Sermons on Job, Sermons · Chapter 18 · Sermon 74
The .lxxiiij. Sermon, which is the ſecond vponupon the .xx. Chapter.
This Sermon goeth on with the expoſition of the .vij. verſe, and then with the text that is added heere.
8 Hee ſhall vaniſhe avvay as a dreame and not be found againe, he ſhall paſſe avvay as a viſion in the night.
9 The eye that hath ſeene him ſhall ſee him no more, His place ſhall no more knovv him.
10 His children ſhall faune vponupon the poore, his hands ſhall reſtore his riches.
11 His bones ſhall be full of his youth, and it ſhall lie dovvne vvith him in the duſt.
12 If euill be ſvveete in his mouth, he vvill hide it vnderunder his toung.
13 He vvill ſpare it, and not let it go, but keepe it in the mids of his palate.
14 His meate in his bovvels ſhall be turned into the gall of an Adder vvithin him.
15 He hath ſvvallovved vp riches, and hee ſhall ſpue them vp againe, and God ſhall plucke them out of his bellie.
HEere Sophar goes forward with the doctrine that was glaunced at yeſterday: that is too witte, that wheras the wicked and the deſpyzers of God ſeeme to bee happie, the ſame ſhall not laſte long, bycauſe God muſt put too his hande to confound them in the end. He vſeth a phraſe whiche may doe vsus to vnderſtande that they ſhall periſhe in their owne turning, or elſe as their owne dung, for ſo doe the Hebrews terme their turning, as it were ſayd that they ſhall go out as dung, and they ſpeake it in way of diſdeine and reproch. Ye ſee then that his meening is to ſay, that although the deſpyzers of God be braue and make them ſelues terrible: yet muſt they periſh with ſhame ynough, and be caſt out as men remoue dung. Lo what the ſenſe is. Afterward he addeth that they ſhal periſh neuer to recouer nor be made whole againe. Herevpon he likeneth them to a dream or a viſion in the night, which paſſeth away incontinent. To be ſhort, he ſaith that ſuch as hauehave ſeen them in great eſtate & authoritie, ſhall knowe them no more, nother ſhall there bee any hope for them to recouer their place againe. All this (as I hauehave declared) is verie true. For all the happineſſe that appeereth in the wicked, ſhall in the end turne to their greater confuzion, and for as much as they bee curſed of God, it can not bee but that they muſt needes come to an euill ende. VVhat is the cauſe of mens happineſſe, but bycauſe God receyueth them into his fauour and bliſſeth them? Then if wee hauehave the contrarie, ſo as hee ſhake vsus off: although the whole world ſeeme to be on our ſide and all things fall out to our contentation tootoo well: needes muſte all the benefites that it is poſsible for vsus to hauehave, be turned to our vndoing. Therefore there is no fountaine of welfare but onelyonly the goodneſſe and louelove of our God. If we hauehave that: although we ſeeme neuer ſo wretched, yet ſhall all things turne to our welfare. But cleane contrariwiſe, if God louelove vsus not, it is impoſsible that we ſhould by any meanes proſper. VVee may well hauehave ſome outward ſhewe: but that ſhall be of no cōtinuance▪ as is ſhewed vsus here. Therfore let vsus mark wel the ſpech that Sophar vſeth here. For although it betoken two things (as I hauehave ſayde:) yet notwithſtanding it importeth that God ouerthroweth the wicked in the turning of a hande. This deſerueth to be noted, bycauſe they ſeeme to be faſtned with yron nayles (as they ſay) ſo as they may neuer be remoued. But God will finde the meanes to throwe them downe, yea euen vponupon the ſuddeine before men are aware of it. And when the thing ſhall ſeeme impoſsible to vsus, God is able to work beyond our imagination or conceit. Againe let vsus learne not to be bleared with the gloriouſneſſe and dignitie of the wicked ſeeing that our Lorde caſteth them in the teeth with it as we ſee. Doth the world highly cōmend ſuch as are inriched by robberie, ſuch as are aduaunced by wicked practizes, and ſuche as deſpyze God and all equitie and right? Behold, the holie Ghoſt likeneth them to dung and filth. So then (as I hauehave touched) let vsus not bee tempted when we ſee any greatneſſe and excellencie in the deſpyzers of God. But rather let vsus hearken to the ſaying which the holie Ghoſte vttereth againſt them to put them out of eſtimation: and not without cauſe. For it is bicauſe wee ſhould not repine at their ſtate, nor be drawne into their lines as our own luſts would do at euerie blow, nor finally bee diſquieted, as though God executed no Iuſtice in the world, but were aſleep in heauen, and liſted not to repreſſe wickedneſſe when it ouerfloweth his banks. Therfore to the ende that ſuche temptations hauehave not dominion ouer vsus, let vsus learn to eſteeme thoſe things as dung and filth, which the world hath in great reputation. Lo what wee