Sermons on Job, Sermons · Chapter 18 · Sermon 67
The .lxvij. Sermon, which is the firſt vponupon the .xviij. Chapter.
THen Bildad the Suite anſvvered, ſaying:
2 VVhen vvill yee make an ende of your vvoordes? Herken and let vsus ſpeake.
3 VVherefore are vvee counted as beaſts, and (in your opinion) are dullardes and of no value?
4 This man teareth his ovvne ſoule in a rage: ſhall the earth be forſaken for thy ſake? Shall the Rockes bee remoued out of their places?
5 Verely the light of the vvicked ſhall bee quenched, and the ſparke of their fire ſhall not ſhine.
6 His light ſhall bee dimmed in his tent, and his lampe that ſhyneth vponupon him ſhall be put out.
7 His ſteppes ſhall be reſtreyned, and his ovvne deuice ſhall caſt him dovvne.
8 For a net is ſpred out vnderunder his feete, and he ſhall vvalke vponupon Snares.
9 The Grinnes ſhall catch him by the heele, and the Theeues ſhall come vponupon him.
10 His pitfall is hidden in the earth, and his trappe in his vvay.
11 Fearfulneſſe ſhall make him afrayd on eueryevery ſide, & driue him too his feete, and vvhichwhich vvay ſoeuer he go they ſhall make him to fall.
I HaueHave tolde you heretofore how it is a true and very profitable doctrine, that God puniſheth mens faults too ſhewe himſelf too be our iudge: ſo the ſame be vnderſtood and handled skilfully. And her by we ſee how it is not…ugh to take ſome point of holy Scripture in generall: but that we muſt ſo apply it to our vſe, as we may fare the better by it. Alſo experience ſheweth what a number there are that abuſe the holy Scripture by toſsing things to and fro and by taking them at all aduenture. That whiche they ſpeake is true, ſo it were well applied. But what? They turne it cleane cōtrarie to the meening of the holy ghoſt: and ſo is the truth vtterly corrupted. The ſelf ſame thing doth Bildad here a newe. For he vndertaketh that which he had ſpoken afore: namely that although the wicked proſper for a time, yet ſhal they be cōfounded in the end, and God will not ſuffer their proſperitie to laſt for euer. This is true: But therewithall he paſſeth meaſure, by vpholding that the puniſhments which God ſendeth vpō the wicked, are alwayes ſo full and apparant, as men may finally diſcerne by eyeſight that God iudgeth them in this preſent life: whereas contrarywiſe, that is not alwayes ſeene, nother muſt we make a general rule of it. Lo wherin Bildad is ouerſeene, yea notwithſtanding that the doctrine of it ſelf be good and holie. And ſo although that at the firſt bluſh there ſeeme to be no harme in it: yet if we be once throughly perſwaded of it, (that is to wit, that God puniſheth all wicked mē ſo as it is ſeene to the eye:) great daunger will inſue of it. For proofe therof, if things fall out contrarie to our expectation, it will ſeeme vntoo vsus that God is no more the iudge of the worlde, that he hath giuen vp his office, and that things are ruled here by fortune. And that is a curſed blaſphemie. Herevpon we ſhall be tempted with ſuch impatiencie, that we ſhall ſtomacke when wee ſee that God ſetteth not a ſtay in things diſordered. And finally wee ſhall be prouoked to giuegive our ſelues to all naughtineſſe. For we ſhall thinke it but loſt time that is ſpent in doyng good, ſeing that God hath no regard of mē, to guide them, but leaueth them as it were at randon. To be ſhort, ſo little ſhall we be able to call vponupon him, that we ſhal be vtterly eſtraunged frō him. And ſo vnderunder the ſhadow of a good doctrine, Bildad turneth all Religion and all feare of God vpſide downe, and ſetteth men in ſtate of deſpayre. Thus ye ſee why I ſayde that it ſtandeth vsus greatly on hand to deſire God to giuegive vsus skill too apply too our owne profite and edifying the things that we reade in the holie Scripture, and what ſoeuer els is ſhewed vsus at al times concerning his iugemēts. Firſt of al Bildad is greeued that he was not herkened to, and for that his ſayings were not receyued. Verely if he had taught faithfully & to purpoſe, he had had iuſt cauſe to be diſpleaſed. And why? For if wee be appointed to beare abrode Gods woorde and doctrine of ſaluation, & ſee that the men which heare vsus are hardned, or elſe hold ſcorne of the thing that we tell them: ſurely if wee hauehave any zele