Sermons on Job, Sermons · Chapter 18 · Sermon 75
The .lxxv. Sermon, which is the third vponupon the .xx. Chapter.
This Sermon goeth on ſtill with the expoſition of the .xv. verſe, and then with the text following.
16 He ſhall ſucke the venim of the Adder, and the toung of the Viper ſhall ſlea him.
17 He ſhall not ſee the riuers and the ſtreames that flovve vvith honnye and butter.
18 He ſhall reſtore that vvhichwhich hee hath gotten, it ſhall not tarie vvith him according to the ſureneſſe of his chaunge, nother ſhall he inioy it.
19 Hee hath gathered togither and hee ſhall bee made poore, hee hath ſpoyled the houſe and not builded it.
20 He ſhall not feele any contentation in his belly, nother ſhall he be able to keepe his deſire.
AMong the other corruptions that intice vsus to drawe from God, and to giuegive our ſelues too euill dooing, one is that men are ſimplie perſuaded that it is a deſirable thing to bee rich, without regarding wherein riches conſiſt, or that the ende of poſſeſsing them is to enioy them. The world then is blind, ſo as it knoweth not what it is to be rich, nor to what end and purpoſe men ſhould be rich. And ſo wee ſee that the wretched vnbeleeuers are wedded to this affection, namely that a man muſt be riche by what meanes ſoeuer it be. Herevpon they fall to ſnatching, polling and extorcion, paſsing not how they come by things ſo they hauehave them, and in the meane while knowe not that God curſeth them, and that when they hauehave gathered greate abundance of goodes ſo as they may ſeeme to hauehave ſwallowed vp the whole earth, they ſhall reape no fruition of the goodes that they poſſeſſe. And why? For God will plucke their goodes out of their handes, or elſe make them ſo too melte away as they ſhall feele no profyte by them. So much the more doth it ſtande vsus in hande too marke well the ſentence that is conteyned heere. For firſt it is ſhewed vsus, that men be guyle them ſelues when they beare them ſelues in hande that when they hauehave gathered great goods they ſhall inioy them. And yet notwithſtanding, that is the thing that all couetous folke doe ground vponupon, If I may get lands and poſſeſsions (ſay they) I ſhall take the reuenewes, ſo as I ſhall not neede too goe ſeeke for corne or wine out of myne owne Cellars, and Garners, but I ſhall hauehave to make money of beſides. Againe I ſhall hauehave diuers other things, ſo as men ſhall bee fayne too ſeeke to mee, and I ſhall hauehave neede of none of them. I ſhall bee honored, I ſhall be credited. If any man hang the groyne at mee, I ſhall hauehave money in my pouch to wring him with. Nowe when men make ſuch account, they may ſoone come ſhort of their reckening and (as the common prouerb ſayth) they recken without their hoſte. For God may well ſuffer ſuch men to gather and to gain, and too heape vp great ſtore: but when they bee fullie fraughted and charged, then muſte they lay vp their ſtomaks againe. Thus ye ſee what is ment in the firſt place by ſaying, He hath deuoured [greate] goodes, but hee must ſpue them vp againe. And why? For God will plucke them out of his bellie. How comes it to paſſe that the vnbeleuers beare themſelues in hand, that the goods which they hauehave gotten ſhall continue alwayes with them, and that they ſhall neuer be bereft of them? It is bycauſe they perceyue not that there is a God in heauen which muſt cal them to account as it is ſhewed vsus here in this ſtreine. For it is rightly ſayde that couetous folke do make iuſt reckening that they be ſure of all the goodes that they poſſeſſe. But the holy Ghoſt bringeth vsus backe to this iudgement of God. VVhen a man (ſayth hee) ſhall hauehave ſwallowed vp all the goods that he is owner of, ſo as he hath it, not only in his coffers, or in his garners, or in his cellars, but alſo in his belly, is not God able to plucke them out againe? So then let vsus aſſure our ſelues it is to no purpoſe to hauehave deuoured them. In our getting of goods, it behoueth vsus aboue al things to be able to proteſt truly that we hold all of God, that is to ſay, that we hauehave gotten them by means lawfull & allowed of God, ſo as he hath put thē into our hands. Lo here the principal point that we muſt ame at: I meane euē then whē the cace ſtādeth vpō gathering of the goods of this world. Then let vsus no more be ſo foliſh as to imagin, that al our happineſſe conſiſteth in being rich. But rather let vsus bethink ourſelues that the true richneſſe is not the hauing of great abundance of worldly goods, gottē by right or wrong: but the bliſsing