hauehave to do when we ſee men clap their handes at the wicked and in maner honour them as Gods. Therfore in the meane while let vsus be pacient, in wayting for the ende, aſſuring our ſelues that they be but dung afore God. But there is alſo this poynt more too bee noted: namely that their place ſhall knowe them no more, and that the eye which hathe ſeene them ſhall ſee them no more. VVhereby Sophar meeneth that the wicked ſhall not be afflicted for a ſmall time like as God doeth oftentimes afflicte the faythfull alſo in ſuch wiſe as they may ſeeme to bee vtterly ouerwhelmed. Then may it ſeeme that God is minded to confound his owne ſeruants without anye hope of ſetting them vp againe: but yet hauehave they this promis, that although they were in the bottom of hell, the hande of God ſhould ſtretch it ſelfe thither to drawe them out of it. VVherefore though wee muſt bee faine to walke in the middes of the ſhadowe of death: yet let vsus not be diſmayed, ſeing that God giueth vsus this token that he is our Redeemer: that is to wit, ſith we heare the voyce of God warranting vsus that he hath not forgotten vsus. Lo what we hauehave on our ſide. But although God giuegive the wicked but ſomuch as a little fillup, their wounds are ſo deadly as they neuer recouer them. And why? For when God ſpeaketh, it is to deſtroy them, yea euē in ſuch wiſe as no man may bee able to ſet them in their eſtate nor to build them vp againe. VVell may men attempt it, but they ſhall not preuayle at all: the more they thinke to further them, the more they plucke them backe. Thus we ſee here how Sophar ſholeth out the deſpizers of God and the wicked ſort, frō the faythfull. For afflictions may well light vponupon both alike: but there is oddes in the end of them. I ſay that afflictions light vponupon the one as wel as the other, inſomuch that the faythfull ſhall ſeeme to be at the verie point to periſh vtterly without recouerie: howbeit for as muche as God hath promiſed too reach them his hande, although they were come euen to deathe: yet ſhould they bee rayzed vp againe. But as for the wicked, they muſt periſh vtterly. And why? For the curſe of God is vponupon them. And therefore let vsus learne to comfort our ſelues when God ſhall ſende vsus any afflictions. For although they be great hard, and heauie: yet is there cauſe of gladneſſe, ſith the end ſhall be happie. On the other ſide, when we ſee the wicked floriſhe and triumph, let vsus not ceaſſe to keepe on our pace, notwithſtanding that we be miſerable to the worldward. And why? For when God ſtriketh them vponupon the ſuddein, it is not to ſet them vp againe, but there muſt they lie ſtill, and their place ſhal neuer be acquainted with them any more, as it is ſaide more at full in the ſeuen and thirtith Pſalme. For inaſmuch as it is a hard thing to be beleeued that God will deſtroy the wicked euen when they bee ſo well ſettled in this life, as it maye ſeeme that they ſhould continue in their …ate for euer: the holie Ghoſt is fayne to drawe vsus backe oftentimes to that leſſon, to the ende it may bee throughly ſettled in our hearts, and we fully perſuaded of it. Then if wee perceiue not at the …te, that God will raze out the wicked without euer ſuffering them too recouer vp againe: let vsus herken what the Scripture ſayth, and wee ſhall perceiue that God rooteth them out after ſuche a ſorte, as menne ſhall not wote what is become of them. Thus muche concerning Sophars wordes where hee ſayeth, that the place where the wicked were, ſhall knowe them no more. And there is alſo a compariſon of a Dreame in the night, and as the phancies that menne conceyue. True it is that the life of man in it ſelfe may well be called a dreame. For what doe men heere vntill oure Lord hauehave inlightened them and made them knowe that they be ordeyned to a better life? VVhat do they (I ſay) but onelyonly dreame? All ſuche as weene to get wealth and to heape vp riches heere bylowe, ceaſſe not too runne ſeeking heere and there, and too make large circuites: and yet notwithſtanding they come always to one point, which is, to thinke vponupon nothing elſe but gathering: and all that is but a dreame. VVhat other vices ſo euer men be infected with, I pray you hauehave they any certeine mark or any reſting place ſo long as they bee intangled in this world? HaueHave they a cleere mind to vnderſtand that God calleth them? No. HaueHave they their thoughts well ſettled? HaueHave they their affections well ordered? No not at all. They do but dreame. To be ſhort, if all things were well ſerched by peecemeale which men purpoſe and deuiſe, which they take in hande, and which they doe: it would bee founde that their whole ſtate is but like a dreame or fancie that a man conceyueth. And (as I hauehave