to Godward, and reuerence his woorde, we muſt needes be grieued and ſorie [at the hart.] And why? For that deſpite toucheth not vsus, but the liuing God whoſe meſſengers we be. Therefore he that ſerueth God faithfully in carying abrode his woorde, muſt be ſorie if his labour profite not, ſith that men doo wrong vntounto God in not receyuing his woord. And on the other ſide we muſt (as much as in vsus lieth) procure the health of mennes ſoules. For we ſee that men go to deſtructiō bicauſe they giuegive not eare vntounto God. And when they be ſo headſtrōg agaynſt good counſell, beholde they are vtterly vndone. Ought not this (ſay I) to vexe vsus at the hart? Then if Bildad had taught as he ought to hauehave done: he had had iuſt cauſe to complayne of men for not hearing histale. But for aſmuch as he corrupted the truthe, and turned it into a lie: there is no reaſon he ſhould be grieued. Notwithſtanding, whenſoeuer any man offereth vsus any doctrine, we bee warned hereby to diſcerne what is in it, and not to reiect the thing that wee knowe not, as wee ſee ſome do, which make no great matter to reiect all, if a man go about to ſhewe them that which is for the health of their ſoule. Therefore lette vsus not hauehave any ſuch pryde in vsus. For wee ſhall not onelyonly greeue the men that ſeeke our welfare and are willing to do vsus ſeruice: but we ſhal alſo grieue the ſpirite of God that dwelleth in them and giueth them the louelove to edifie vsus and to offer vsus that which is good and conuenient for vsus. Ye ſee then how we hauehave neede to beware of deſpiſing that which is offered vsus, till wee know what is in it. Furthermore when Bildad doth here vpbrayde Iob, that he teareth his ſoule as in a rage: thereby we be warned (as I hauehave touched afore) that whē men martyr themſelues in their paſsions, they gayne nothing by it but that they plundge themſelues ſtill more and more in their miſerie, which ſhall alſo returne vponupon their owne head. True it is that the man which is in aduerſitie thinkes himſelfe well eaſed by his murmuring, by his ſtorming, and by his ſtomacking, ſpecially if he belke out ſome blaſphemie againſt God. Lo (I ſay) how men woulde fayne wreake themſelues when God holdeth them in aduerſitie. But what? Do they further their cace by it in the ende? No: Cleane contrariwize they do nothing elſe but rende their owne ſoules, yea euen furiouſly, as it is ſayd in this ſtreyne. The very Heathen mē had skill ynough too ſay, that a mans choler is a burning and headie furiouſneſſe. Now when a man cannot ſubmit himſelfe too God in his aduerſitie, but ſharpeneth himſelfe ſtill more and more: I pray you is it not all one as if he were ſtarke madde? Is it not al one as if he would ſtande againſt God? I ſay not that wee ſhould be vtterly without paſsions when God ſendeth vsus any aduerſities. But if our affections be vnbrydled and vnruly, and ſerue to kindle vsus and to ſpurre vsus foreward againſt God, ſo as wee bee full of bitterneſſe: then muſte it needes followe that we be poſſeſſed with furie, (as I hauehave ſayde alreadie) ſeing wee come to iuſtle after that ſort againſt God. And durſt the creature do ſo if he were not bereft of his right wittes and reaſon? No ſurely durſt he not. Then ſee ye a text which we ought to marke well. For although Bildad do miſapply it to the perſone of Iob: yet is the ſentence true in it ſelfe, and ought to ſerue our turne in aſmuch as we ſee that impaciencie is a kinde of madneſſe in a man. And what is ment by Impaciencie? It is not ſimply a greef conceyued of the miſlyking of our aduerſities when wee be werie of them: but it is an exceſsiue hartburning or ſtomaking againſt them, when wee cannot ſubmit our ſelues ſimply vntounto God too diſpoſe of vsus at his pleaſure. Therfore if our paſsiōs be ſo vnruly as we can not keepe any meaſure in our aduerſities: then dothe impaciencie ouermaſter vsus. And if wee hauehave no hold nor ſtay of our ſelues, wee muſt needes conclude that wee are no better than frentike folke againſt God, yea & vtterly out of our wittes. True it is that we will not confeſſe it to be ſo: but for ſo much as the holie Ghoſt hath auouched it, would we hauehave a more competent iudge? And if we looke well into our ſelues, there