like a tree that is planted by the water or riuers ſide, ſo as wee ſhall alwaies hauehave good ſappe to floriſh & bring foorth frute. Now ſeeing it is ſo that God hauing drawen vsus from the corruptions & vayne alluremēts of this world, offereth vsus alſo this euerlaſting happineſſe: muſt we not needs be out of our wits if we go not to it? Then let vsus bethinke vsus well, & learne to bereeue our ſelues of all the luſts of our fleſh (which ſerue for nothing but to deceiue vsus, yea, and to leade vsus to deſtruction,) and learne to know where our welfare lyeth. Thus yee ſee what wee hauehave to beare in minde. But alas: it is a hard thing as I ſayde afore. VVe be ſtraitewayes drawen to that which hath a fayre ſhew, and therefore it ſtandeth vsus on hande too marke well the ſimilitudes that Eliphas bringeth heere. VVe ſee an Olife tree that looketh faire, but it is not of any continuaunce. And lette vsus alſo hauehave an eye too the Storme that is at hande vponupon the wicked. For God holdeth them at that poynte, too beate them downe. And althoughe wee perceyue it not at the firſte daſhe: yet if wee looke at Gods iuſtice with the eyeſight of faith: wee ſhall ſee, that all they which are not rooted in God cannot come too full ripeneſſe, nor neuer bring foorth good frute, but ſhall ſoone come too plucking vp. And why? For God hath ſayde it. VVee ſhall ſee them drowned in their owne pride. And why? For Gods word cannot lye. So then as ofte as we bee moued by our ſenſualitie and fooliſhe imaginations, let vsus retyre to Gods woorde, and looke for that whiche wee ſawe not afore, ſpecially for the thing that is hydden, that we may know it, and thervpon turne away from all the vayne conceites that deceyue vsus. Lo what wee hauehave to beare away in this ſtreyne. And in the ende it is ſayde, that the houſeholde of the wicked ſhall be deſolate, and fyre ſhall conſume the houſe of Brybes. VnderUnder this terme Hypocrite, (according too the ſenſe of it in other textes alſo, Eliphas comprehendeth all ſuche as hauehave frowarde and diſloyall hartes to Godwarde, who (ſayeth hee) muſte periſhe yea euen with all their houſe and retinue: And afterwarde he addeth, that the houſe of Brybes ſhall be conſumed. VVhereas he ſpeaketh of the companie of Hypocrites: it is to expreſſe the better, that althoughe the wicked hauehave greate traynes and greate and long tayles: yet for all that: they ſhall not miſſe to bee conſumed. Then ſhall yee ſee farre wickedder men than the common ſimple ſort are, and they ſhall carrye greate companies and bandes after them whiche make a greate ſhewe: they ſhall hauehave their alliances and aſſemblies, and ſo drawe long traynes after them. But Eliphas ſayeth expreſly that ſuche aſſemblies ſhall come to nought: meening too ſhewe howe it is true that the wicked mainteyne themſelues for a time by thoſe alliances, and that they fortifie themſelues of purpoſe to mainteine their ſtate, in ſomuche that eueryevery one of them thinketh himſelfe ſtrong ynough to beare out all bruntes: But the wrath of God is kindled to burne them vp all. Yea and wee ſee howe the Prophete ſpeaketh of them when hee likeneth them too faggots of thornes. If a man hauehave gathered Bryers and thornes, and made a faggot of them: they wyll bee ſo ſnarled as hee wyll bee loth too put his hande to them, and hee ſhall not knowe on what ſide too take holde of them: and ſpecially if he woulde draw out abough of them, hee cannot. But if hee put fyre to them: immediatly they kindle, and crackle, and caſt a farre greater blaze than if they were faſte and ſubſtantiall woodde. Euen ſo is it with the wicked. They be like thornes and bryers, and when they bee plaſſhed one within another, a man cannot tell howe to vndoo them, nother can hee well come at them. But as ſoone as God putteth fire to them, then muſt they needes cracke in peeces and vtterly conſume out of hande. Ye ſee then what Eliphas ment in ſaying that the aſſemblies of Hypocrites ſhall periſhe. For his meening is, that a wicked man maye drawe a greate trayne and bande of men after him, but it ſhall ſtand him in no ſted too mainteyne him againſt Gods wrath. This ought to aſſure vsus, that when wee ſee the wicked men ſo furniſhed, ſo allyed, and ſo garded, yet ſhall they not therfore miſſe to bee ſuddeynly caſt downe and conſumed, ſo as wee ſhall ſee that this was not ſpoken for nought. And hereby wee be admoniſhed to knit our ſelues togither in the right feare of God, and to hauehave none other bande too hold vsus linked togither, but him, ſeruing him with a good conſcience, and putting our whole truſte in