ſayde) ſuch may mannes life be generally ſayd to be. But ſpecially it may be verefied of thoſe that hold aloofe from God and turne their backs vponupon him. For in as much as they leaue the light and wilfully ſeeke after darkeneſſe▪ it is meete for them to hauehave ſuch wages as they deſerue: that is too wit, to hauehave their wits confounded, ſo as they may not be able to iudge any thing, nor to diſcerne betweene white and blacke, but rather be ouerſpred with a [continuall] night to doe nothing elſe but dreame. And in deede wee ſee alſo howe they tranſforme thinges, and turne them cleane contrarie. Marke me a deſpizer of God: hee will beare himſelfe in hand that he is able to worke wonders: and yet in the meane while he knoweth not that if God be his enimie, he muſt needs periſh, and that he may wel fortifie himſelf, but he ſhal not be able to ſcape Gods hand that it fall not vponupon him as a hideous ſtorme. But as I ſaid, forſomuch as the wicked do ſhun the light aſmuch as they can, they deſerue that God ſhuld caſt them as it were into an vnlightſome place, as it were into a continual night, there to be wrapped round about with darkeneſſe. HaueHave they once their minds ſo dazeled, they conceiue dreames and fancies, and make themſelues beleue this and that. So then it is not without cauſe that the holy ghoſt doth here by the mouth of Sophar liken the wicked vntounto a dreame. And not onelyonly they diſguiſe themſelues after that ſorte, but we ſee that other men alſo hauehave a falſe opinion of thē ▪ For if a wicked man be aduanced, eueryevery man reuerenceth him, yea and they enuie his ſtate and would …ne be lyke him, And ſuch as can not come at it, doe oftentimes make an Idole of him.
Thus yee ſee in what cace menne are when they ſee the wycked proſper. But wee conſider not that within them they hauehave a woorme that gnaweth them without ende or ceaſsing, bycauſe Gods Iuſtice followeth them at the harde heeles, and they are alwayes troubled in their conſciences. Then knowe wee not in what perplexitie and vnquietneſſe the wicked are bycauſe God hath curſed them. But wee bee bleared with a certeine vayno ſhewe, and (as the prouerbe ſayth) all that gliſtereth is eyther golde or ſiluer in our eyes. So then let vsus learne to remember that which is ſhewed vsus heere: that is too wit, that wee muſt no more dreame, nor bee ſo led by our owne miſweening fancie. For God will skorne ſuch vanitie, and ſhewe that in the end after we hauehave bene in darkneſſe, a day will come wherein wee ſhall bee brought too light, and when that daye commeth, men ſhall ſee howe we hauehave bene beguiled in our dreames. But nowe are we not in the night: for God inlighteneth vsus, at leaſtwiſe if the let be not in our ſelues. VVhat is it then that maketh vsus to dreame? what is the cauſe that we be ſo deceyued by our owne fonde imaginations, and that eueryevery one of vsus forgeth ſome fancie or other to him ſelf: but that we be loth to ſtay our ſelues to conſider what God doth dally before our eyes, and ſpecially what hee warneth vsus of his worde? Beholde howe God ſheweth vsus which is the true happineſſe and what is our true welfare. Bliſſed is the man (ſayth hee) that feareth the Lorde: Bliſſed is the man that applieth himſelf to the minding of Gods truth: Bliſſed is the man that putteth his whole truſte in. God. For he ſhall bee like a tree planted by the ryuers ſide, alwayes full of good ſappe, ſo as nother heate nor drought maye cauſe him too forgoe his freſhneſſe, and luſtineſſe. Thus doth our Lorde ſhewe vsus the true happineſſe, that we may knowe it if we our ſelues be not to blame. But what? we be fugitiue and cannot reſt vponupon firme ground, but will needes hauehave a happineſſe that is ſlipperie and flyghtfull. Therefore we be well worthy to periſhe and to tumble into the bottomleſſe pit, ſith we goe ſo wilfully to ſeeke after the darkeneſſe of the night. Thus ye ſee why I ſayde, that for ſo muche as God is ſo gracious as to inlighten vsus with his worde: it behoueth vsus to come away out of our dreames and fancies, to the end we be no more toſſed ſo. And afterwarde it is ſayde, that his bones are full of his youth. The Hebrewe word that Sophar vſeth heere, doth ſometimes ſignifie hid and ſecrete ſinnes: and ſurelye the Hebrewe worde that ſignifieth youth is deriued thence alſo. And ſo, the ſenſe may be, that a wicked mans bones are full of the ſinnes that he hath committed, and ſpecially that hee began to commit them in his youth, or elſe that in his youth his bones were full and he was filled and glutted with pleaſures, ſo as he had his hearts deſire, and all that euer he had a mynde vntounto came to his hande. This is it that wee hauehave to note. So then, if wee take the worde youth in his owne