is nothing in this texte, which very experience ſheweth not to be too too true. So then let vsus aſſure our ſelues that he which hath the power to bridle his affections and to hold them ſhort, hath gotten great wiſedome. And vndoubtedly, to the ſelf ſame purpoſe alſo S. Iames ſayeth that if any man want wiſdome, let him aske it of God. And why? For (he had ſpoken afore of patience) my friends ſayeth he, whenſoeuer God afflicteth you, & that you light into tēptations, aſſure your ſelues it is for your profit & welfare. Yet foloweth it not but that the ſame may ſeeme ſtraunge, and fewe men ſhall agree therevnto: But if a man hauehave neede of wiſdome let him reſort vntounto God. As if he ſhould ſay. It is true that mans minde will neuer thinke that al tēptations and aduerſities are benefits of Gods procuremēt towards vsus: & the fault is bicauſe we be miſaduiſed & knowe not what is expedient for vsus. VVhat is to be done then? For aſmuch as we want wiſdome, ſpecially when our paſsions ouermaiſter vsus, & trouble our mindes: let vsus repayre vntounto God: for he can well skill how to ſupplie our wants. Thus ye ſee what we hauehave to gather vpō this ſentēce: namely, that we muſt applie our indeuer to bridle our affectiōs, that we be not in to great a choler when God afflicteth vsus: aſſuring our ſelues that if we take it paciently, God wil turne al to our profit and welfare. Contrary wiſe if we ſtomacke matters, & will not aſſwage our miſeries with the cōfort that God giueth vsus: what will be the end of the? Euen ſuch as Bildad ſheweth here: that is too wit, wee ſhall but teare our owne ſoules, as we ſee a wretched madman do: he flings himſelfe into the fire, he leapes out of windowes, and he hurteth one whyle himſelf and an other whyle othermē, when the fit of his frenzie taketh him. Euen ſo ſhal we do when we be caried away by our choler. For we wil make no bones to ruſh out of ſquare againſt God, not remembring a whit, that all ſhall turne to our owne confuſion. Therfore we hauehave neede to wey wel this doctrine: that is to wit, that we teare not our owne ſoules, but learne too referre ourſelues wholly to Gods good will, that he may do to vsus what it pleaſeth him. Thus ye ſee in effect what wee hauehave to beare in minde. By and by after, it is ſayde: Shall the world be chaunged for thy ſake? Shall the Rockes be remoued out of their place? Some expound this ſentence very curiouſly, thus: Shall the world, that is to ſay, ſhall the order that God hath ſet and ſtabliſhed, be chaunged? And ſhall the Rocke, that is too ſay, ſhall God whiche is the ſtrength of the worlde, [hee remoued out of his place]? But theſe are things to much racked. Bildad ment too ſpeake more ſimplie: namely that Iob in his talke peruerted the order of nature. That in effect was the thing that hee ment. And why? For Bildad had ſet downe, that aſſoone as God had made Heauen and earth, and ſettled the naturall order that wee ſee, it behoued alſo that his iuſtice ſhould hauehave his courſe. This is very true. Howbeit he miſtaketh it, in that he would hauehave Gods iuſtice to be altogither apparant, ſo as men might know it and behold it with their eyes and as it were touche it with their finger: wherein he beguyleth himſelfe. Neuertheleſſe it is good to vnderſtand his meening, that wee may gather the inſtruction which is conteyned in it. His ſaying is, ſhall the worlde bee chaunged for thy ſake? That is too ſay, How vnderſtādeſt thou it? For thou reaſoneſt that God doth not ſo execute his iuſtice here bylow, as it may be knowne. And would not God hauehave his iudgemēts knowne forthwith frōthe time that he had ſtabliſhed this order in the heauen, the ayre, and the earth? when wee behold Gods workes both aboue and beneath, is it not to the end that his goodneſſe, his wiſedome, his rightfulneſſe, and all his vertues ſhould be knowne? Yes out of all queſtion. To what end hath God ſet out ſo fayre a lookingglaſſe in all his creatures? Is it not to the ende too be glorified at our hand? Now ſith it is ſo, like as God vttereth his vertues in all the reſt, ſo alſo wil he hauehave vsus priuie to his iudgemēts. This is true in ſome reſpect: that is too wit, ſo it be vnderſtood as it ought to be. But Bildad ſtretcheth