Sermons on Job, Sermons · Chapter 18 · Sermon 73
The .lxxiij. Sermon, which is the first vponupon the .xx. Chapter.
SOphar the Naamathite anſvvered and ſayd.
2 My thoughts inforce me to anſvvere, and haſtineſſe is in mee.
3 I hauehave heard the correction of my reproche, and the ſpirite of myne vnderſtanding enforceth me to anſvvere.
4 Haſt thou not knovvne the time of old, ſince God placed man vponupon the earth,
5 That the aduauncement of the vvicked is but of ſhort time, and that the ioy of hypocrites ſhall not indure.
6 Though they be lifted vp to heauen, and hauehave rayſed their head aboue the cloudes:
7 Yet ſhall they periſh as their ovvne dung: and they that hauehave ſeene thē ſhall ſay, vvhere are they?
THat wee may the better profite by thys doctrine, wee hauehave to beare in mynde, how it hath bene declared before, that ſuche as incountered with Iob, ſaying that God leaueth not the wicked vnpuniſhed, hauehave taken a grounde that it is true in it ſelfe, but they applyed it amiſſe to the perſone of Iob. And this is a cauſe why we ought to pray alwayes vntounto God to giuegive vsus skill and diſcretion to know howe to apply that thing rightly which we ſhall hauehave learned out of Gods word. For wee may turne that thing too euill, which might be to our profite, according as we ſee how a number abuſe the holy ſcripture croſſely & ouerthwartly▪ Therefore it ſtandeth vsus in hand to marke this poynt: and then ſhall we ſee that heere are good and very profitable inſtructions. Now the effect of that whiche Sophar ſayeth heere, is that althoughe the wicked and the deſpizers of God bee ſeene to proſper heere for a whyle: yet muſt they periſh, and the end of them muſt be miſerable, according as it hath alwayes bene ſeene and put in vre, and God will execute his iudgements to the worlds end …s he hath done afore. But ere he come to that poynt▪ hee vſeth a preface, that is to wit, that he is inforced to anſwer, and compelled ſo to do, as well by the ſpirit of his vnderſtanding, as alſo bycauſe he was aſhamed to be ſo checked at Iobs hand, ſpecially ſith he knew (as he himſelfe ſayeth) that his owne ſayings were true, and that Iob reaſoneth to the contrary. Now if it were ſo▪ then had Sophar good reaſon. For firſt of all when God giueth vsus any grace, it is not to the intent the ſame ſhould ſerue for our ſelues alone: but we ought to make our neyghbours partakers of it. Then if God giuegive more vnderſtanding to one man than to another: ought he to keepe it to himſelfe alone? No. But looke what gifts God beſtoweth vponupon vsus, wee muſte labour to communicate them that oure neyghbours may bee edified by them as well as our ſelues, and God bee honoured with one common conſent. S. Paule alſo ſheweth the ſame, namely that if a man hauehave receyued any gifte of God, he hath not receiued it for himſelfe▪ but he muſt apply it wholly to the common vſe. Behold alſo howe God will hauehave our charitie exercyſed. It is not that eueryevery man ſhould like well of himſelfe and deſpyze his neyghbours: for at what poynt ſhould wee bee then? Should there be any more bodie of the Churche? Is it not meete that the members ſhould bee knit togither? Is it not meete that all ſhould bee referred to the head? Then lette vsus marke well that whereas Sophar ſayeth, that the ſpirite of his vnderstanding inforced him to anſwere: if it were ſo that God gouerned it, and that thys ſaying were rightly placed: then had hee reaſon to ſay ſo. For (as I ſayd) when God ſhall hauehave diſcloſed any good thing vntoo vsus, the ſame muſt not bee drowned by vsus, but rather wee muſt bring it to light. And heere yee ſee why it is ſayde, that when wee hauehave beleeued then muſt we ſpeake. So then fayth muſte not bee a dead thing, but ſhe muſt vtter hir ſelfe. And S. Paule dothe well verefie the ſayd ſentence of the Pſalme. For hee ſheweth that it is not lawfull for him to doo it, bycauſe God had giuen him vnderſtanding, whiche ought to ſerue the whole world: and therefore that he vttereth the treaſure which was committed to him, knowing well that it was not a particular thing for any one man, but for the profite and inſtruction of the whole Church. And verely eueryevery one of vsus muſt applye this leſſon to himſelfe. For we ſhall ſee many that will ſay, it is