Sermons on Job, Sermons · Chapter 18 · Sermon 77
The .lxxvij. Sermon, which is the fifth vponupon the twentith Chapter.
26 All darkneſſe ſhall be laid vp in his ſecret places: the fire that is not blowen ſhall conſume him: and curſed ſhall be the reſidue of his houſe.
27 The Heauens ſhall bewray his iniquitie: and the earth ſhall riſe vp againſt him.
28 The blud ſhall go out of his houſe as flowing water, in the day of his wrath.
29 This is the portion of the wicked man from God, This is the heritage which hee ſhall hauehave of God for his words.
WE ſaw yeſterday howe the deſpiſers of God are afraide without comfort. True it is that the godly may bee abaſhed and afraide, but God comforteth them, and when they runne vntounto him they be ſure that he will ſuccoure them. As for the wicked, inaſmuche as they deſpiſed al men, and were ſo full of pride that they thought themſelues ſubiect to no miſchance: God will ſcare them after ſuch a ſorte, as there ſhall bee no remedie for their feare. And therefore let vsus learne to ſtand in awe, that we may walke godlily. Let vsus learne to be well aduiſed, that we be not careleſſe as murtherers, and we ſhall finde that God will make vsus ſafe euē in the middes of all our terrours. Thus then the only remedie not to be afraid out of meaſure, is to walke warely, and ſo to know the infirmities that are in vsus, and the daū gers that compaſſe vsus about on all ſides, as wee may pray god to voutſafe to reach vsus his hāde, diſtruſting ourſelues and learning to ſettle ourſelues wholly vponupon him alone. VVhen we hauehave ſuch a kinde of feare, God will glad vsus at our neede, and we ſhall be ſure of his helpe. But if we will play the hardie and ſtout fellowes, then muſt God needes bring vsus to confuſion, and we ſhall conceiue ſuch feare as we ſhal be as good as in hel already in this world. Now to expreſſe the better, that the wicked ſhall not find any meanes of ſafetie, Sophar addeth: that in all theyr priuie and ſecrete places, there ſhall bee darkneſſe hidden or layde vp. At the firſte ſight there ſemeth to be no great matter in this ſaying. But when it is throughly vnderſtoode, it will appeere to bee a good confirmation of that whiche was ſaide not long ſince. For heere by the Priuye places, are meant the backenookes, whiche the wicked hauehave when God perſecuteth them, according as they hauehave alwayes ſome lurkingholes to hide themſelues in. VVee ſee howe the wicked man will alwayes hauehave ſome blinde byway, he will play the foxe, and digge himſelfe a denne [with many ſtartingholes,] that he may not bee taken vnwares. And although he know wellynough that God entereth into all places: yet will he beare himſelfe in hand, that there is ſome little hole where hee may hyde himſelfe, ſo as Gods hande may not come at him. But Sophar ſaith, that euen there be ſhall finde darkneſſe. That is to ſay, although the wicked indeuer to ſhrinke themſelues into ſhrowdes, yet notwithſtanding when God purſueth them, they ſhall hauehave ſuch a terrour within thē, as they ſhall quake although no man follow them. To be ſhort, he meeneth that whyle the deſpizers of God are farre off from blowes, they ſet light by threatnings, and beare themſelues in hande that none euill may come neere them: but when it commeth too the verie pinche, they beſtirre themſelues to get couert. For though God lay no hande on them, nor ſhewe any euident ſigne that hee is agaynſt them: yet ſhall they hauehave darkeneſſe, that is to ſay, they ſhall hauehave vnquietneſſe in them, And this teacheth vsus to ſeeke no blinde bywayes to ſhunne gods hand. Then let vsus vnderſtand that as oft as God citeth vsus to himſelf, wee muſte come foorth too account. And therefore let vsus not deuiſe any ſhiftes to eſcape, yea and although the worlde ſeeme to promiſe vsus neuer ſo many lurkingholes: let vsus aſſure our ſelues that all that is nothing. VVherefore let vsus come willingly vntounto God, & offer vp our ſelues before his Maieſtie, praying him too receyue vsus to merciemercy And if his face ſhine vponupon vsus, then ſhall wee bee deliuered and ſet free from all darkeneſſe. Yea and althoughe the whole worlde were confounded and put out of order: yet ſhoulde wee alwayes bee ſafe and ſure, being in the cuſtodie of our God. Otherwiſe if wee had all the couerts in the worlde, they ſhould ſo little auayle vsus, that we