it out to generally. VVhat is to be done then? As oft as any man ſpeaketh to vsus of God, let his workes which he ſheweth vsus & are neereſt vntounto vsus, leade vsus cōtinually higher vntounto him. As for example. The Scripture ſpeakes oftentimes to vsus of that which we ſee dayly: that is to wit, that God ſendeth rayne & fayre wether, maketh the earth to yeeld fruite, and cauſeth it to nurriſh vsus. Now it is not ynough for vsus to know that rayne & fayre wether come of God, and that when the earth yeeldeth vsus foode, it is through his grace. True it is that thoſe are the fundacions: but yet muſt we go further, and mount vp higher: that is to wit, that if God giuegive ſuch power to the earth, it muſte much rather needes follow that we receyue our ſtrēgth of him: for we be much nobler creatures. Is not the life that is in vsus a far greater & excellenter thing, than the power that the earth hath to yeeld fruite▪ Yes certenly is it. Then behoueth it vsus to acknowledge, that the ſame is one of gods workes, and that it proceedeth from him. Againe yf God hauehave a care to feede men in this world: thinke we that he which is a father in that behalf, and vouchſaueth to hauehave regarde of our bodies which are but wretched carkaſes, doth not make much more account of our ſoules? Alſo, if after the caſting of ſeede into the earth and the rotting of it there, he cauſe it to ſpyre againe and to beare fruyte anew: can he not reſtore vsus to a better lyfe though wee go to corruption, ſeing he ſheweth ſuch power in the order of nature? Beſides this, God keepeth a ſtedie hand in making the Sunne to ryze & go downe eueryevery day. Moreouer the moone finiſheth hir circuite eueryevery monethmonth, and the ſunne eueryevery yeere, and we ſee the orderlineſſe of the ſtarres and the planets. Now then, as oft as wee beholde theſe things, we muſt cōclude that God is through ſtedfaſt in his truth, and that he giueth vsus ſome inſtructions and ſignes thereof here. VVhen we ſee ſuch a conſtancie ſettled in the order of nature: what ſhal we thinke of the promiſes that belong to our ſaluatiō, which is no corruptible thing nor ſubiect to the alteracions and chaunges of the world? Lo how the holy Scripture trayneth vsus higher and higher by thoſe workes of God that are neereſt and moſt familiar to vsus. Neuertheleſſe it behoueth vsus alſo too hauehave skill to diſcerne betwene Gods workes as neede requireth. As how? Yee ſee how Bildad is vtterly cōfounded in his owne matter. For he ſayeth that bicauſe God hath created the world in ſettled order, and maynteyneth it in the ſame: therfore it foloweth that his iudgements are al certeyne, & that men may ſee them and know them. But that is an ill cōſequēce. VVhy? Gods wil is that the ſunne ſhould rize and go downe, and thereby we be aſſertayned that he wil giuegive vsus al things neceſſary for the preſeruatiō of our life, euen to the worldes ende. VVhen we ſee the vines, the trees, & the earth yeeld fruite, well▪ God ſheweth vsus that he hath a care of this preſent life, notwithſtanding that it be flightful & drooping. But his ſo doing is as it were to take vsus by the hand to lift vsus vp to heauē vntounto himſelf. God thē wil hauehave vsus to know this moſt certenly, & ſo cōmaundeth vsus: but as touching his iudgemēts, that is an other cace. For it is his minde, that wee ſhould hauehave but only a taſt of thē in this life, & that we ſhould wayte with pacience till he ſhew thē to the full in the latter day. For then ſhall the things be ſet in order which are nowe out of order: & vntil thē, God wil not execute his iudgements but in part. And ſo the cōcluſiō that Bildad maketh here, is not good nor conuenient. For he mingleth twoo things togither, betweene the which there is great diuerſitie. VVherfore it behoueth vsus to vſe diſcretiō in this behalfe. Now we vnderſtand how this ſentēce is true, & yet miſapplied. This ſentēce is true, inaſmuch as the order of nature teacheth and coūſeleth vsus to ſeeke the things that are higher, that is too wit, to knowe the wiſedome, rightuouſneſſe, goodneſſe, and trueneſſe of God: not only in things that cōcerne this tranſitorie life, but alſo in things that pertayne to the euerlaſting kingdome of heauē. And if we do it not, our