ynough if euerye man beleeue in his owne hart, as who would ſay that the thing which God hath ioyned togither, might be ſeparated by men. But wee hauehave ſeene alreadie the recorde of Dauid: which is, that ſuch as beleeue ought to ſpeake by and by. For except they doo ſo: they ſhew that they by their malice doo burie that thyng whiche God woulde hauehave publiſhed abroade: according a… it is ſayde that men light not a candle too put it vnderunder a buſſhell, or to hide it: but to ſet it vponupon a candelſticke that it may ſhine al about. Furthermore nowe and then▪ when a man hath receyued any gift, he thinketh … is to win himſelfe credite and eſtimation aboue other man. But contrariwiſe in ſo doing we diſgrace Gods gifts by making them to ſerue to any vainglory. It is not for that purpoſe that God dealeth his gifts more to one than to another, but to the end wee ſhoulde do men good with them. Therefore let eueryevery of vsus hauehave a care to aduaunce and to ſpread abrode that whiche God hath committed vntounto him: and as for them that hauehave not receyued ſo much, let them neuertheleſſe be brought by that meanes to ſaluation, wherevnto God calleth vsus, too the ende hee might bee glorified among vsus. Marke that for one poynt. But yet muſte the other poynt preſſe vsus more, when Sophar ſayeth, that hee had heard the correction of his reproch. He ſpeaketh not this in reſpect of his owne perſone onelyonly: but according to the matter that hee had dealt with before, hee is angrie to ſee Gods truth troden by that meanes vnderunder foote. Iob had no ſuch intent, (as I hauehave declared alreadye) and therefore Sophar dyd hym great wrong. Neuertheleſſe thys doctrine continueth in it ſelfe alwayes good and true, and wee muſt holde it ſo, for the holy Ghoſt alſo ment to teach vsus by a man that was blinded in his owne imagination, who notwithſtanding ceaſſed not too hauehave good groundes. So then thys doctrine being taken as it is, may ſtand vsus in ſteade, notwithſtanding that we ſee it reproue the good, and fight agaynſt Gods truth, reſiſting it by cauils and things miſapplyed. And therefore when the like befalleth vsus, we muſt withſtand it as much as we can. I ſay, whenſoeuer we ſee a man ſtriue againſt Gods truth, wee muſt ſet ourſelues againſt him as aduerſarie parties. VVhy ſo? For if God giuegive vsus wherewith to make ourſelues as his proctors and witneſſes, he will hauehave his cace maynteyned by vsus. And the honours is great that is done vsus in that behalfe. God ſeeth that wee bee full of vanitie, and that there is nothing but vntruth in vsus: and yet neuertheleſſe he calleth vsus to be his proctors. And ought he to do ſo? Is he boūd to do it? No▪ but his mind is to honour vsus ſo far foorth. VVhat remayneth then. That eueryevery of vsus ſtreyne himſelfe to the vttermoſt [to do his dutie.] VVhen wee ſee men ſo malicious and wicked as to lift vp themſelues againſt God, and too ſeeke all meanes poſsible to peruert & corrupt the truth: is it meete for vsus to bee ſlouthfull then? No. VVe ſee at this day how the Pope hath many ſeducers whiche ſeeke nothing but to ſlaunder all good doctrine, and too falſifie all that euer we alledge in the name of God. Yea and wee neede not to go ſo farre, for we ſee malicious heads eueryevery where and vnderlings of Satan, whiche turkin things, and deſire nothing but to turne all vpſide downe. Now when we ſee the Diuell working after that ſort to ouerthrowe the things that are good to edifie the Church, and that mē are ſo impoyſoned againſt them: ought we to holde oure peace? Should we not reſiſt them ſtoutly as much as in vsus lyeth? Yes certenly. Elſe ſhould we be cowardes, yea and it ſhould be imputed to vsus for high treaſon, if we ſhoulde ſuffer Gods truth too bee ſo defaced, and wee not maynteyne it. Some there are of opinion that it were better for them to hold their peace, and not to ſpeake at all agaynſte the Papiſts and their ſuperſtitions. Yea, but in the meane while we ſee howe the Diuell would abuſe our ſilence, to vtter foorth his lyes and tirannies continually. If poore ſoules periſh, and we in the meane while hold our tungs: what ſhall become of it▪ If a ſhepeheard do his duetie, wil he ſuffer woolues and theeues to enter into his flocke, and to ſcare them, byte them and