ſhoulde finde more diſmayedneſſe in them, than if wee were diſcouered on all ſydes, and coulde ſee the miſerie that is vponupon vsus afore hande. Yet notwithſtanding, men cannot refrayne themſelues from ſeeking of lurkingholes, as it is too bee ſeene. On the contrarie part, what intendeth God when hee ſendeth vsus his worde? Hee would hauehave it to bee as a Creſſet, yea rather as the Sunne to vsus, that eueryevery of vsus might ſerche what is in himſelfe, ſo as the ſinnes that were vnknowne too vsus before, may bee layde open too vsus, and euerie of vsus bee ſorie for them: and furthermore eſpie the puniſhments that wee hauehave deſerued, ſo as wee may not bee taken vnwares like the vnbeleeuers whiche behight themſelues peace and ſafetie, but maye diſcouer Gods iudgements as if wee were on a high watchtower, as it is ſayde in the Prophete Abacucke, and preuent the inconuenience that is towardes vsus, I ſay preuent it, euen by prayer, ſupplication, and repentance. Yee ſee then wherat God ameth, when hee inlightneth vsus by his Goſpell. But wee drawe quite backe: for (aſmuch as in vsus lyeth) wee quench the ſayde light, and bycauſe wee bee naught, we be loth that the things whiche are hidden in vsus ſhoulde come too light. Too bee ſhort, wee couet alwayes to bee flattered, and it doth vsus pleaſure too abuſe our ſelues with ſuch flatteries. And what will God doo when his worde hath borne no ſway with vsus? VVill hee ſit ſtill? No. But he accompliſheth that whiche hee ſpeaketh by his prophete Sophonie: that is too wit, hee entreth with his Lanterne euen into the deepeſt caues. For beholde what hee ſayth of the Citie of Ieruſalem: I will viſite thee with my Lanterne (ſayth he) thou haſt hidden thy treaſures in priuie places, but thou ſhalt win nothing by that, for thou muſt needes be winnowed out. So then let vsus ſuffer God to inlighten vsus by his worde, and let vsus not ſeeke lurkingholes. And when wee bee come before him willingly after that ſort, ſurely he will hyde vsus in his tent (as the Scripture ſpeaketh,) and hee will not onelyonly giuegive vsus a houſe, or a chamber to drawe intoo, but alſo he himſelfe wil be an inuincible fortreſſe to vsus. To be ſhort, the ſhadowe of his wings wilbe a good ſafetie for vsus. On the contrarie part, we ſhall feele that which is ſayd here: that is to wit, that ſuch as will hide themſelues, and ſpecially which dig deepe dennes (as it is ſayde in a place of the Prophete Eſay) ſhall bee found out of God ſpyte of their teeth, and though there were no more, but their owne conſcience to purſue them: yet ſhall they perceyue that they hauehave gayned nothing by imagining too eſcape Gods hande. Thus ye ſee what we hauehave to marke in this ſentence. And conſequently it is ſayd, that the fyre whiche is not blowne ſhall conſume them. Heere Zophar threatneth the deſpizers of God and all the wicked, that although there happē no harme vntounto them from any creature, yet they ſhal not miſſe to be cōſumed by Gods wrath. There needeth (ſayth he) no artificiall fire: for the wrath of God will be ynough to deſtroy all them that will not willingly ſubmit themſelues to him. This ſimilitude is common ynough through al the holy Scripture: namely that God is a conſuming fire, and men as ſtubble that wil ſoone be conſumed, or elſe as ſnow that by and by melteth. And it is expreſſely ſayd that Gods wrath is as a fire, not onelyonly to melt ſnow, or to burne ſtubble: but alſo to cliue rockes and mountaynes, and to make the whole worlde to fall downe, ſo as neyther heauen nor earth ſhall ſtand vnſhaken, aſſoone as God giueth any ſigne of his wrath. And how ſhall the poore creatures thē do which are ſo frayle? If there be nothing in vsus but ſtubble, what ſhall becom of vsus when God ſhall hauehave kindled his fire that conſumeth all things? Nowe wee ſee what Sophars meening is. For the holy Ghoſt ſpeaketh by his mouth, and telleth vsus that wee muſt not truſt in the fauour of the worlde, and that when all things fall out as we would hauehave them, yet are we not therfore ſcaped out of Gods hand. And why? For (as he addeth afterwarde) there ſhall be neither heauen nor earth, but it ſhall riſe vp to execute his vengeance. True it is that to ſhewe his mightie and incomprehenſible power, hee may well nowe and then ſuffer the creatures to bee fauourable towards vsus, and our deſires to bee