ſignification, the meening will be, firſt that Sophar warranteth the wicked, that if they be once giuen vntounto euill, they neuer returne backe agayne, according as it is ſayde in Salomons prouerbs, that when a yong man hath once taken a wrong way, he ſhall go on ſtill: and when he commeth to olde age he ſhal continue al one. VVe ſee that when men hauehave once takē their way awry to giuegive themſelues to naughtineſſe: it is verie hard to plucke them backe againe. Lo here a good and profitable leſſon And although it be common ynough [in talke] and that the verie heathen men hauehave made prouerbes of it: yet hauehave wee neede too bee warned of it, conſidering howe we be ſo much giuen to continue in euill as it is rufull and thinke it to be nothing at all. But we perceiue not howe Satan taketh poſſeſsion of vsus when we continue in our filthyneſſe. VVhen a man beginneth firſt to do euill, he thinketh that if he followe it ſtill a day, a monethmonth, or a yeare, he ſhall returne well ynough againe in the end: verely as though we had repentance in our ſleeue. But (as I ſayde,) beholde, Satan creepeth into vsus and taketh poſſeſſion of vsus ere we be aware. Therfore let vsus keepe vsus from hardening ſo in euill, and as ſoone as wee perceyue that our fleſh and naughtie nature egge vsus and prouoke vsus to ſtep aſyde, let vsus be reſtreyned by the feare of God. And if we be falne, let vsus doe our endeuer to get vp againe incontinently: and when wee bee out of the way, let vsus returne by and by. I ſay, it is not for vsus to delay till to morrow. And ſpecially when a yong man ſtandeth vponupon the ordering of his life: let him be well aduiſed that he gyue not himſelfe ouer to vice and filthineſſe. For if he weene too returne, when hee liſteth himſelfe: hee is deceyued. Yee ſee then that the fyrſt thing wee hauehave too marke, is that wee muſt not bee ſaped in our ſinnes. Nowe then, it is a verie fitte manner of ſpeaking to ſay, that the bones of the wicked are full of their youth: that is to wit, the wicked not onelyonly hauehave ſome fleeting luſtes: as a man ſhall ſee ſome folke that hauehave not anye malicious wilfulneſſe in them, nor are vtterly deſpyzers of God, but hauehave ſtill ſome ſeede of godneſſe, and would fayne giuegive themſelues to weldoing, howbeit for as muche as they hauehave no holde of themſelues, nor are conſtant, aſſoone as they meete with any prouocation, they ſtreit ouerſhoote themſelues: we ſhall ſee ſome ſuch, (I ſay.) But Sophar meeneth much more heere: that is to wit, they hauehave their bones full of naughtineſſe within, and are ſoked or ſteeped in it, and they delight themſelues in it. And we ſee alſo that when the diuell poiſoneth men, it is not by ſtinging them lightly, but by ſheading his venim into the bottome of their heart, ſo as their witte and vnderſtanding may conceyue nothing but euill. Lo howe God puniſheth ſuch as hauehave deſpyzed him, and gyuen themſelues ouer to euill, ſo as they do dayly appayre and wex euer woorſe and woorſe. Hereby we ſee that it is not in mannes choyce to repent when he liſteth, as theſe ſcoffers ſay, mocking God, with Tuſh, there needs but one good ſigh at the end. But who ſhal giuegive them that ſigh? VVherefore let vsus beware that we welter not in our ſinnes. For if they once get into our bones and intoo our maree, oure naughtineſſe will goe with vsus to our graue, and well may wee ſtryue againſt it, but yet muſt we be fayne to dwell with it ſtill in our olde skin. Therfore let vsus beware that ſuch vengeance of God light not vponupon vsus. Furthermore (as I hauehave ſayde) there is another leſſon for vsus too gather out his ſaying, that the bones of the wicked are full in their youth, and that they ſhall lie down with them in their graue, where their naughtineſſe ſhall lie with them ſayth Sophar. Hereby he meeneth that when the wicked are (as yee would ſay) redie too burſt for fulneſſe of goodes and pleaſures: God will make them leane ynough, ſo as they ſhall wither away, and be fayne to go ſtarke naked to their graue. That ſerueth too confirme the matter that was diſcourſed not long afore, that is to witte, that when the wicked hauehave their owne wiſh, and are in their cheefe iollitie, ſo as they ſeeme to bee the happyeſt men in the whole world: it is all one as if their bones had bene full in their youth: that is to ſay, as if God had firſt giuen them all that they could wiſh, and afterward made them to lay themſelues downe to ſleepe. And with whom? Euen eueryevery man by himſelfe alone: that is to ſay, with no more but only his bare carkeſſe. For God vncaſeth them, and when they be ſtripped ſtarke naked, he ſendeth them to their graue. Hereby we bee admoniſhed, that when wee ſee the wicked men hauehave meate