deuoure them, and yet ſay neuer a word to them? But God hath appoynted vsus to be as ſheepeheards of his Church▪ Now like as wee muſte hauehave a ſweete and amiable voyce to guide oure flocke withall, and too leade ſuch too ſaluation as are teachable and obedient: ſo alſo on the contrary part, when wee ſee Theeues and VVoolues, we muſt crie out aloude to ſcare them away. Ye ſee then that ſuch as perceyue men to peruert Gods truth, ought not to diſſemble, but rather to be earneſt and zelous in reſiſting them to the vttermoſt of their power. Agayne, if we ought to hauehave ſuch courage & conſtancie in maynteyning good caces againſt the trumperies and ſuttleties of the wicked: I pray you ought wee not to ſpeake ſtill in the like behalfe when wee ſee Gods name blaſphemed in deede, and all good doctrine ſcorned and rayled vponupon by the …ewde lyfe, by the malapertneſſe, & by all that euer the wicked folke take in hand? VVould God that neceſsitie conſtreyned vsus not ſo muche as it doth. But what? VVhen a man hath preached the woorde of God, let him go abroade in the ſtreates, and marke what he ſeeth ech man do openly, and it will be ſene that eueryevery man hath conſpired againſt God, and that fyre and water are not more contrarie, than the common lyfe that we leade, and the doctrine that is preached. I will not ſay how reachleſſe men are to heare: But although they ſet a face vponupon the matter, and very ceremoniouſly pretende that God ſhall be honored and his word receyued: yet it appeereth that it is but a playing of little children, & men do throughly mocke God in their common lyfe, and doo nothing elſe but deſpyze his word. VVe neede not to decyfer things by peecemeale what they be: men ſee well ynough what they are, and wee were too dulheaded if it grieued vsus not too ſee God ſo ill obeyed among vsus, and ſo ſmally reuerenced at all mens handes: ſpecially ſeeing things are come too the ſhamefulneſſe that Sophar ſpeaketh of, namely that not onelyonly God is diſhonored by whoredome, by looceneſſe of lyfe, by blaſphemie, by robberies, and by other ſuch things, which reigne and are not puniſhed as they ought to bee: but alſo euen when puniſhment is extended, men can finde in theyr harts too mocke God, and his Iuſtice. I ſpeake of that whyche I ſawe yeſterday with myne eyes. If a ſtrumpet bee put in priſon, ſhee muſt hauehave tartes caried hir too feaſt hir withall: ſhe muſt be locked vp for a countenauce, and in the meane whyle ſhee muſt be preſented with great Tartes▪ And I pray you what a dealing is that? If it had but onelyonly bene tolde me, or if it had but only bene …oulted out: yet could I not hauehave hild my peace at it. But I ſaw it my ſelfe with myne owne eyes, in ſomuch that it may ſeeme that God brought me to it, and that the Diuell ment to make his triūphes on the other ſide. So then no maruell though ſuch as hauehave charge of the Lordes flocke to preache hys woorde do ſpeake ſo roughly ſith they ſee things ſo farre out of ſquare, that there is nother modeſtie nor honeſtie at all, nor any ho: and yet are we blameable before God, for that we ſpeake not the hundreth part which we ought to do, conſidering that the diſorder is ſo outrageous as we ſee. VVherefore let vsus marke well this ſentence of Sophars, where it is ſayde, that he could not holde his pe… but was inforced to ſpeake bicauſe hee was chafed wyth his reproch▪ And why? For wee muſt not ſuffer euill too hauehave ſuch ſcope without ſetting our ſelues againſt it, and without ſhewing of our ſelues to hauehave ſome zele of God for the maynteyning of his glory and truth. But now let vsus come to the generall matter that is layd foorth heere▪ Haſt not thou knowne the time of old (ſayeth Sophar) euē ſince God did ſet man vppon the earth? how that the highneſſe of the wicked is but of ſhorte time, and that the ioy of hypocrites or tranſgreſſors ſhall not indure? Hee taketh heere a principle that is good and true: whiche is, that if wee take the life of the deſpyzers of God to be happie, wee be deceyued. And why? For their happineſſe is but a dreame, as he will adde in the ſimilitude an on after. True it is that moſt men wyll ſay that the wicked are vnhappie. But what for that? wee ouerſhoote ourſelues: for if wee ſee a man liue eaſily, or in honour, although