fulfilled, ſo as nothing ſhall fall out agaynſt vsus: but when we bee ſo at our eaſe, God needes no more but to ſhewe himſelf our enimie, and the only fire of his wrath will be ynough to conſume vsus, without the ſeruice of men, or without the imploying of any creature about it. For allthough the holy Scripture (too make vsus to perceyue the better how terrible Gods wrath ought to be to vsus) doo ſometimes ſay, that there is brimſtone or thunder mingled with it: yet notwithſtanding, it addeth likewiſe, that the ſame commeth not of mans hande, nor is made by any inferiour art or meane, but is wrought by God only, according as it is ſayd in Eſay, that hell fire is prepared long ago for the wicked, and for the enimies of God. And when mention is made of fire and brimſtone, it is ſayd that it is the verie breath of God that bloweth in it. VVhichWhich is al one with this that Zophar ſaith heere, namely that there needeth no bellowes from elſewhere, nor any forraine helpe to kindle this preſent fire. And why? Bycauſe the force that proceedeth out of Gods mouth, is ynough to conſume the wicked vtterly, when it vttereth it ſelf agaynſt them. Now then let vsus learne to frame our ſelues in ſuche wiſe vntounto God, as wee may not feele the execution of this ſentence vponupon our ſelues. For it will be to late to crie alas, when God ſhall hauehave kindled his inquenchable fire. But it is ſayd that Gods word ought to bee vntounto vsus as a burning fire, howbeit not to conſume vsus, but to clenze away all the droſſe and ſuperfluities that are in vsus. For like as golde and ſiluer are fined by paſsing through the fornace, ere they can do ſeruice or be applyed to our vſe: Euen ſo our Lorde intendeth to ridde vsus of our wicked luſtes by his worde, (whiche are things not onelyonly ſuperfluous, but alſo hurtfull,) that wee may dedicate our ſelues afterward too his ſeruice. And this muſt bee doone before all other things. Therefore when God purpoſeth to enflame vsus with the louelove of him, to the end we may be wholy rauiſhed therewith: the ſame muſt bee done by the meane of his worde. But if wee cannot abide it, we muſt needes become as chaffe or ſtubble, according as it is ſayde in the Prophete. Shall not my woorde bee a conſuming fire, & as a hammer that breaketh the ſtones, and ſhall not this people bee as chaffe? Thus then yee ſee howe wee can cannot disfeate Gods worde of the office that he giueth vntounto it to be a conſuming fire: It muſt alwayes be ſo. Now on our ſide, if we be diligent in offring oure ſelues vntounto God, he will purge vsus from our filth, & wee ſhall be reformed too his rightuouſneſſe, and inflamed with his louelove. But contrariwiſe, if we play the wilde Coltes, and maliciouſly and ſtubburnely reiect Gods woorde: let vsus bee ſure that (ſpyte of our teeth, and doo the beſt and woorſt wee can) the ſame ſhall burne vsus vp, euen bycauſe wee ſhall bee but ſtrawe, chaffe, and ſtubble, whiche is conſumed out of hande. Yea and when God hathe made vsus perceyne oure damnation by his woorde, hee will doubtleſſe alſo put too his hande, and make vsus to vnderſtande by experience that hee hath not ſayde in vayne, that fire ſhall conſume the wicked, yea euen without any blowing, without any kindling, and without putting any mans hande too it, or without the ayde of any creatures by any meane. Too be ſhort, let vsus learne too ſtande in awe of Gods wrath, and nor fall a ſleepe when wee ſee things fall out as wee would wiſhe in this worlde? For that can ſerue vsus too no purpoſe, when our iniquitie ſhall come too account before God, and hee ſhewe himſelfe too bee oure iudge. Thus ye ſee what wee hauehave too beare away in this ſentence. And it is ſayde immediately, that all the reſidue of his houſe ſhall go too hauocke, or that there ſhalt be nothing but misfortune vponupon the reſt of his houſe. Like as oure Lorde vttereth his goodneſſe towardes thoſe that are his; by bliſſing both their houſehold and their children, and all that belongeth too them: So on the contrarie part, hee ſheweth howe dreadfull his wrath is, by ſpreading it ſelfe out vponupon all that is aboute the vngodly, according as wee ſee howe the worlde is generally defyled with vsus. For what is the cauſe that there is neyther heauē nor earth, no nor any corner in the worlde, where Gods wrath and curſſe is not ſeene vponupon all