and drinke their fill, yea euen till they burſt, ſo as their riches flowe vntounto them more than they deſire, and they be honored and hauehave all their pleaſures: I ſay we be warned not to be out of quiet when wee ſee ſuch things. For ſeing that our Lord hath told vsus that it muſt be ſo: it is good reaſon that we ſhould paſſe ouer ſuch ſtumblingblockes, and not be ſhaken by them. But let vsus marke wel their ende which Sophar ſheweth here, howe that euerie one of them muſt goe lie downe alone by himſelfe in his graue. Then ſeeing it is ſo: let vsus tarie till our Lord vncaſe the wicked: and then we ſhal hauehave no more cauſe to enuie them, nor to ouerſhoote ourſelues with them. If it be ſayd, that it is a common thing to vsus all to goe to duſt, and there to rot: it is true. Howbeit we hauehave good companie, inaſmuch as wee hauehave walked in the feare of God during our life. For we know that if we yelde our ſoules into his handes, hee will keepe them well and faithfully. VVe ſhall be well accompanied in as much as we knowe that the very Angels of God (as the ſcripture telleth vsus) ſhall receiue our ſoules to put them into this ſaide good and ſafe keeping, vntill wee riſe againe into the heauenly glorie. Albeit then that to outward apparance, euerie one of vsus be cut off from the world, and from the companie of men, and layd in our graues: Yet ſhall we be well accompanied to Godward, when wee hauehave walked in the feare of him. But on the contrarie part, the wicked muſt lie ſtill in the duſt: and although they hauehave had great traines and band es and hauehave (as ye would ſay) trayled a long tayle after them: yet muſt God bring them too the ende that is declared here. Afterward it is ſayd, that if euill be ſweete in their mouth, they will holde it vnderunder their tong, they wil ſpare it without ſwallowing of it downe, and keepe it ſtill in the palate of their mouth, and further, that it ſhall be turned into the gall of an Adder in their bowels, and that aſſoone as they hauehave ſwallowed it down, they ſhall ſpue it vp againe. And among theſe things hee ſpake alſo of the children of the wicked, which thing I had forgotten. Sophar therfore among thoſe other things ſayth, that wicked folkes children ſhall flatter the poore, and their handes ſhall restore the riches that they bad poſſeſſed. Hereby hee doth vsus to vnderſtande that God will vtter his vengeance and make it to be felte, not onelyonly in the perſons of thoſe whome he ſpeaketh of: but alſo in their children, according alſo as the Scripture ſayeth, that God will make the iniquitie of the fathers to come home into the boſomes of their children. It maye ſeeme at the firſt bluſhe that this agreeth not with Gods rightuouſneſſe. For the ſoule that hath ſinned ſhall beare the puniſhment of his ſinnes, as it is ſaid in Ezechiel. How is it then that God puniſheth the children for the ſinnes of their fathers? Hee doth ſo in deede. Howbeit we muſt preſuppoſe that God doeth oftentimes of his owne gracious goodneſſe exempte the children of the wicked, and not ceaſſe too bliſſe, notwithſtanding that they had deſerued to bee curſed. Againe when God intendeth to performe the iudgement, whereof mention is made heere, hee letteth the children of the wicked too holde on their owne race after the ſteppes of their fathers. By reaſon whereof, they can not but continually increaſe the miſcheef: and for ſo much as they be vtterly voyde of Gods ſpirite, they doe but prouoke his wrath, and continue in heaping vp of his vengeance vponupon themſelues, according as God had executed it vppon theyr fathers. True it is that the verie cauſe here of is, for that God draweth them not backe by his holie ſpirit, ſo as they might not follow their fathers. And what for that? Is he bound or tyed too any man No. So then, let vsus not thinke this maner of puniſhing ſtraunge whereof Sophar ſpeaketh heere: that is to wit, that God ſhould impoueriſh wicked mennes children and bring them to ſo lowe an ebbe, as they muſt be fayne too fawne euen vponupon the verieſt raſcals. Theyr fathers were paſsingly proude, in ſo muche as the greateſt and honorableſt ſorte durſt not matche with them, but ſtoode in awe of them: according as we ſee that ſuch as hauehave their hearts ſo puffed vp with pryde, muſt needs diſdeyne men, ſeeing they hauehave alreadie begonne too deſpyze God. VVe ſee then an intollerable pryde in them, when they can not voutſafe too giuegive a good looke too ſuch as come to ſue too them and too make ſupplication. VVell, is it ſo? Their children muſt bee fayne too ſue too the verieſt raſcals that are. I ſay that this vengeance is performed when God ſuffereth the children too followe their fathers. And it is a thing right neceſſarie for vsus to knowe, to