his life bee not ruled according too Gods word: yet notwithſtanding we be rauiſhed at it, we thinke his ſtate to be as good as can be wiſhed, and eueryevery man will ſpite him. Yea but in the meane whyle we knowe not that ſuch as are ſo aduaunced, are but Snayles as it is ſayd in the Pſalme. And it is a compariſon well worthy to be noted. For Dauid ſayeth that ſuch as bee aduaunced in this world, and hauehave no liuely roote ſettled in God, are as Snayles. They come creeping vp in one night and vaniſhe away out of hand. Behold heere Snayles for all porredge. But we hauehave no conſideration of that: wee leaue the principall poynt which is to looke vntounto the end: we hauehave not the pacience to ſay, well, God aduaunceth whome he wil, but that is to breake the neckes of them with a greater and …owler fall. VVe can good skill of the wheele of fortune, but wee cannot referre all thyngs to Gods prouidence, to beholde hys workes and yeelde hym all praiſe. So muche the more therefore hauehave wee neede to marke well this ſentence, that euer ſince God did ſet man vponupon the earth, it hath bin found by continuall experience that the highneſſe of hypocrites is of late tyme, and that their ioy ſhall indure for euer. VVhen Sophar ſayeth, that this thing is too bee knowne by long experience, and that it hath bene ſo euer ſince God created the worlde: it is a ſaying of great weyght. For if wee ſee but two or three examples of Gods Iuſtice, ought wee not too bee touched ynough? But heere is much more: it is not in three or foure perſones onelyonly that God ſheweth that hee will not leaue the wicked vnpuniſhed: hee ſheweth it eueryevery day, he hath ſhewed it before we were borne, and if wee purſue from age too age ſince the creation of the world, wee ſhall ſee that God hath alwayes kepte the ſame rate. Seeyng then that wee hauehave ſuche examples and ſo greate and of ſo long continuance, that God hathe alwayes ſhewed himſelfe a iudger of the wicked mennes proſperitie, and made all things to turne too their confuzion and decay: is it reaſon that wee ſhoulde yet ſtill doubt of it? VVherefore lette vsus marke well this ſaying howe it importeth much truthe: that is to ſay, that at all times ſince men dwelt vppon the earth, it hath bin Gods wyll that ther ſhould alwayes be ſome recordes of his iudgements, and therefore that wee muſt not bee ſo dull and blockiſh as not to conſider the things that God hath done for our inſtruction. Heerevppon wee ought too gather further, that it is not ynough for vsus too hauehave our eyes open too marke and vewe well the things that God dothe in oure owne life tyme: but we muſt alſo profite in auncient hyſtories. And verely heere we ſee why our Lordes will was that wee ſhould hauehave ſome notable iudgementes lefte vsus in wryting, namely to the ende that the remembrance of them ſhould remayne for euer. Yea and wee muſte not onelyonly profite ourſelues by the things that are conteyned in the holy Scripture: but alſo when we heare the ſtories rehearced that were written by the Heathen men, wee muſt hauehave the skill too apply Gods doings to our ſelues. For there wee ſee how he hath executed his vengeance vponupon all ſuch as were gyuen to crueltie, robberie, and other extorcions: and therewithall how he hath puniſhed whoredome and other filthineſſe, whē they reigned ouerſore: and finally wee ſee how he hath puniſhed periuries and outrages when mens pryde hath exceeded ſo farre as it coulde no longer be borne. Now when we looke vpō ſuch things, ought they not to ſerue our turne at this day alſo? Then let vsus remember well the leſſon that is giuen vsus heere: namely that for ſomuch as God hath euer ſince the creation of the worlde from tyme to tyme giuen vsus ſome warnings too ſhewe vsus that hee is the iudge of the world: we muſt learne too ſtande in awe of hym, and to walke warely, that the puniſhments which hee hath executed vponupon the wicked may be lookingglaſſes for vsus, and brydles too reſtrayne vsus. But nowe lette vsus returne too that hee ſayeth, that the highneſſe of the wicked is but of ſhort tyme. And why? For although they were lifted vp to heauen, or reached vp to the clowdes with their heads: yet ſhuld they not continue, but God would throw them downe out of hand. Heere Iob continueth the