of God, ſo as a mā be cō tented with that he hath, & therwithal alſo be able to inioy and vſe the goods that are in his handes. And this is a ſpeciall gift of God. Furthermore let vsus be afraide of this threate that God will make vsus to ſpue vp that which wee hauehave deuoured, notwithſtanding that the ſtomacke and bellie hauehave conſumed it. Let vsus learne (I ſay) to take that which God giueth vsus by his grace, and to bee contented with it, ſo as we play not the cormorants and drunkards, who cram in ſo much that they are faine to lay it vp again byandby after: but rather as the ſober & aduiſed man that taketh his repaſt meaſurably, ſo let eueryevery of vsus take heed to increace himſelfe by ſuch meanes as God giueth him, that he be not caried away with ſo exceſsiue couetouſnes as to deceyue on the one ſide, to deuoure on the other, to rake to him by deceyte one way, and to pill and poll another way. Therfore (as I ſayde) let vsus content ourſelues to receyue whatſoeuer God ſhall giuegive vsus. But here is added yet a greater curſedneſſe: that is to wit, that ſuch as lyke too inriche themſelues by ſuttleties, or by crueltie, or by any other vnlawfull meanes, doe ſucke the poyſon of the Adder, and the Vipers toung ſhall kill them. This is according to that which was afore, that is to wit, that the wicked mennes meate ſhall bee turned intoo the gall of Adders within their bowelles, notwithſtanding that they find it ſomwhat ſweete in their mouth, yea and licke their lippes at it, and delight themſelues in it with rolling it about with their toung. VVe ſee that ſuch as neuer thinke themſelues to hauehave inough, are well at eaſe and very merrie when they may deceyue any man. And againe if they hauehave any practize in hande, ô (ſay they) that will fall out well for our purpoſe: ſo as if they once take in hande too get any thing, they will neuer bee at reſte till they hauehave brought it about. Thus is there ſweeteneſſe in their tong, but God turneth it all to bitterneſſe. VVherefore let vsus marke well, that when it is ſayde heere, that the wicked ſhall ſucke the poyſon of Adders, and that the viper ſhal kil thē: it is to ſhewe vsus that God can well chaunge all the ſweetneſſe where with the wicked doe beguile themſelues. For if they intrap folke, they thinke themſelues the happieſt men in the worlde. Too bee ſhort, it is their paradyſe if they can intrap men on all ſides. But what? we muſt goe to the ende of them. For it is ſayd that God will chaunge all, and turne that thing into Adders poyſon, which was thought to bee as ſweete as honnie and ſuger. Then let vsus ſimply followe the petition wherein our Lorde Ieſus Chriſte hath taught vsus to aske our dayly breade of God. For vnderunder that ſaying is comprehended that when God ſhall hauehave giuen vsus what to eate and drinke, he muſt alſo voutſafe to turne the ſame into good nurriſhment. For it is not ynough for vsus to hauehave wherevpon to feede: but our Lorde muſt alſo be fayne too bliſſe i… throughly, and to make it auayle to our nurriſhment. But (as we ſhall ſee againe anon) hee that crammeth and glutteth him ſelfe with much eating, is ſo farre off from being ſuffized: that all of it ſhall bee turned into his bane. True it is that he may well be filled: but that ſhall be after the maner of a wretched bodie that hath the dropſie. For were a dropſiman purged of that humor that is in his bodie, he ſhuld bee better at eaſe with one half cup of wine, and one bit of bread would do him more good, than all the meate in the world. But foraſmuchas he is full of naughtie humors within: he might drinke vp the Sea and the fiſſhes to (as men ſay) and yet be neuer the better. Euen ſo is it with them that hauehave deuoured al things cruelly like wild beaſtes. God muſt be fayne too turne it all to their bane. And ſo folowing the admonition of Moyſes, let vsus learne to pray God to be our foſterfather. For euen therfore did God feede his people in the wilderneſſe by the ſpace of fortie yeeres without bread or other vitayles, by giuing them Manna from heauen. God (ſayeth he) hath mainteyned thee after that ſort, to the intent that thou ſhouldeſt know for the time to come, that man liueth not by his owne labour, ſo as thou mighteſt ſay, it is by the diligence of mine owne hands that I hauehave gottē theſe things: no: but like as thou ſeeſt that God fed t… fathers in the wilderneſſe with Māna from heauen: ſo when he giueth thee bread, receyue it thou as of his owne hand. Nowe let vsus go couetriches and rake them too our ſelues: [But