vnthankfulneſſe is to heynous & ſhall not be excuſed. For ought not the vynes to put out our eies? ought not the riuers, the fields, & al other like things to do the ſame, wherin God ſheweth & repreſenteth him ſelf vntounto vsus? If we cōceyue not that: muſt not our blindneſſe, (that is to ſay, our periſhing in our owne ignorāce) needes be wilfull? But now let vsus come to that which is ſpoken here. Verely the light of the wicked ſhall be quenched, and the lampe that ſhyneth vponupon his head ſhalbe dimmed: there ſhall not remayne one ſparke of his fire. By ſuch ſimilitudes Bildad ment to ſignifie in effect, that God will not ſuffer the wicked to proſper for euer. Howbeit we muſt marke well that it is very true, that God will giuegive the wicked leaue to liue at eaſe for a time, and to triūph and ruffle it out, as though they had fortune in their hande. If Bildad had bene ware of this poynt: he would not hauehave locked vp himſelf ſo ſtreytly as he doth afterward. And why? He graunteth here that the wicked may ſometimes proſper. VVherein is it then that he ouerſhooteth himſelfe? It is in that he foreſetteth the time and in maner the day that their proſperitie ſhould take an end, & God ſhould turne their laughter into weeping. But it is not for vsus too appoynt that. And why? God may ſometimes leade forth the wicked in proſperitie euē to his graue ſo as the world ſhall ſee it, as I hauehave partly touched: that is too wit, they ſhall go downe into the graue without trouble in the turning of a hand, according alſo as it is ſayd in the Pſalme. Beholde (ſayeth Dauld) Gods children drag their lynes and cordes, they doo put pyne away here bylowe, it ſeemeth that death purſueth them, and yet notwithſtanding will not take them away. But how fare the wicked? They be luſtie and ſtrong, and die ere they be aware. Sith it is ſo, let vsus marke well▪ that it is not for vsus to ſet God any terme, too ſay that he ſhould quenche the light of the wicked in this world, & thruſt them into darkneſſe, that is to ſay, into confuſion. VVe cannot do ſo without controlling of our God. Beſides this, we be aduertized that his pleaſure is it ſhould be ſo. For he intendeth to reſerue ſome iudgement to the latter day. VVhat is to be done then? Firſt let vsus marke as it is ſayde here, that the deſpiſers of God, or the hypocrites ſhall hauehave as it were a lampe burning in their houſe. Surely hee expreſſeth the matter by the diuers termes of libg…, lampe, and ſhining: but Bildads ſpeaking here is after the ordinarie maner of the holy Scripture. Neuertheleſſe this light betokeneth nothing elſe but that the wicked liue at their eaſe and in pleaſure, and that God ſeemeth to ſauuor them, like as on the contrarie parte it is a very common thing to hauehave our tribulations and anguiſh likened to night and darkeneſſe. But nowe let vsus come backe agayne to the matter. The deſpyſers of God, and folke of looce life, or els ſuch as hauehave nothing in them but hypocriſie, may wel proſper for a time, and we ſee it, yea and it ſtandeth vsus in hand to be well acquaynted & inured with it: for if we find it noueltie to vsus, we ſhalbe troubled and vexed, and we ſhalbe forced to giuegive ouer Gods ſeruice. Therfore it behoueth vsus to bee at this poynt, that if God ſuffer the wicked too liue merily, and to reioyce, & to take their pleaſure here bylow: we muſt not be aſtonied at it. Marke that for one poynt. And it is an exerciſe that is very needefull for vsus. No doubt but it wilt ſeeme harde to vsus: howbeit it behoueth vsus too accuſtome our ſelues too it as I ſayd afore. Moreouer lette vsus marke ſecondly, that our Lorde will quench all the ſayd light, & when the wicked hauehave ſported themſelues a whyle, all their pleaſures and paſtymes which they hauehave taken vp muſt be deerely payd for. And why? It cannot miſſe but that their light ſhalbe quēched. Alſo this is it that Dauid ſtandeth vponupon in the. 37. Pſalme. For how exhorteth hee vsus, not too repine at the vngodly when wee ſee them triumph after that maner, and it ſeemeth that all the world is theirs, & that their life may bee eſteemed happie, and they themſelues alſo do glory in it, as though no mē were beloued of God but they? VVhat reaſon doth Dauid alledge