matter that we ſawe before: that is to wit, that God wil now and then ſuffer the wicked to be aduaunced and too floriſh: but it ſhall not indure long. Now had Sophar conſidered thys well: he would no more hauehave ſtoode in contention wyth Iob: but foraſmuch as he taketh a generall ſentence, and applyeth it amiſſe: he goeth ouerthwartly to worke. Yet notwithſtanding (as I hauehave ſayd) this doctrine deſerueth to bee receyued as comming from the holy Ghoſt: and there is no more for vsus to doo, but too looke aduiſedly vponupon it, and to apply it conueniently. Therefore let vsus go foreward with the matter. It is a very troublous temptation to vsus, to ſee the wicked in proſperitie. For we would fayne that God ſhould ſhew himſelfe as he is: that is too wit, that he cannot away with the wicked, but throweth them downe bycauſe he hateth and abhorreth them. If we our ſelues do amiſſe, we would hauehave God to ſpare vsus: & there is none of vsus but he thinketh God to be ouerhaſtie in puniſhing vsus. VVhen we hauehave committed one ſin, two, or three: if God chaſtize vsus, we thinke it too ſoone, wee cannot away with it. But if another man hauehave done neuer ſo little a faulte, we would hauehave God to thunder vpō him out of hande. Lo wherevnto hypocriſie leadeth vsus. But what is to be done on the contrary part? VVe muſt bee contented too ſee the wicked triumph for a tyme in the worlde, and too hauehave their full ſcope, and too liue in eaſe and pleaſure, and not bee greeued at it, no not although wee our ſelues bee in the meane whyle in aduerſitie and trouble. And why? For by that meane God intendeth too trie our fayth. If wee ſawe things to bee ſuche as they ſhall bee in the ende, as God ſheweth vsus thē by his word: would we put any truſt in him. No. VVe would beleeue nothing til we ſaw it. But when as we perceyue not the thing that God ſpeaketh ſo ſoone as wee would, and yet neuertheleſſe continue ſtill ſtedfaſt in hys word, reſting vponupon that which hath proceeded out of hys mouth▪ that is the thing wherein wee ſhew our ſelues too beleeue him. And ſo let vsus marke well that when God doth ſo lay the brydle vponupon wicked and vngodly folkes neckes: it is to trie whither we hauehave ſerued him purely, and whither we hauehave paciently giuen him leaue too doo what he will, without lifting vp of our ſelues againſt him. Alſo there is yet more, that God will hauehave vsus too learne that our Paradiſe is not in this world. But we would faine liue in pleaſure, and that God ſhould dandle vsus lyke little cockneyes. That were not for our behoofe, but cleane cō trary. For vnleſſe God drew vsus to him by afflictions: wee would neuer (by our good willes) fleete out of this world: we be as much intangled here as may be. Therefore wee hauehave neede to bee drawen to the heauenly kingdome by many tribulations, and that God ſhoulde inforce vsus too come to him, and yet therewithall alſo ſhewe vsus, that hee will roote out the wicked, though they runne ryot neuer ſo much. VVhen we ſee this, wee ſhall hauehave no cauſe too beare them any grudge. So then (as I hauehave ſayd already) let vsus learne to ouercome the ſayd temptation when it is trumped in our way: and if the wicked happen to bee aduaunced, yea euen to reaching of the clowdes wyth theyr heads: let vsus vnderſtand that we muſt not bee grieued at it as though God were aſleepe, or as though he regarded not the world ne had any care of it. But contrariwiſe let vsus aſſure our ſelues that Gods lifting of them vp, is too ſtrike them quite downe at one blow, yea euen with a deadly fall. For if their falling were but as they ſtand vppon their feete: then might they well ſcape with the breaking of ſome bone. But when God ſuffereth them too be hoyſed vp ſo high: he ſendeth them downe to their vtter deſtruction. Thus ye ſee to what intent Sophar ſayeth, that the loftineſſe of the wicked is but for a ſhort tyme. And nowe hee addeth, that their ioy ſhall bee of▪ no long continuance. VVhereby he meeneth that the deſpyzers of God and al ſuch as are tyed to the world, do ouer ioy themſelues in the preſent proſperitie, and are vtterly drunken wyth it. True it is that the children of God may well bee merie when they hauehave proſperitie, like as whē God ſendeth vsus wherewith to be fed and