him, and helping one another: and finally to hauehave ſuch agreement among our ſelues, as eueryevery of vsus may ſette his minde too walke faithfully before God and man. If wee deale after this ſort God will bliſſe our concord: otherwiſe, all muſt needes go to wrecke and hauock. It is purpoſely ſayd, that the houſe of Brybes or bryberie ſhall come too nought. For all buyldings that hauehave bin ſet vp by pilling and polling, muſt needes periſh and decay of themſelues. I meene not onelyonly the houſes that are buylded of Stone or Timber, but I meene that when a man enricheth himſelfe by bryberie and rewardes, ſo as hee draweth to him on the one ſide, and ſnatcheth on the other ſide, and is giuen too ſcraping, deceyuing, and extortion: what hath he doone? Hee gathereth woodde, and then commeth there a little ſparke of Gods wrath and conſumeth it eueryevery whit. For if there be no woodde, the fire can take no holde. But the wicked do pyle vp ſuch a ſtacke on al ſides, that the wood of it ſerueth for wood too burne vp them and all theyr traine. So then, this text ought to be well borne in minde that wee may walke ſoundly and purely. Thus much for the firſte poynt. And ſeeing we be warned, that when the wicked ſorte hauehave inriched themſelues by receyuing of gifts & brybes, all of it ſhall in the end go to deſtruction: let not vsus repine at them: but lette eueryevery of vsus looke to himſelfe, and walke in his owne calling. Let thoſe that be called to the ſtate of Iuſtices, be ware to mainteine themſelues without bryberie, and remember howe it is ſayde, that giftes do blinde the eyes of the wiſe, and peruert the vnderſtanding of the rightuouſe. Therefore let them abſteyne from all corruption, to the intent they may continue cleere and ſounde. Marke this for a ſpeciall poynte. Agayne, let thoſe that bee in priuate ſtate walke vprightly alſo. Let eueryevery man bethinke himſelfe: go too, I maye aduance my ſelfe in this world by vſing of wicked trades: howbeeit for as muche as they bee things condemned of God, what ſhall do but onelyonly kindle his wrath againſt me. Lo how all the faithfull ought to hold themſelues in awe And moreouer whē we ſee the wicked lay baites on eueryevery ſide, and beare themſelues in hande that they hauehave greatly gayned, when they hauehave gotten muche riches by taking of bribes & gifts: Let vsus ſay, yet will God at lēgth ſhew how he hath not in vayne ſayd that which we heare in this place, and whiche the holy Ghoſt hath vttered by the mouth of Eliphas▪ For God wil not ſuffer his threatnings to be in vayne, but will match the execution of thē with them anone after▪ Ye ſee then how we muſt be quiet, when we ſee ſuch as rap and rend, and pill and poll on all ſides. Verely we muſt aſſure our ſelues that the things ſhall not continue with them, & that God will take ſuche order, as it had bene farre better for them too hauehave eaten bare breade, and to hauehave bene contented with a little, thā too hauehave glutted themſelues after that faſhion at other mens coſt, and to hauehave drawen all to themſelues to make themſelues rich: for eueryevery whit of it muſt go to nought, and their houſes muſte fall vponupon their heades: that is to ſay, the goods that they hauehave gathered, ſhall bee to their ruine and deſtruction. True it is that for a time they ſhall hauehave ſuch ſcope, as it may well ſeeme that their ſtate ſhall laſt for euer. But let vsus be pacient, & tarry Gods leyſure (as I ſayde afore) till he finiſh out his woorke. And in the meane while lette vsus deſire nothing but to ſtande in his grace and fauour. For truely that is the onelyonly meane not only to mainteyne vsus in our ſtate all the time of our life, but alſo to giuegive vsus a better life after our death, as he hath promiſed vsus in the kingdome of heauen.
Nowe let vsus caſte our ſelues downe in the preſence of oure good God with acknowledgement of oure faultes, praying him to gyue vsus ſuche repentaunce, as wee maye chaunge from our naughty life day by daye, and not deſire any thing but to renounce al our naughty affections, and all things that may turne vsus from his ſeruice, and the greate number of wicked luſtes wherevnto we be ſubiect and giuen: and that forſomuch as wee be ſo full of infection, it may pleaſe him to vpholde vsus by his merciemercy, and dayly to pardon vsus our faultes, vntill hee hauehave fully clothed vsus agayne with his rightuouſneſſe, at ſuch time as he ſhall hauehave taken vsus out of this worlde, too make vsus part. takers of his heauenly glorye. That it may pleaſe him to graunt this grace not only to vsus, but alſo. &c.