therewithall] let vsus marke what is ſayd here, that is too wit, that they ſhall be ſo farre off from turning too our welfare, that God conuerteth them into adders poyſon, and maketh them like the byting of a Scorpion. Yea and we might know this by experience although it were not written. Let vsus open our eyes, and we ſhall perceyue that God executeth his iudgements in the worlde, after the ſame maner that is ſpecified here. But what? we be blind: I ſay not that we be vtterly ignorant, but that we ſhet our eyes bicauſe we would not ſee them. True it is that ſomtime they cannot be diſcerned: for euen the good men are troubled with much feare. But yet for all that, God ſetteth markes vponupon his iudgements, to the end we might receyue ſome inſtruction by them. Therefore it is long of vsus and of our wilfulneſſe [that they bee not ſeene] bycauſe wee turne away our ſight from that which God ſheweth vsus. Then let vsus learne to bee ſomewhat wizer, and whereas it is told vsus heere, that we ſhall come ſo farre ſhort of being nurriſhed by the goods that we get by rauening, that the ſame ſhall become our bane, & they ſhall ſooner burſt vsus than ſatisfie vsus: let vsus learne too content our ſelues with the little that God ſhall giuegive vsus, ſo the ſame may do vsus good. Now it is ſayd immediatly, that the wicked ſhall not ſee the riuers nor the ſtreames that flow with butter and honnie. Heere wee be done to vnderſtand, that the wicked ſhall bee depriued of the bliſsing that God hath promiſed ſpecially to the faithfull, whiche is to giuegive them ſuch abundance, as if the riuers flowed with wine, honnie and butter. True it is that we ſee not this: but yet for all that, when wee bee ſuſteined by Gods grace, and know him, and reſt vpō his goodneſſe and fatherly louelove, aſſuring our ſelues that he careth for vsus too nurriſh vsus as his children: if the riuers flowed full of honnie and butter, we ſhould not be ſo well contented as wee be. For all things in this world may periſh & fade away, ſauing this fountaine (that is too wit the hand of God) which neuer drieth. So then it is not without cauſe ſayd heere precyſely, that ſuch as feele not the ſayd nurriſhment of God, but play the wilde beaſtes, may well burſt themſelues, and when they hauehave all the pits and all the welſprings in the worlde, yea and the great riuers too: yet muſt they be a… thirſt in the middes of them, and all their abundance ſhal not be able to ſuffize them. And what is the cauſe? It is for that they be deſtitute of Gods bliſsing. For (as I ſaid) that is it wherein conſiſteth all the reſt and contentation of men: and that is the meane too fill them and ſatisfie them, that is to ſay, to make them ſay ho, that they may prayſe God and alwaies go on forewarde in their race. Then if we hauehave not this bliſsing of God, all the goods in the world cannot ſuffize vsus. Theſe ſayings are common ynough as it ſhould ſeeme: and yet who is fully perſwaded that they be true? For if it were ſo, ſurely we ſhould ſee equitie and vprightneſſe reigne among mē, and there ſhould not neede ſo many lawes, nor ſo many Iuſticers to repreſſe the extortions that are committed. Yea there ſhould not neede ſo much teaching and exhorting. For eueryevery man would bee his owne ſchoolemaiſter and teacher, and eueryevery man would carie Iuſtice with him inclozed in his hart, ſo as it ſhould not be needefull to come to the iudge, there ſhould neede no Seriants, aduocats, nor proceſſes. For we would preuent the miſcheef, and aſſure our ſelues that god who hath put the goods of the world into our hands, could ſuſteine vsus as he thought good and as he hath promiſed vsus, although we had not one graine of corne, no nor one drop of water. And in good ſooth wee be conuinced hereof by experience. For by crauing our ordinarie foode at his hād, we be fed like little babes by his goodneſſe. If we hauehave not much, yet let vsus content our ſelues. For he ſheweth vsus the grace to nurriſh vsus, as if Manna fell vponupon vsus from heauen: If wee hauehave much: he will hauehave vsus to put it to the right vſe: whiche is, that wee muſt not bee as cormorants to keepe eueryevery of vsus to himſelf that which wee hauehave receiued, but muſt communicate it to ſuch as hauehave want and neede of it. So then, ſeing that our Lord auoucheth himſelfe to be the foſterfather of thoſe that are his: let vsus not feare that we ſhall be left deſtitute of that which he knoweth to be needefull for vsus, but let vsus hold our ſelues contented with ſo faire a