maynteyned, when hee dealeth ſo with vsus as we want nothing, when he giueth vsus health, quietneſſe, and all other like things: we may well be mery, yea and we ought to bee ſo, according as it is ſayde in the law, Thou ſhalt eate and drinke before thy God and bee mery. But yet muſt not the faythfull ſettle their ioy vponupon the preſent benefites, nor hold themſelues tyed only vntounto them. Yea rather if they want meate and drinke, or bee troubled with ſickneſſe, they muſt not therefore ceaſſe to truſt in God: but muſt learne S. Paules leſſon, whiche is, to hauehave skill both to be poore and rich, to indure hunger and ſcarcitie, and alſo to hauehave abundance. Thus ye ſee that the mirth of Gods children differeth greatly from the mirth of the vnbeleeuers and worldlings. For theſe reioyce in the things that they hold in hande without looking any further: and as for God or heauenly life, they hauehave no care of them, but beſotte themſelues in ſuch ſort, that if they find eaſe, they run ryot into extreeme looceneſſe of lyfe. Contrary wiſe, when the faythfull are in proſperitie, they are always, led further: that is to wit, too the acknowledging of Gods goodneſſe in that hee hath made them feele him more than a father towards thē. And they know alſo, that when he may ſeeme to hauehave forſaken thē, then is he neereſt them to ſuccour them. So then in thys ſentence Sophar ment to ſhew, that when the deſpizers of God and thoſe that are giuen to do euill are aduaunced, and fortune (as they terme hir) laugheth vponupon them, ſo as they proſper and liue at their eaſe: all that while they bee ſo dulled that their mirth is a drunkenneſſe, & they runne ryot without order or meaſure. Lo what Sophar ment to ſpeake. To this purpoſe, let vsus marke well how our Lord Ieſus Chriſt ſayeth, wo be to you that laugh, for you ſhall weepe: your mirth ſhalbe turned into gnaſhing of teeth, Not that it is not lawfull for vsus to be merrie (as I ſayd afore,) or that it is not lawfull for vsus to reioyce when God giueth vsus occaſion. But will we be merrie. Then let vsus (as S. Iames willeth vsus:) Let him that is merrie ſing: that is to ſay, let him giuegive God thanks, and in calling vponupon him let him alwayes ſtill go foreward towards him and be ſtabliſhed in louelove, feare, and truſt towards him more and more. Ye ſee then what our mirth ought to be. But by the way, with this ſayd mirth, wee muſt alſo bee ſadde, conſidering how wee ceaſſe not too offend God (as S. Paule alſo ſheweth vsus by example) and conſidering the vices that are in vsus. And ſo let vsus alwayes go onward ſtill to the full and perfect ioy which is hidden from vsus as yet. Thus muche concerning this ſaying, that the ioy of the wicked ſhall not indure long. Furthermore let vsus mark that Sophar was beguyled by miſtaking theſe words, a ſhort time, and of ſmall continuance. For when the Scripture ſayeth that the wicked vaniſh away, and that God will conſume them in the turning of a hand: it is not ment that he keepeth one ordinarie ſtint, as I hauehave declared already. And why? for if God ſhould do ſo, what ſhould be reſerued till the latter day? we would be wedded to this world, and not wayte for the comming of our Lord Ieſus Chriſt to accompliſh our reſurrection and redemption. Our Lord therefore is fayne to reſerue many, yea and the moſt parte of things till hys laſt iudgement. But yet in the meane while it is alwayes his office to deſtroy the wicked, and to ſhew that they be but of ſhort continuance. And in good ſooth let vsus conſider well what oure life is, and wee ſhall ſe… that the thyng which laſteth longeſt time in this worlde, doth but paſſe by and ſlip away in the turning of a hand. VVee bee ſuche fooles, that if God lift not vp his hand the firſt day to deſtroy ſuch as hauehave offended: wee are of opinion that the time will neuer come. And why? It ſeemeth to vsus that this life laſteth long, and yet, we graunt it is but a ſhadow: for eueryevery man muſt away hence ſpite of his teeth. Therefore when it is ſayd vntounto vsus, that the wicked continue not any long tyme: lette vsus learne that it is not meant that oure Lorde riddes them out of hand. For although they come too the yeeres of fiftie or threeſcore: yet ceaſſe they not too bee trayned on ſtill by Gods hand