to aſſure vsus? for he ſayeth that al this ſhal paſſe away. Let vsus tarie (ſayeth he) and we ſhal ſee that all the happineſſe which the wicked ſurmiſe thē ſelues to hauehave, is but curſedneſſe. True it is that they ſhal be ſure ynough of their good fortune as they terme it, & they ſhall like of it tootoo well: but in the end God will throw them downe. Then if we wil not be miſprouoked by being in companie with the wicked, we muſt learn to paſſe beyōd the world, & to vnderſtād that God wil ſhew howe it is nothing worthe too hauehave had the eaſe of this world, & that it is a ioy of no continuance. True it is that God doth ſometimes beare vp his ſeruants in their infirmitie, ſo▪ long till he cut off the edge of the wicked mens proſperitie, according alſo as it is ſayd in the Pſalme, that if we ſhould be alwaies in aduerſitie without any releaſe, wee might reache out our hande too do euill: that is too ſay, wee bee ſo frayle, that although wee called vponupon God, and were deſirous too ſerue him: yet might we bee tempted to breake ſquare, if God did not both moderate our afflictions & alſo repreſſe the wicked by giuing thē ſuch blowes as ſhould beate them downe to the grounde. God then may well execute ſome of his iudgements euen in this tranſitorie life, to the intent to ſupport vsus after a ſort: but that is not alwayes, nother muſt wee make a general rule of it as Baldad did. For if we ſay that God wil quenche the light of the wicked, and being demaunded when, do anſwere, to day, or to morrowe: [I ſay] if we ſet God a terme after that ſorte: he will giuegive vsus leaue to bee diſapoynted of our hope. Therefore lette vsus put that into his hande: hee knowes the tyme and ſeaſon wherein the wicked ſhould bee rooted out. Sometimes he ſatteth them as men do oxen and ſwyne, according as it is ſayd in the prophet. Nowif a mā f… an oxe or a ſwine it is not to trauell them when they be full fedde, it is not to put them to colde and heate, it is not to ſet them to labour as other beaſts: but it is to ſnetch the Oxe & to cut the Swynes throte. Euen ſo doth God fat the wicked till they come too the brimme of their graue. And therefore let vsus marke well what I hauehave ſayd afore, namely that to reſt our ſelues vponupon Gods iudgements, wee muſt mount aboue the worlde, and wee muſte looke vntounto the things that as yet are hidden from our eyes. Thus yee ſee what we hauehave to marke. And ſo when wee ſee the wicked aduaunced and all things fall out as they would wiſh: well, muſt we thinke it ſtraunge? Hath it not bene ſo from the beginning of the world? HaueHave not the fathers of old time bene aſſaulted with the ſame temptation, and reſiſted it? Then let vsus leaue that to God OnelyOnly let vsus know that al the pleaſures which the wicked doo take in this worlde, ſhal turne to their confuzion, and it were much better for them that God had dealt niggardly with them, than to hauehave giuen them ſo liberally of his benefites. And why? For according as they hauehave abuſed his goodneſſe, ſo muſt they alſo be fayne to be puniſhed ſo much the more grieuouſly for their vnthankefulneſſe. Alſo lette vsus tarie till God worke in doing his office, that is to ſay, til he quench the light of the wicked. And herewithal we hauehave to mark well the maner of ſpeeches that are ſet downe heere: as when Bildad ſayeth, That nettes are layde vnderunder the feete of the wicked, that they cannot paſse but through ſtraits, that when they riſe vp they ſhall be caught as in a pitfall, and that ſnares are pitched vnderunder their feete, howbeit that thoſe ſnares bee couered and ars not to be perceyued. According herevnto Dauid alſo ſayeth: that the wicked ſhall walke alwayes vponupon yee. True it is that their way gliſtereth, and is fayre to the eye: but there is no ſure footing for them, & God will make them treade a ſtep awrie to breake their necke before it was once thought of. All theſe ſimilitudes agree in one: that is to wit, to ſhewe that although the wicked do proſper, and their happineſſe is wondered …, and had in eſtimation, yea and coueted of all the whole worlde: yet notwithſtanding they go to deſtruction. EueryEvery man will ſay: I would I were in ſuch a mans cace: but wee ſee not the ſnares that