the ende we may conſider of what ſorte the vengeance of God is vponupon the wicked, ſeeing it muſt alſo extend to their children: like as on the other ſide we perceyue the infinite goodneſſe of oure God, when it pleaſeth him to bliſſe our children and to make them fele his merciemercy for our ſakes. For is not that an excellent recorde of the louelove that he beareth vsus? So on the contrarie part, when wee ſee the fire of his wrath ſo kindled that it not onelyonly purſueth our ſelues, but alſo ſpreadeth further and catcheth hold of our children alſo: is it not inough to make our haires ſtand vpright vponupon our heads? Then let vsus learne to walk ſo much the more carefully in the feare of God, leaſt we drawe the ſayd horrible puniſhment vponupon oure ſelues and our ofſpring. And herewithall let vsus vnderſtand alſo, that our Lord will bliſſe the ofſpring of thoſe that hauehave feared and honored him, that wee maye with the better courage giuegive ourſelues to his ſeruice, whē we ſee him ſo liberall that he thinkes it not ynough too make promiſſe to vsus, but will hauehave the ſame to extend to our children alſo. Behold (I ſay) what we hauehave to marke in this ſentence. Nowe conſequently it is ſayde, that their handes ſhall restore their riches. And that agreeth with this that Sophar addeth: namely, hath hee deuowred? Hee must ſpewe it vp againe, and God will make him too restore the thing that he hath ſwallowed vp. It is mente heere, that the wicked may well rake muche toogither in a ſhort tyme and inriche themſelues: but they ſhall neuer the ſooner inioy the goodes that they hauehave gotten. And why? For eyther their children muſt bee brought to pouertie: or elſe they themſelues muſt ſpue them vp againe. For God will not tarie ſo long a time in making them too yeelde vp their account. But when they ſeeme to bee come to the full point of their purpoſe, God muſt bee fayne to doe a cure vponupon them, and make them to caſt vp their ſtomackes, to rid them quite and cleane of the great ſtore of goods that they had raked togither. VVee ſee verie many examples hereof: but yet there are verie fewe that thinke vponupon it. I ſay wee ſee men pilling and ſcraping on all ſides. VVell, God giueth them the bridle, ſo as they hauehave the meanes and occaſions to inrich themſelues: they buy both houſe and landes, they turne the pennie, and they deale with marchandize: and ſo ye ſee them as full and as well ſtuffed as may. But hauehave they once ſwallowed vp all, there will come ſuch a ſtorme, that he which was worth a hundred thouſand crounes, ſhall find himſelf ſo diſtreſſed, as hee would bee glad to ſcape ſafe with his bodie, like as a poore man that is in the midds of the Sea, would giuegive all the goodes hee hathe that hee might ſaue his life: Euen ſo (ſaye I) doeth God ſuffer riches too choke the men that hauehave raked them togither, and to be as it were their hangman: or elſe he ſhal be bereft of them and impoueriſhed aſſoone as there commeth any ſodeine ſtorme. Alſo we ſee otherſome that waſte away by peecemeale. Truely men will ſay, ſee the euill lucke, beholde ſuch a one who was verie rich, he had ſped ſo well by his owne pollicie, as he was come to that ye ſee: and nowe is ſuch a miſfortune befalne him, or ſuche a man hath delte amiſſe with him, or he hath made a fooliſh bargaine, or elſe he ieoparded too much. Thus wee looke vponupon the meane cauſes: but we ought to go to the principall: which thing wee do not: and therein we bewraye howe blind we be, for that wee conſider not that when ſuch manner of men are inriched by crueltie, extorciō, craft, deceit, & guile, and hauehave raked other mens goodes vntounto them without pitying the widowes and fatherleſſe: that is the verie cauſe why they be turned out of all their goods. So then for want of knowing Gods hande, althoughe it ſhewe it ſelfe: wee turne all vpſide downe. VVherefore let vsus learne to take better heede than we doe. And when God giueth vsus ſuch examples, that is to wit, that ſuch as hauehave bene verie rich are not only abated, but alſo delte withall by God as hee maketh them to caſt their gorge, ſo as we ſee them impoueriſhed before oure faces: let vsus acknowledge that it is God which layeth his hande vponupon them. But whereas it is ſayde here, that their owne bandes ſhall restore their riches: howe commeth it too paſſe that they which hauehave ſo ſwallowed vp all things, doe ſtoupe ſo lowe as to reſtore that which they hauehave raked togither with their owne handes? His meening is not that they do it of their owne accord. For the wicked would neuer come to that poynt by their good wills, excepte God graunt them a ſpeciall grace too acknowledge, Alas, I hauehave doone thoſe men great wrong whome I hauehave ſo polled