to their decay and confuzion. To bee ſhorte, wee muſte bee pacient and wayte with ſilence what God will do, without ſuch boyling and haſtineſſe as Sophar is wont to vſe heere. Behold I ſay howe it behoueth vsus too apply this doctrine, if wee intend to fare the better by it. And truly it is a right neceſſarie poynt for vsus. For wee ſhall ſee many offended at the reading of the promiſes in the holy Scripture, (as that God will bliſſe thoſe that are his, that he will leade them in all their wayes, that he will bring all their deuices too good ende, that they ſhall liue in proſperitie, that they ſhall bee bliſſed at his hande, both in themſelues, and in their ofſpring, and their cattle, at home and abroade, and in their poſſeſsions, and that they ſhall bee preſerued by the grace of God. And on the contrarie part we ſee, that the children of God indure ſo great ſcarcitie and ſo many miſeries, as is rufull. Sometime they hauehave not ſo much as one morſell of bread to put into their mouth, and they be ſmirten with diſeaſes and al other calamities: while in the meane time the wicked whome God had threatned, doe proſper. VVe be aſtoniſhed at that, that wee ſeeme to loſe our time in truſting vntounto God, and that his threatenings and promiſes are deceytfull. VVhat is the cauſe of ſuche trouble? It is for that we want pacience to bridle ourſelues and to ſay, I wil ſee what God will do. VVe need no more but to ſtride ouer, as when wee hauehave to paſſe a diche we bee fayne to leape and ſtryde, that wee maye get ouer it. So then, for as much as we can not leape ouer the things of this worlde, and ſo lift vp our ſelues to beholde Gods iudgements: therefore we cannot ſee them, though they be neere at hand. And certeſſe there are diuers that will ſay, I can go no further, for ſuch a thing ſtoppeth me. And what is that ſtop? It is but ſome ſtrawe that lyeth in their way. That is all the let, and yet they needed no more but to lift vp their foote, or to treade vponupon it, to ouercome all the matter that we make ſo great adoe of. And is not that a great lazineſſe in vsus? Howbeit when we be deſtitute of Gods ſpirit, yee ſee in what plight we be. Yet are not the things that are conteyned in the holie ſcripture, ſpoken in vaine, nor without cauſe. Furthermore it behoueth vsus to marke alſo, howe Zophar ſayeth heere, that when the wicked ſhall hauehave lifted vp their heade to the skie, and reached to the clouds: God will find meanes well inough to throw them downe, yea and to ſinke them euen into hell. Lo what the end of the wicked ſhall be, which ſeeke nothing but to aduaunce themſelues. True it is that God doth erewhiles exalt his ſeruantes to honour and dignitie: but yet do they not ceaſſe to be lowely ſtill all the while. VVhen a man is gouerned by Gods ſpirit, although he be a great Prince and honoured of the whole worlde, and God hath reached him his hande to exalt him highly: yet will hee always be modeſtly mynded to acknowledge his own infirmities, and to walke in the feare and wareneſſe, ſaying, Alas what would become of me if my God brydled mee not? He giueth me of his grace, and as for me I hauehave nothing of myne own. HaueHave I any cauſe then to glorifie my ſelfe? No: But the neerer he commeth to me, the more doth he bynde me to him: ſo as if he be honored among men, it behoueth me to be as a mirrour to ſaue ſuch as are deſtroyed and ouerthrowne. God then hath ſette me in this cace, to the ende I ſhould ſerue their turnes that hauehave neede of my helpe. Thus when the children of God are indued with any graces, they meene not to keepe them to themſelues too ſerue their owne peculiar turne withall: but to acquaint themſelues with their neighbors, yea euē with the meaneſt of them (according as Saint Paule ſpeaketh) and to humble themſelues to the loweſt of them, as God hath commaunded them. But cleane contrarie, whē the wicked happen too bee aduaunced, they doe nothing but lift vp their heades to the cloudes, and perke vp vntounto heauen. And whereof commeth that? It is bycauſe they hauehave forgotten themſelues, and thinke not themſelues to bee mortall men, but take themſelues to be (as ye would ſay) Gods. VVe ſee this in all theſe blinde wretches that are ſotted in pryde, namely that they knowe not themſelues. If one ſpake to