creatures? Is it not our ſinfulneſſe? VVe know it is ſayd, that there is not one man vpō earth that dooth good, but all of vsus are compriſed in the generall condemnation of ſinne, which is vniuerſally in vsus all. Now foraſmuch as god of his owne nature hateth ſinne: we muſt needes be odious vntounto him. So then ſeeing that all creatures are as it were accurſed by reaſon of our filthineſſe and vncleanneſſe: both highe and lowe muſt bee fayne to feele of that defiling. Euen ſo ſtandeth the cace peculiarly with the wicked. For if a man bee giuen too all vngraciouſneſſe, ſo as hee is a deſpizer of God, ruſhing forth into all euill: all that euer he toucheth is as it were defyled by the filth that is in him. Not onelyonly bycauſe a naughtie man marreth and peruerteth thoſe that are cō uerſant in his companie, bringeth vp his children lewdly, & diſordereth his wife: but alſo bycauſe there is a ſecrete curſſe of God vponupon his head, to ſpread out vponupon his children, his houſeholde, his cattell, and all that euer he hath. Thus we ſee in effect, that when mention is made of the remnant of wicked mens houſes, it is too ſhewe vsus, that when our Lorde is agaynſt men, they hauehave good cauſe to be abaſhed. And why? For when they be ſunken and deſtroyed in their owne perſons, the vengeance of God muſt ſtretche yet further. Ad nthis is ſayd to the end wee ſhoulde not enuie the proſperitie of the wicked, when we ſee thē farewell, conſidering that their ende is ſuch as wee ſee heere. Therefore when the faythfull hauehave conceyued how terrible Gods wrath is, they muſt be ſo touched with it, as they muſt no more thinke the wicked to be happy for their flightfull proſperitie. For they doe but drawe their lines till they come to their vtter deſtruction. And ſo we conclude, that it is better for vsus to ſeeme miſerable (ſobeeit that we ſtande in Gods fauour) than to hauehave all that man can wiſhe, and in the meane time God be agaynſt vsus. Lo what wee hauehave too marke in this ſentence. Nowe when Zophar hath ſpoken ſo, hee addeth, that the heauens ſhall bewray his iniquitie, and the earth rize vp agaynſt him. Hee had ſayde heeretofore, that fire ſhould conſume the wicked without blowing: that is to ſay, that God without vſing the ſeruice of his creatures, is able to deſtroy all them th at lift vp themſelues agaynſt him And here he telleth vsus of another kinde of puniſhment: whiche is, that God will arme his creatures too execute his vengeance agaynſt the wicked. Ye ſee then how God worketh in diuerſe ſortes, when hee mindeth to puniſhe the deſpyzers of his Maieſtie. Sometimes (as I hauehave ſayd) he ſuffereth all things to goe well with them to outward appearance, ſo as they ſhall not doubt nor miſtruſt any thing, and (whiche is more) they ſhall ſport and wallow in their good fortune. But when they bee drunken after that ſorte in their proſperitie: beholde, God will ouerwhelme them ſodenly, not with naturall fire, but with his ſecrete and incomprehenſible power. Yet notwithſtanding, in the meane whyle, it is not to bee ſayde that oure Lorde hath not his creatures in his owne hande to arme them in ſuche wiſe agaynſt vsus, as euerie of them ſhall bee ſwordes, bowes, arrowes, and other weapons, whiche God will ſtirre vp to deſtroy vsus withall. And this is made purpoſely, bycauſe that when the wicked bee puffed vp in their pride, they thinke to get the mayſtrie by their hardhartedneſſe, as it is too bee ſeene that if theſe ſhameleſſe folkes bee rebuked for their ſinnes, yea euen for their notorious ſinnes whiche little children can bee iudges of, yet keepe they ſtill a brazen face: for a man ſhall neuer outface them till they bee conuinced thrice tentymes tolde. VVell then, and after what maner doth God bring them too reaſon in the ende? Euen by arming the heauens agaynſt them, that is too ſaye, by diſcouering their ſhamefulneſſe by all meanes. For when they ſhall hauehave vſed ſuche vnſhamefaſtneſſe and ſcoffed at all the warnings that are giuen them, yea and made a ſcorne of all Gods threatnings: then muſte they bee ſo perſecuted (yea euen without putting too of any mannes hande) that when God alone purſueth them, they ſhall not knowe where too become, but chafe vponupon their brydle too ſpyte God withall. But is their furie once ouerpaſt? Then muſte they bee rooted out with their ſhameleſſe ſtubburnneſſe when they