are couered in the earth. It will ſeeme that God beareth vp the wicked, and that they hauehave wings to flie with. But what for that? If they ſtie high, it is but to tumble downe the more vnhandſomely: and if their feete bee vponupon the earth, there are ſnares vnderunder them. True it is that we ſee them not: but when wee bee warned of them by Gods woorde, we muſte looke vponupon them by fayth. Notwithſtanding if Bildad had vnderſtood well what he ſayd, he had not bene ſo hampered in the ſnares of contrarietie. VVhy ſo? For in ſaying that the ſnares are couered vnderunder the wicked mens feete, hee ſhould hauehave remembred that is not in vsus to eſpie them, vntill God ſhewe them. And when ſhall that be? Surely it is not for vsus to appoynt him any time Then muſt men ſubmit themſelues too Gods prouidence, and not ſette downe a generall rule or Lawe, to ſay, God will do ſo or ſo. But let vsus on our ſide looke to applie the ſayde doctrine to his right vſe. Seing it is ſayd that there be ſnares vnderunder wicked mens feete: well, let vsus pray God to leade vsus by the hand, aſſuring our ſelues that ſnares are layde in this world for men. For Satā not onelyonly aſſayleth vsus with open warre: but alſo layeth ambuſhes for vsus, and practizeth our deſtruction priuily as muche as is poſsible for him. VVee therefore ſhould not know howe to ſtep one pace in this preſent life, but wee ſhould be in daunger to be caught in his ſnares. But what for that? VVhen Satan hath layde his ſnares and grinnes for vsus, and is euen ready to catch vsus: our Lorde preſerueth vsus. Our way is made afore vsus, yea and wee be hilde vp and guyded by the very Angels, as it is ſayde in the. 91. Pſalme. As for the wicked, they hauehave their ſnares alwaies pitched. True it is that they ſooth themſelues, and other men alſo doo thinke them to bee exceeding happie. But that is bycauſe they know not what is prepared for thē. For it is not ynough to knowe that ſnares are layde to catch the wicked: but wee muſt note alſo that they be couered. Therfore when we ſee a fayre and pleaſant way, and the wicked frisking and ſcoterloping, and it ſeemeth that God can no more hold thē backe: Yet let not vsus ceaſſe therfore to cōclude, that a horrible deſtructiō is prepared for them. And why? For wee muſt not iudge after our owne conceyt and ſeeming: for ſuch as do ſo, falſifie the holy Scripture. If wee be deſirous to ſee the ſnares: it is ſayd that they be hiddē in the earth: and therefore let vsus be contented to bee ignorāt, till God diſcouer his iudgements vntounto vsus: I meane his ſecrete iudgements which cannot he cōceyued but by fayth. For if wee would hauehave experience of them after our owne fancie, that were naught. Ye ſee then how the faythfull ought to brydle themſelues as oft as God ſhall ſeeme to fauour the wicked, & not to be minded to puniſh them, nor to bring them to account. VVherefore let all good men ſtand alwayes vponupon this concluſion. VVell, I know not what theſe mens ende will be: but yet is God the iudge of the worlde: I will wayt paciently, till I ſee the falling out of the matter and when I ſhall hauehave once perceyued that the wicked are caught, I doubt not but God accompliſheth that which he ſayeth, though the meane how he doth it be not knowne to me. Therfore will I not mount aboue my boundes, it ſuffiſeth mee to giuegive glorie vntounto God in all things that he doth, and therewithall too pray him that I may profite my ſelfe thereby: for it is not for me to put him to his ſtint. And here is mention made of the Heele▪ purpoſely. For although Bildad had an eye to that which he had ſpoken, that is, that the ſnares were vnderunder the grounde, ſo as the wicked were caught with them: yet notwithſtanding, vnderunder that woorde Heele, hee ſheweth that we muſt not maruel though God make not the wicked to ſtumble at the firſt blowe, but ſuffer them to runne a long race. For when it ſeemeth that they bee come to the vttermoſt, to triumph more than euer they did: then he beareth them downe, and giueth them ſuch a counterbuffe as maketh them too breake their necke. Therefore wee muſt not wonder at it. Then let vsus ſuffer God to wayte vponupon the wicked, and in the ende to take them by the heele to throw