them as to men, they thinke they be forgotten. And that is that Zophar meeneth by ſaying that the wicked lift vp their heads vntounto the skies, and perke aboue the cloudes. True is it that it behoueth vsus to reach our heades aboue the skyes and aboue the clouds: but that is after another manner: that is to wit, although we bee wayfarers in the worlde, and ſee nothing but corruption in our ſelues: yet wee muſt not fayle to poſſeſſe by hope the euerlaſting benefites that God hath promiſed vsus: but muſt bee able to proteſt with Paule, that wee be citizens of heauen, that the heritage is prepared for vsus there alreadie, that we be alreadie ſet in the heauenly places, namely in the perſon of our head Ieſus Chriſte, who hath knit and vnited vsus to him ſelf neuer to be ſeparated. Thus ye ſee howe the faythfull children of God muſt lift vp their heads not only to heauen, but alſo aboue heauen. Yet notwithſtanding it is not mente heereby that they ſhould not humble themſelues, according as it is ſayde, that they ſhall alwayes ſtoupe vntounto God as the Prophet Amos ſpeaketh. And what meneth he by ſaying that God will hauehave vsus to ſtoupe vnderunder him? It is to the intent wee ſhould know that there is ſuch a burthen vponupon our ſhoulders as wee be not able to beare, if we be not mainteined by his power. And ſurely it is neceſſarie for vsus, to the end he may be glorified in vsus by deliuering vsus after that ſorte out of the miſeries and aduerſities wherewith wee bee ſo ouerloden and borne downe. Therefore let vsus marke wel theſe things, to the ende we may learne to frame ourſelues to ſuch myldneſſe, as wee may bee of the number of thoſe whome God will lift vp to heauen, after hee hath caſt them downe vntounto hell. So then, will we be vphild by the hand of God? Let vsus humble our ſelues (as the Apoſtle ſayth) yea let vsus humble our ſelues in ſuch ſort, as we may firſt yelde God the glorie that belongeth vntounto him, as of whome all goodneſſe proceedeth, and make true confeſsion vntounto him: and ſecondly hauehave eueryevery one of vsus an eye to his calling, knowing that God hathe knit vsus in ſuch wiſe togither, as the greateſt ought to apply themſelues to the leaſt, and eueryevery of vsus ought to put Gods giftes to ſuche vſe, as all may take good by them in common, aſſuring oure ſelues that the condition wherevpon they bee giuen vsus, is that others ſhould bee partakers of them as well as we. VVhen wee goe to worke after this ſort: it is certaine wee ſhall bee alwayes vphilde by the hande of God. And although the Diuell make neuer ſo great aſſaultes vponupon vsus: yet ſhall we holde out. Againe though wee bee ſayne to ſtagger nowe and then, yet will God be alwayes readie at hande, ſo as we ſhall euermore get the victorie howeſoeuer the world go. Therefore if we be hilde in ſuch modeſtie as becommeth vsus: let vsus aſſure our ſelues, that God will cauſe vsus to feele his power by making vsus too continue in all goodneſſe, euen too the ende. And although we muſt be fayne to walke through many hazardes and daungers of this worlde: yet will hee not ſuffer vsus to ruſh againſt any euill incounters to break our necke: but if we meete with any, ſurely he will giuegive vsus the grace to leape ouer it, as I ſayde afore. Thus muche hauehave wee to gather of theſe wordes of Zophar for the preſent time.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of ou… faultes, praying him to make vsus ſo to feele them, as thereby we may be taught to miſlike of our ſelues ſith wee be ſo wretched creatures as we ceaſſe not to offend, and that therewithall we may with true lowlyneſſe receyue all the chaſtizementes that he ſhall ſend vsus, ſo as we may dayly more and more ſtoup vnderunder his mightie hand: and that being ſo ſtricken down, we may notwithſtanding not ceaſſe to walke as hee commaundeth, with our hearts and myndes lifted vp by faith and hope vntounto the kingdome of heauen, continuing neuertheleſſe as little ones in this world: howe be it not as babes in witte, but as babes in malice: to the intent that being bereft of all vaine preſumption and ſelfeliking, wee may ſo ſerue one another, as God may be honored of vsus all with one accorde. That it may pleaſe him to graunt this grace, not only to vsus, but alſo to all people, &c.