hauehave abuſed Gods pacience ouerlong. Thus ye ſee in effect what Zophar mente too ſay. And what hauehave wee too doo? True it is that ſometymes wee ſhall bee wrongfully diffamed, and oppreſſed with falſe ſlaunders. But wee maye commend our cace vntoo God, and hee will make oure rightuouſneſſe to ſhine as bright as the morning, as the Scripture ſayth: inſomuche that when the night is paſſed, and wee hauehave had ſome darke ſtorme that hath ſuppreſſed the knowledge of oure innocencie, our God will in the ende ſhewe himſelfe to bee our warrant, and maynteyne our cace in ſpyte of the wicked, and of all their lyes. But on the contrarie part, when wee go about too woorke wyles, and thinke too ſcape by oure ſhiftes and hypocriſies: let vsus looke for that whiche is ſpoken heere, namely that the heauens ſhall bewraye our iniquitie, and ſpite of our teeth wee muſt come too the open light, and be diſcouered as at midday. VVee will bee in oure lurkingholes: verie well, God will ſuffer vsus too bee there for a little while: but hee can skill well ynough too hale vsus oute of oure deepeſt dungeons, and too bewray oure ſhamefulneſſe. VVhether wee will or no, wee muſte bee aſhamed of the ſhrowding of our ſinnes, whiche ſhall then ſteppe vp agaynſt vsus, yea, and all creatures with them, notwithſtanding that for a tyme it hauehave ſeemed that there was neyther heauen nor earth whiche fauoured vsus not. For if God become oure enimie, all creatures muſt needes ſhewe themſelues too bee ſubiect vntoo him. True it is that this happeneth not alwayes nor oute of hande, according as I hauehave declared heeretofore, that Gods iudgements are executed diuerſly. But yet muſte wee alwayes hauehave this ſaying before oure eyes, (that is too witte, that the heauens ſhall bewraye the iniquitie of ſuche as deſpize God, and the earth ſhall ryſe vp agaynſt them) too the ende wee may learne too diſcouer our owne iniquities vntoo God, as the Scripture counſelleth vsus too doo. Then let vsus of oure owne free accorde acknowledge our dettes, and confeſſe our ſelues blameworthy before God. HaueHave wee ſo diſcloſed oure owne iniquitie? Then dooth God couer it, then dooth hee burie it, then dooth he caſt it intoo the bottom of the Sea, ſo as it ſhall neuer come too remembrance any more. Agayne, hauehave wee ſhewed bothe too heauen and earth, that oure onelyonly deſire is that God ſhould pitie vsus, bycauſe hee might with good right condemne vsus? Beholde, the heauens ſhall bee as a mantle to vsus, and the earth ſhall likewiſe couer vsus, ſo as oure iniquities ſhall be buried. But I ſay wee muſte confeſſe oure iniquities vntoo heauen: that is too ſay, before God. And wee muſt alſo confeſſe them in the earth, when wee ſhall hauehave caſt ſtumblingblockes into the Churche, and hauehave liued amiſſe. For we muſt not bee aſhamed too yelde our ſelues guiltie before men after we hauehave ſorrowed before God. But if wee minde too ſhift off things by lying, God muſt be fayne to ſhew that he hathe not ſpoken this ſentence in vayne. After that Zophar hath ſpoken ſo, bee addeth, that the bud of his houſe ſhall go away like flowing water in the day of Gods wrath. Now when mention is made heere of the budde of the houſe of wicked men, it is too expreſſe, that all the hope which they hauehave for the time too come ſhall beguile them. For when the wicked are cropped by Gods hande: they hope ſtill too bud agayne, and to renue, and recouer their former ſtate. But it is ſayd that God will diſappoynt that budding, and make them ſlide away as water in the day of his wrath. True it is that when the faythfull are ſmitten by Gods hande, they alwayes releeue themſelues with hope that their miſerie ſhall not indure for euer, according as it is promiſed thē that Gods wrath indureth but the turning of a hand, but his merciemercy ſhall laſt towardes them for euer. So then the faythfull may and ought well too comfort themſelues, bycauſe they know that God will make them too ſpring agayne. And the holy Scripture vſeth often this ſimilitude, that although they be cropped, yettheir roote is left ſtill in the grounde. Nowe when they take ſuch hope, do they preſume vponupon their owne power? Or is it their intent to ſpite God? No: but after they hauehave acknowledged that they be worthie to be forſaken of God, they truſte in him that hee will hauehave merciemercy vponupon