promiſe. Certainly if we had that diſcretion in vsus, eueryevery one of vsus would be refrayned, and there ſhould neede no threatnings nor lawes to ſay, Abſtaine ye from euildoing, hurt not your neighbours, do no man wrōg, do no more to others than ye would hauehave done to your ſelues: for eueryevery man would be brideled of himſelfe, and be induced to vprightneſſe, and we would not go to violence as wee do. But now it is ſeene, that mens luſts are ſo outrageous, as they cannot by any meanes bee tamed, no cords nor cheines are able to tie them. Then (I ſay) there ſhoulde neede no ſuch conſtreints, but our handes would of our owne accord bee as it were tied vp from doing euill, yea and we would be deſirous to ſerue eueryevery mans turne and to do them good. For theſe cauſes wee ought to minde this leſſon well. For it will be ynough to draw vsus backe from all vanitie and looceneſſe, from all exceſsiue luſts, and from all the wrongs and extortions that we hauehave bin wont to do for the enriching of our ſelues. Moreouer, it will ſtirre vsus vp to regard God, by reſting vponupon his onelyonly bliſsing, and therewithall to vſe well the goodes that hee hath put vsus in truſt with, knowing that wee bee but ſtewards, and that his giuing of them to vsus is vponupon condition, that wee ſhould yeeld him a good and faithfull account of them, by ſhewing that none of vsus hath deuoured them alone by himſelfe, but made our neighbours partakers of them, according to the abilitie that wee hauehave receiued. Thus yee ſee in effect what is conteined here. Now it is ſaide, That the wicked ſhall reſtore that whiche they hauehave gotten, and that it ſhall not abide with them, no verely according to the meaſure of their change, nother ſhall they inioy them. That which wee hauehave herd heretofore, is expreſſed heere more at full. How is it then that the wicked are neuer ſatisfied, although they hauehave gathered ſo much goodes, as they ſeeme ready to burſt? VVherfore do they alwaies want? It is bicauſe our Lord proſpereth not the things that they hauehave in their hands. For like as a man might caſt much goodes into a gulfe and yet they ſhould not be ſeene: ſo an inſatiable man may ſnatch and catch on all ſides, and yet not ceaſſe to be hungrie ſtil. And this commeth of twoo cauſes. For as it is a ſingular grace of God when wee can content our ſelues with a little, ſo as we call vponupon his name, and waite to be fed at his hande, according as we hauehave found our ſelues to hauehave bin nurriſhed by him heretofore: ſo on the contrarie part when he ſuffereth the couetouſneſſe of the vnbeleeuers to bee kindled, ſo as they bee alwaies gathering, and euermore coueting and neuer contented: The ſame is a puniſhment to them. Then let vsus marke well, that the firſt cauſe why the wicked cannot inioy the great goodes that they hauehave gathered, is bicauſe our Lorde ſets their luſts on fire, and ſuffereth them too hauehave a racke within them that neuer ceaſſeth too torment them: and the Deuill ſtill kindleth the fire by Gods iuſte permiſsion, in the hartes of them that regard not him. Thus muche concerning the firſte point. The ſecond cauſe is, that like as God increaceth one graine of corne to the nurriſhing of thoſe that are his, and maketh it to multiplie too a hundred, ſo as a little ſhall ſuffiſe them and make them fat: So likewiſe on the contrarie part he curſeth and withereth all that euer the wicked can cram in. They ſhall eate dubble: that is too ſay, they ſhall gather ynough and too much: howbeit, God will conſume it eueryevery whit, (as it is ſayd to the Prophete) and all ſhall go to naught, ſo as a greate heape of goodes ſhall vaniſh away in a minute of an houre. Yee ſee then that God rooteth vp that whiche men made greate account of: and that is the cauſe why the wicked cannot enioy that whiche they poſſeſſe. True it is that they will bee proude ynough, according alſo as our Lord Ieſus Chriſt ſheweth in the parable of the riche man that had inlarged his barnes. My ſoule (ſaith he) be merrie: for now haſte thou well wherewith too feede thee: beholde thou haſte ſuche abundance as thou canſt neuer wante. Thoſe therefore that are ſo wedded too worldly goodes, and hauehave gotten muche by their wicked dealings, hauehave no great cauſe too boaſt of their riches: for not withoute cauſe is it ſayd vntounto them, If riches flow vntounto you, ſet not your harts vppon them. For thereby the Prophete meeneth, that very hardly ſhall men bee riche, but that they ſhall find themſelues wrapped in worldly