them downe hadlong. Thus yee ſee to what purpoſe the woorde Heele ought to ſerue vsus. Nowe Bildad addeth immediatly, that fearefulneſſe ſhal diſmay him on all ſides, and make them to fall eueryevery where. He had ſayd that they ſhould marche in narrowe places, & that whither ſocuer they went they ſhould not eſcape the ambuſhes. True it is that the wicked ſhall hauehave roume long and large ynough to ſporte in, according as we ſee how they leape about to and fro: and therefore it ſeemeth not that they walke alwayes in ſtreyts. Indeede wee ſee it not: but they themſelues feele it much better than wee can imagine. Againe, albeit that we ſee it not continually: yet doth God at length performe that which is ſayd here, euen according as Bildad vttereth it: namely that feare ſhall diſmay them. But hee miſtaketh the woorde feare, as though Gods enemies ſhoulde needes knowe and conceyue their ſinnes too bee afrayde and to repent them: and that is not ſo. And why? Theſe twoo things, namely that the wicked ſhould be amazed with feare, and yet be merry and triumphe, cannot ſtande togither. For when the deſpyzers of God would be merrie, they ouerſhoote themſelues, they forget themſelues, they become beaſts, they beleeue they be able to worke wonders, and they think themſelues the happieſt men in the worlde that they can anger God. Lo what the ioy of the wicked ſorte is: that is too witte, a furious ioy, and a ioy that ſo bereeues them of their wittes and reaſon, as it leaues no modeſtie at all in them. But yet in the meane whyle God doth now and then call them to account, and he ſummoneth them within ſo as they be conſtreyned to perceyue, that they muſt bee fayne to come before him: And yet for all this they burie that knowledge as muche as they can, and are contented to abyde deafe and blind, and nother to ſee no… yet to heare what God ſheweth & telleth them. Now wee ſee how wee ought to ſet foorth this leſſon, that wee may practiſe it too our profite. It is in effect, that although the wicked hauehave the worlde at will: that is not as much to ſay as their lyfe is therefore happy. And why? VVhat is the cheife welfare of man? To bee ſure that his conſcience is quiet and at reſte, ſo as hee may goe on in true conſtancie through life and through death, yea and euen be merrie. But doth that befall to the wicked? No: for although they ſtreyne themſelues to ſet light by God, and to bee voyde of ſadneſſe: yet are they faine to be ſorie & out of quiet ſpite of their teeth. Hereby wee ſee that their life is vnhappie, for all the goods that they can hauehave. And ſo if we vnderſtād that God will be mercifull to vsus, although we be vexed on all ſides: yet is it a comfort to vsus in the middes of al our ſorrowes, that we are ſure that God wil end them to our profit and welfare, & to the confuſion of our enimies. Thus ye ſee how wee muſt practyze this leſſon. Verely it deſerueth to bee diſcourſed more at length, and ſo it ſhall bee by Gods leaue at the next Lecture. But as nowe the preſent time will not ſuffer vsus to goe any further.
Now let vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him that when he hath made vsus perceyue our ſelues well worthie to be bereft of all light, and to be caſt into horrible darkneſſe for reiecting the grace of his holy ſpirite which he had offered vsus: it may neuertheleſſe pleaſe him to pity vsus, and like as hee hath once inlightened vsus by his woorde and holie Ghoſte, ſo too increase the ſame light more and more in vsus, and ſpecially too make vsus too proſper in that which he knoweth to be fit for vsus. And yet in the meane while that he ſuffer vsus not too be tied to the corruptible goodes of this world, to reſt our ſelues to much vponupon them: but that wee may alwaies go forward to the euerlaſting heritage prepared for vsus in heauen, ſo as wee may not be vanquiſhed by the temptations that may befall vsus, but get the vpper hand in all battelles wherwith we be aſſayled, wayting till our God hauehave deliuered vsus from all miſeries of this world, and taken vsus vp into the bliſſedneſſe that is prepared for vsus in heauen, where wee ſhall hauehave our full contentation. That it may pleaſe him too graunt this grace not onelyonly to vsus, but alſo to, &c.