their infirmities. Contrariwiſe, when the wicked hope that their afflictiōs ſhall not continue for euer, it is after a maner by defying God, and with a kinde of iuſtling agaynſt him to knowe who is hardeſt. Beholde, God is agaynſt them, and they on their ſide ſticke too their tackling, that is too ſay, they are ſo wilfully bent vntoo ſturdineſſe, as they determine neuer to bow their neckes, but to continue alwayes ſtiffe agaynſt God. Therevpon they flatter themſelues, and beleeue that the miſerie whiche they endure ſhall paſſe away, and that when they bee once gone, all ſhall go well with them. And wherevpon commeth it that they take ſuch hart of grace? As I ſayde afore, it is not for that they hauehave any truſt in Gods merciemercy: but it proceedeth of a diueliſhe pride, ſo as they beare themſelues in hande, that Gods hande is not ſtrong ynough to daunt them, by reaſon whereof they wil not in any wiſe ſubmit themſelues vntoo him. And therefore it behoueth vsus too marke well how it is conteyned in this ſentence, that God will make all their budding to fade away like water: that is too ſay, it ſhall be too no purpoſe for the wicked too take highly vponupon them, and too beare themſelues in hande that they ſhall bee ſette vp againe: for God will plucke them vp roote and rinde: and although they hauehave had ſome bud left, that is too ſay, although God hauehave left them ſome little ſhewe, ſo as it might ſeeme that they were not vtterly diſpatched: yet ſhall it fade away ſpecially at the day of his wrath. Now muſt we wey this ſaying. For it dothe vsus to vnderſtande, that wee muſt notimagin that God is ydle when he ouerpaſſeth things, & putteth not his hand to the puniſhing of the wicked. And why? For hee hathe his conuenient ſeaſons. Then hathe Gods wrath a certaine determinate day, whiche wee know not of. Therefore when wee ſee the wicked in proſperitie, and in their triumphes, and it ſeemeth that no misfortune ſhall euer befall them: let it come too oure remembrance that the wrath of God hath a day, and that God knoweth when it is time to puniſhe. I ſay let vsus tarie paciently, and in the meane while learne heereby not too fall aſleepe, if God ſpare vsus And if our Lorde make vsus not to feele this vengeance for a time: but let vsus alone and handle vsus gently, although wee hauehave offended him: I ſay let vsus not flatter oure ſelues therefore, for there is not a more daungerous deceyte, than when men ſleepe ſaping in their ſinnes, and thinke not vponupon Gods wrath, vnderunder colour that he beareth with them. For then do they gather a great heape of wrath to themſelues, as Saint Paule ſayeth in the ſecond Chapter to the Romanes. Then let vsus learne not too flatter our ſelues at ſuche time as wee bee in reſt: but let vsus dayly thinke vponupon the daye of Gods wrathe, and preuent it: namely by trembling continually before oure iudge, praying him too receyue vsus too merciemercy, bycauſe we be ſo greatly indetted vntounto him: and let vsus keepe our mouthes ſhet when it commeth too the mainteyning of our cace. Now if Zophar had applyed this matter rightly, hee had not condemned Iob as he did: but hee had acknowledged that of Iob whiche hee ſpeaketh generally: that is too wit, that whereas the wicked doo proſper, and yet notwithſtanding Iob hauing led a blameleſſe life, is puniſhed ſo rigorouſly: it is not to be ſayd that God diſalloweth him, and alloweth the wicked. For hee hathe a day for his wrath. True it is that Zophar is as a Prophet of God. But yet dothe hee peruert all things as Balaam did, bycauſe hee diſcerneth not the fitte time of Goddes wrath, whereof hee ſpake. And for this cauſe ought wee too giuegive the better heede to this ſaying, to the ende wee hauehave the ſayde skill that I ſpake of, namely too conſider that God hath his couuenient tymes to puniſhe the wicked. To conclude, all the doctrine that wee hauehave heard, hee ſayth in the ende. Such is the portion of the wicked, yea at Gods hand, & at Gods hand alſo his heritage is like bycauſe of his wordes. As touching this concluſion, it is as it were a ſealing of that which we hauehave heard heere before, to the intent it might be of the more authoritie in our hartes, & that we might be fully aſſured of it, & receyue it without any doubting. Marke then the portion of the wicked. And at whoſe hande? At Gods. As if he had