vanities. And that alſo is the cauſe why Saint Paule exhorteth Timothie, to warne the rich men of this worlde, that they bee not exalted with pride. VVhereby he doth vsus to wit, that the riche men make an ydoll of their goodes, ſo as they thinke themſelues to bee aboue the ſtate of men, and vtterly forget themſelues. So then the wicked may well reioyce of their gettings, but what manner of reioycing is that? A curſed one, euen ſuch a one as God muſte in the end turne to gnaſhing of teeth and anguiſh. Therfore let vsus marke that we muſt not ſtand vponupon a day or a yeere when wee ſee the wicked triumph and take pleaſure in their ſtate, and beare themſelues in hand that there is no felicitie but theirs. But let vsus looke to the end, and wee ſhall find that the thing which is conteined heere ſhall be accompliſhed: that is to ſay, that their ioy is not euerlaſting, and that (howſoeuer the world goe with them) the wicked are alwaies in torment and vnquietneſſe. And ſurely if we could ſee what is in theyr harts, it would appeere that euen in the middes of their ioyes they be alwaies full of care and perplexitie, and afraide leaſt the earth ſhould faile them. Looke vponupon a man that hath gathered great goodes, ſurely no man ſhall be able to beare his pride, but hee could find in his harte too ſet his foote vponupon all mens throtes, and vnderunder colour of his credite he trāples one vnderunder his feete, oppreſſeth another, & makes the third to honour him as God, and when he is at home in his owne houſe, he ſtands tooting vponupon himſelfe as a Peacocke at his owne tayle. All this is ſeene I ſay. But yet hath he ſecrete prickings within, and God will not abide that ſuche as glory after that manner in their goodes, ſhould hauehave any certaine reſt: but putteth a woorme into them which gnaweth them in ſuch wiſe, as they be in continuall anguiſh and perplexitie howſoeuer the worlde go with them. And it is ſaide expreſſely heere, That the wicked ſhall make restitution according to the lengthening of his chaunge. This ſaying may at the firſt bluſh ſeeme ſomwhat darke: but it conteineth a good leſſon. For in effect it ſheweth vsus, that the wicked muſt be faine too reſtore the things which they hauehave gotten with greate labour. This is for the firſt point, as if hee ſhould ſay, men are very blinde and witleſſe when they take ſo greate peines to get goodes: for they muſt yeeld them vp again though they hauehave neuer ſo much. And that is a very hard nippe (for wee knowe that the couetouſe ſorte are wedded too their goodes:) it is more than if a man ſhoulde breake their bones and plucke out the maree of them. For the goodes that they poſſeſſe are as deere to them as their owne liues. Very farre are they led away, which cō ſider not what goodes were created for mens vſe, and that they be but as an income to the preſent life. And yet notwithſtanding wee ſee that the wicked torment themſelues for them: and if they hauehave neuer ſo little harme or loſſe, it goeth to the harte of thē as if a man had cut their throte a hundred times. But yet neuertheleſſe they muſt be faine to reſtore them, not with their good will, but bicauſe God plucketh them from them, as hath bene ſaide heeretofore: yea euen according too the prolonging of the chaunges and rechaunges that they hauehave made, ſo will God hauehave his turne too change alſo. And howe is that? VVhen a man is ſo gripple in gathering of goodes, and God giueth him head, what will he doo? He will ſo tranſpoſe things, as it may ſeeme hee will make a newe world. Hee impoueriſheth him that was rich, he abateth him that had much, and he pulleth him downe that was aloft. Lo how the couetouſe (as much as in them lieth) doo make a new worlde. And God (as I ſaid) giues them leaue for a time to plow vp all things, to mens ſeeming. Yea but it is with venim and poyſon. They ſtuffe themſelues full: but that is but too vomit it vp agayne anone after, yea and to feele horrible bitterneſſe by that whiche they hauehave ſwallowed downe. But hauehave they ſo changed all things? that is to ſay, hauehave they made ſuch turnings as that they hauehave lands & poſſeſsions where they had none before? and their cofers filled, wheras they had not three ſhillings in their purſe before? Are they in eſtimation and credite, whereas they were deſpized afore? HaueHave they then changed the whole world? God alſo hath his turne. If a mortall man preſume too diſplace things, if hee practize, if he determine, as who would ſay I will do this and that: ſhall not God chaunge