and beguiled, and therefore I muſt bethinke me to reſtore all to them againe. If ſuche as hauehave defrauded their neyg-bours can come too this poynt: it is a bliſsing of God. But heere Sophar ſpeaketh of thoſe whom God curſeth. Howe then ſhall their hands reſtore the thinges that they hauehave taken? It is for that men knowe not the meanes whereby God maketh them to caſt their gorge, and to ſeeme vtterly deſtitute of wit and vnderſtanding, whereas heretofore they had bene ſo skilfull in dooing theyr buſineſſe as they coulde diſcourſe vppon their matter howe too lay for them afore hande, and ſay, ſuch a thing muſt bee done firſt, and then will I hauehave that thing doone, and this waye and this muſt we go to worke. Then as they hauehave bene politike to gather to themſelues on all ſides: ſo ſhall yee ſee them become ſtarke dolts in ſo much that they ſhall ſeeme to giuegive backe againe all the riches which they had ſcraped togither, as though they had coſt them nothing: and too bee ſhorte a man would ſay, that they play the little babes which do and vndo their things. True it is that ſuch maner of men ceaſſe not too bee as couetous as euer they were, and to hauehave their furnace ſtill burning in them, ſo as they could find in their harts to hauehave deuoured a hundred worlds. But yet they be ſo blinded in themſelues, as they paſſe not to laſhe out that which they hilde ſo ſtreitly before. And whereof commeth that, but bycauſe God diſfurniſheth them of all wit and reaſon, to impoueriſh them after that ſorte? Thus yee ſee what wee hauehave to marke in the firſt part of this ſentence. But now, although the wicked do ſwallowe vp things in that maner, deuouring one, and fleecing another, and ſeeming to themſelues neuer to hauehave ynough, though their goods increaſe ſtill more and more: yet let not vsus ceaſſe to behold that thing by fayth, which we ſee not as yet with our eyes. Looke mee vponupon a wicked man that inricheth himſelfe, hee ſcrapeth vntounto him on all ſides. VVell, what ſhall I thinke of him? wee muſt hauehave an eye to that which is ſayde heere. True it is that wee ſhall not foorthwith perceiue howe oure Lorde doth the cure that I ſpake of, in making them too reſtore the things that they hauehave ſo ſwallowed vp and deuoured. But let vsus behold that thing in his word which wee conceiue not of our ſelues, nor ſee not euidently: and it will make vsus that wee ſhall not be tempted, to doe euill. For what maketh vsus ſo couetous to take away other mennes goodes? It is bycauſe wee beare our ſelues in hande that thoſe things ſhall continue with vsus for euer. But on the contrarie ſide, ſee howe God threatneth vsus, to the intente it ſhould ſerue for a brydle to reſtreyne vsus, that we might not be tempted to ſtretch out our handes to other mens goods, or to inrich our ſelues by the loſſe of our neyghbours. Nowe immediatly it is ſayde that if euill bee ſweete in his mouth, he will hold it there. See heere the trim and fit ſimilitude that Sophar vſeth. For it expreſſeth at what poynt the deſpyzers of God be: that is to wit, that looke where they take any pleaſure, and looke where they finde any ſweeteneſſe, there they holde themſelues and feede their humour: as for example, when a couetous man can gather any goods, that is ſuger and honnie to him. Surely it is as if a man were hunger ſtaruen, for although a piece of maet were nother taſtable nor ſauerie, yet wil he chop it vp. And it commeth to paſſe (as Salomon ſaith in his prouerbes) that he which is throughly a hungred thinkes the meate that hee eateth to bee ſweete, although it bee bitter in deede. The wicked then are in the ſame cace: that is too ſay, in all their miſdooings they finde ſome ſweeteneſſe. And howe comes that too paſſe? Bycauſe the diuell ſauceth them. Looke vponupon a whoremaiſter: if he be once chafed with his owne luſt, the diuell blindeth him, and makes him finde his ſinne ſo ſweete, that all his delight is in it. If a man be giuen to drunkenneſſe, or too gluttonie, hee ſerues them of the ſame ſauce. Thus yee ſee howe the wicked and the deſpyzers of God, doe finde ſweeteneſſe in all their miſdooings. For they playe as theſe liquerous folke do, who licke their lippes and holde it as if it were ſuger, yea and ſomtimes keepe it vp to the roofe of their mouth, to hold the ſweetneſſe of it the longer, and they be loth to ſwallowe it downe to ſoone. VVe ſhall ſee ſome of theſe liquerous ſort that (as another bodie ſaith) could finde in their harts to hauehave Cranes necks, to the intent that the fauour of the meate might tarie the longer with them? And if they meete with a cup of good wine, they thinke they hauehave neuer emptied the glaſſe ynough: but they would faine hauehave the ſweetneſſe of it to tarrie