ſayde, True it is that the wicked rufſle it out in this worlde, and play the looce Colts: for they beleeue not that there is a iudge in heauen, neyther thinke they vponupon him. But yet for all that, they cannot pluck that preheminence from his maieſtie, and hee prepareth their indytement. This then ſerueth expreſſely too daunt the wicked, which put God out of their minde as much as they can. Alſo is it a good leſſon for all the faythfull, to teache them to ſay, Go to, wee may do muche euill that ſhall bee pardoned at mens handes, yea and they ſhall neuer ſay ſo muche as blacke is our eye for it. But in the end wee muſt come before the iudge, & when we come thither, this forbearing at mens hands will turne too our double condemnation. That is the counſell which we hauehave too gather of this text, when the name of God is expreſſed heere two times. For men oftentimes diſcharge not their dutie, ſpecially thoſe I meene that are in office to do it. VVe neuer paſſe of admoniſhing ſuch as do amiſſe, nor of correcting them, but we winke at them. Yea and the Magiſtrate whiche ought to put to his hande to repreſſe offences, doth verie often let all alone. Men then bothe generally and particularly diſſemble and make countenance not to ſee a whitte. But God is not negligent in his office. For as well they that hauehave beene borne with, as thoſe that hauehave borne with them muſt come to accoūt. So then the name of God, togither with the circumſtance of the text, ought to wey greatly with vsus, ſith we know it is not without cauſe ſaid, that ſuche is the portion of the wicked, yea euen at Gods-bāde. For it ſerueth to wipe away all theſe vaine hopes whiche we be woont to conceyue when men giuegive vsus their hande, and eyther winke at our ſinnes, or elſe pardon them. Let vsus not truſt vponupon that. For it will bee a double confuſion to vsus afore god. And let vsus aſſure our ſelues that although we be ſcaped from the worlde, yet muſt God ſhew himſelfe to be our iudge. Now whereas mention is made of portion and heritage, that alſo ſerueth to do vsus too vnderſtande, that we muſt be fully reſolued of this poynt, that God will not leaue the wicked vnpuniſhed. And like as euerie man calleth that thing his portion, which is ordeyned or alotted vntounto him: So hathe our Lorde alreadie aſſigned too the wicked, that whiche belongeth vntounto them: that is their heritage, that is too ſay that ſame is as theyr patrimonie, ſo as there is nothing more peculiarly a mans owne, than the puniſhment that God will lay vponupon the wicked. And hee ſpeaketh purpoſely of their woordes. Howe ſo? True it is that ſome men reſtreyne this to the blaſphemies that the wicked belke out agaynſt God: but the worde that is ſette downe heere ſoundeth none euill. So then it muſt be taken more ſimply: that is to witte, that wicked men may well alledge as many excuſes as they liſt, but they ſhall gaine nothing by it: for they ſhall bee condemned with all their wordes. Surely Zophar had an eye to Iob, and therein (as I ſayde afore) he applied it amiſſe vntounto him: but yet it ceaſſeth not to be true & good in it ſelfe. And it is the holy Ghoſte that pronounceth heere in generall, that the wicked with all their gay woordes ſhall be rooted out by the hande of God. Therfore this worde is not couched heere without cauſe. For we ſee continually how the wicked are deſirous to pleade agaynſt God, thinking to worke wonders with their vntoward allegatiōs. And truly God ſuffereth them to hold plea ſo for a time: but at length hee ſheweth that whiche is written in Geneſis, namely, that his ſpirite ſhall not ſtriue any longer with man. God had borne with as outrageous wickedneſſe as could bee: and when he ſawe that men abuſed his pacience after that maner: he ſayde I will no longer pleade with you, I muſt be fayne to put to my hande. Thus ye ſee how it is ſayde heere, that the wicked may well file their tongues to iuſtify themſelues, for they can good skill to chop Logicke with God: but ſhall that further their cace? No, no. They rather ſharpē the ſword, and God muſt bee fayne to execute the ſorer iuſtice, and the terribler vengeance vponupon their heades. So then, men may be armed with their tongues to pleade agaynſt god: but God hath his hande armed, and will ſtretch it out of heauen to confounde all ſuche as ſhall ſo pleade agaynſt him. And this ſaying ought too touche the wicked more than it doth. But what? Heereby it is ſeene that there is a brutiſhe blockiſhneſſe in the greater parte of the worlde. Noweadayes there is no bowing vnderunder the woorde of God, nor vnderunder the corrections that are done vntounto vsus in his name and by his authoritie. For men encounter them with ſuch ſturdineſſe, as it is well too bee perceyued that there is no more religion among them than is among the Turkes and Paynims. And not onelyonly warnings are in vayne that are giuen men in ſecret: but alſo if open faults be ſpoken of in the Pulpit: whereas men ought too aske God merciemercy, and too ſue to him for it with all humbleneſſe: what is too bee ſeene, but that men are fully bent to ſtande ſtoutly agaynſte God? As for example: when I ſpake the laſt Sunday of the ſhamefull outrage that had beene doone heereby at Cologny: they fell to iuſtifying of themſelues, and too conſpyring agaynſt God, and too deuiſing with themſelues, howe too hide the thing that was altogither apparant. The matter is, that the Sermon was broken off in the Church, and yet coulde not be obteyned at thoſe royſters handes, too leaue off when they were warned: the matter was complayned of. As howe? Such a thing is not too bee ſuffered. But men will ſeeke meanes too coloure all, yea and ſome will picke a quarell as if they had great wrong doone vntounto them. Yee wretched men, yee ſhoulde hauehave prepared youre ſelues too the Lordes ſupper, and I tolde you of that ſhamefull diſorder, to the intent ye ſhoulde bee ſorie for it, or at leaſtwiſe (if ye had not beene become deuils) ye ſhould hauehave beene ſomewhat touched to conforme your ſelues: but you come cleane contrariwiſe in a rage too woorke all miſcheefe. Is it not apparant heereby, that you ſeeke nothing but too fight openly agaynſt God? But if wee ſpeake of ſecreter matters, yet the whole worlde knoweth them. For wee ſee open whoredomes, wee ſee blaſphemies, wee ſee drunkenneſſe, gluttonie, and other exceſſes, wee ſee the deſpyſing of Gods woorde, and all eccleſiaſticall order, wee ſee briberies and cruelties, and that there is as muche gentleneſſe among men as among woolues, ſo as there is none other meening but to doo violence too one, and too poll another, and finally all ſhame is gone. Theſe things are apparant. But what if there be other more outrageous things, and that a man ſhoulde ſpeake of them in the Pulpit? A man might well bee the more wearie. And with what conſcience come you too receyue the Lordes Supper at my hande? Thou commeſt euen with the ſame that Iudas did. But thou ſhalt bee ſure too feele Gods vengeance with trembling, as Cain did, and that thou art a manifeſt and apparant reprobate. I hauehave alledged this example, too the ende wee might learne not too ſtande checking agaynſt God. For if hee liſt to pleade with vsus, alas what defence ſhall wee hauehave too get the vpper hande in our cace? But yet let vsus not thinke that God needeth to ſtudie howe to tell a long tale: for hee will conclude and execute his ſentence without pronouncing it newe agayne, for we hauehave ynough in the holy Scripture, wherein hee ſheweth himſelfe to be iudge of the whole worlde. Thus ye ſee what we hauehave to marke in this text: that is too wit, that if wee confeſſe our faultes afore God, wee ſhall be forgiuen at his hande: But if wee ſtande pleading with him, or if wee ſeeke lurkingholes to hyde oure iniquities: wee ſhall not only be conuinced by his worde, but alſo hee will lay ſo rough hand vponupon vsus, as we ſhall be ouerwhelmed vnderunder him, yea euen without any remedie: and then will it bee no time too aske forgiueneſſe. Therefore let vsus take the conuenient time that God aſsigneth vsus, while he offereth vsus the meane to obteyne merciemercy of him by his Goſpell.
Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our faults, praying him too make vsus ſo to feele them, as it may leade vsus too true repentance: and that in ſteede of hardning of oure ſelues, we may bee ſo hartbroken, yea euen before hee make vsus feele the ſoreneſſe of his wrath, as eueryevery one of vsus maybe his owne iudge: to the ende, that when wee ſhall appeare before the iudgement ſeate of our Lorde Ieſus Chriſt, all oure ſinnes maye there bee couered and buryed by his rightuouſneſſe. And ſo let vsus all ſay. Almightie God oure heauenly father, &c.