longer, and that there were a ſpring in it too runne continually. So then Sophar ſayth that the wicked doe find fauor in iniquitie, like theſe liquerous folk, who whē they hauehave a delicate morſell in their mouth, do holde it vponupon their tong, rub it to their palate, and licke their lips and are as well at eaſe as can be. Lo in what point the wicked are: but in the end they find a bitternede hidden vnderunder it. And where of commeth that? when a man will giuegive one poyſon, he muſt ſeaſon it with honny and ſuger, that the bitterneſſe of it be not felt at the firſt taſt. But aſſoone as the poyſon is ſwallowed down, it worketh verie ſharply, and the bitterneſſe of it becommeth much feercer and deadlyer, than if hee had felte it at the firſt receiuing of it when the morſell was yet in his mouth. So alſo when the wicked hauehave ſwallowed downe their ſaide ſweetneſſe, Sophar ſayth that it ſhall be turned in them to the gall of an Adder. Nowe muſt wee indeuer to beare this in mynde. And ſurely although that by the declaration of this ſimilitude, eueryevery man ſees it to be a meetly common doctrin, & ſuch a one as may be vnderſtood euē of the rudeſt and vnlearneddeſt ſort: yet notwithſtanding our colde practizing of it doth always ſhew that we hauehave not takē heed inough of it. Neuertheleſſe there is ſuche a grace in this ſimilitude, as a man may well ſee that the holye ghoſt did ſet it downe to the end to ſtirre vsus the more to remember what is conteyned in it. So then when wee perceiue that the diuell commeth to tempt vsus, and layes his baytes for vsus: let vsus beware we be not allured by him, for vices wil at the firſt ſight hauehave alwayes ſome ſweetneſſe in them ſo as wee ſhall bee deceiued by them. But they bee full of hookes. The hungrie fiſſhes do no ſooner byte the bayte, but immediately they bee ſtricken and hang faſte by the hooke. Euen ſo is it with vsus when we ſuffer our ſelues to bee ſeduced and beguiled by oure owne vices. Yea and euen the heathen men hauehave often vſed this ſimilitude, (according as Plato ſayth) that looke howe many luſtes and affections there are in men, ſo many baytes and allurements are there, which Satan offereth them to throw them headlong afterwarde into deſtruction. True it is that at the beginning there will bee ſome likelyhoode of ſweetneſſe, and it will ſeeme to bee the ſweeteſt thing in the world. But in the ende, that which is conteyned here muſt needes ſhewe it ſelfe: that is to wit, that the ſweeteneſſe which the wicked ſhall hauehave felte in all their miſdoings, ſhall be turned into the gall of an Adder. And for as much as heere is mention made of the deſpyzers of God, that is to wit, that aſſoone as they ſhall hauehave chawed the poyſon, and ſwallowed it downe, although they feele not the bitterneſſe at the firſt, yet muſt it ſhew it ſelfe in the end: let vsus pray God that he ſuffer vsus not to finde ſauor in our own vices, but that he giuegive vsus the ſpirit of wiſdom: that wee may diſcerne aright, and not be deceiued by the vaine ſweeteneſſe that wee feele in our finnes at the fyrſt taſte. Then let vsus not be allured by that, but rather, let vsus ſeeke true and liuely ſweeteneſſe in his grace, whiche is communicated vntounto vsus by our Sauiour Ieſus Chriſte, to the ende he may fill vsus with the ſweeteneſſe of that hope of the euerlaſting life wherevnto he calleth vsus. Furthermore, let it not greeue vsus though we bee kept hungrie in this life, and hauehave not wherewith to fill our ſelues, but rather bee pyned at Gods hande with many afflictions and miſeries, let it not greeue vsus I ſay to beare it, aſſuring our ſelues that we ſhall bee partakers of the heauenly inheritaunce, wher we ſhal hauehave full frition of the ineſtimable ſweetneſſe that God hath promiſed to thoſe that are his, which as yet is hidden from vsus.
Nowe let vsus fall downe before the face of oure good God, with acknowledging of our ſinnes, praying him, that he will not ſuffer vsus to yeld our ſelues to Satans deceits: and that although of our owne nature we be ready to turne aſidevnto the enticementes that, he offereth vsus, yet we may be ſo hilde backe and reſtreyned by his holie ſpirite, as none of the luſtes and affections of our fleſhe may carrie vsus away, to toſſe and turmoyle vsus, as they are wont to do, but that we may ſtedfaſtly withſtand thē, vntill that by the power of his holie ſpirit wee hauehave gotten full victorie, and bee come to the marke which our good God hath ſet afore vsus, that is, that beeing conformed too his glorie, and vnited too his ſonne in his heauenly kingdome, wee may hauehave wherefore too glorifie and magnifie him, and too reioyce fully in him. That it may pleaſe him to graunt this grace not onelyonly too vsus, &c.