all at length? VVill he ſit idle in heauen? Thinke we that any of all theſe chaunges are made heere without his permiſsion? And when he ſuffereth them to be done, thinke wee that he hath reſigned his office and meddles no more with the gouernement of the world, bicauſe he winketh at things for a time? No no. But his will is to blinde the wicked after that ſorte, and he ſuffereth them to compaſſe their enterpriſes, too the intent to caſt them downe, and that with the deadlier fall. And on the otherſide he exerciſeth the faith and pacience of the faithfull. For they might be troubled at the ſight of ſuche changes. But they hauehave the diſcretion too wait quietly for the end, and not to ouerſhoote thēſelues too haſtily, whereby God trieth their faith, and by that meanes they be prouoked to returne to God with greater earneſtneſſe. And ſo (as I ſayd) wee ſee that heere is conteyned a good leſſon, when mention is made of the pride of the wicked ſort, in making chaunges, ſo as it ſeemeth that they woulde ſpite God, and diſplace all the bounds that God hath ſet. For like as he will hauehave realms and dominions too bee bounded: ſo alſo will he hauehave bounds ſettled amōg priuate perſons, that eueryevery one may peaſably poſſeſſe his owne. But what do theſe raueners, theſe Gulfes, theſe wilde beaſts? It ſhould ſeeme (as I ſaid) that they are loth too leaue either bounds or borders or any thing elſe, and that they would fayne make a newe world. HaueHave they changed a pace? Hath God ſuffered them to do it? He muſt afterward chaunge his copie, and ſet things againe in their former ſtate. Thus much concerning that ſentence. Anon after it is ſaide, that it is bicauſe the wicked hauehave impoueriſhed the good, and ſpoyled the houſes whiche they builded not. Heere we ſee that it behoueth vsus too conſider Gods iuſtice in all the puniſhments that he ſendeth in this worlde. Truely it were already a good inſtruction, if wee knewe no more but that the chaunges of this world are not caſuall as men terme thē: that is to ſay, that if there happen any alteration, the ſame proceedeth of the hande of God. But that is not all. For though we ſimply graunt God ſuch a power as to ſay, he ruleth the world, he doth all things, and nothing is done which he guideth not by his determination and will: yet if we go no further, it is no glorifying of god as we ought to do. For like as God will be knowen to be almightie, ſo will he alſo be knowne too bee righteouſe. True it is (as hath bin declared heretofore) that wee ſhall not alwayes perceiue the ſayde righteouſneſſe by the things that are ſeene: but yet muſt we hauehave theſe two things: that is to witte, firſt we muſt know that things are not turned here by fortune and aduenture. And why? For God diſpoſeth all things, it is God that gouerneth and holdeth the bridle. Marke that for one point. And when we knowe this almightineſſe of God, wherevnto all the worlde is ſubiect: VVe muſt come ſecondly to his righteouſneſſe: that is to ſay, wee muſt be fully reſolued and perſwaded, that Gods turning of things in this world is not as though he dalied and played with vsus as with a tennisball. For the wicked ſorte ſay that God maketh a ſport of men in taking pleaſure either to exalt men or to caſt them downe. But as for vsus, let vsus aſſure ourſelues that Gods almightineſſe is not a tirannical or inordinate power, but is ioyned in vnſeparable bād with his righteouſneſſe, ſo as he doth all things after an vpright maner. True it is (as I hauehave ſayde) that wee ſhall not alwaies perceiue this righteouſneſſe of God, but that ſometimes he hideth it, and we cō ceiue not the reaſon why he doth things. Howbeit that is no let but that there ſhould be very good reaſon [in his doing.] That is the thing wherein Iobs friends were deceiued: and therein wee muſt not reſemble them. They condemned Iob for a wicked man. And why? For they imagined of him after the common manner. But Gods iudgements muſt not be eſteemed al after one rate. VVhy ſo? As I ſayd afore, ſometimes God doth things that are to vsus incomprehenſible. VVhat ſhall we do in that cace? Let vsus conclude neuertheleſſe that God is righteouſe. Yea but let vsus confeſſe therewithall, that his iudgements are a bottomleſſe pitte that cannot be ſounded. For God is two wayes commended in the holy Scripture for his righteouſneſſe. Sometime when God puniſheth mens iniquities in the ſight of the world, to the ende he might bee feared and honored as it is ſayde in the Prophet Eſay, that if God keepe his court and ſhew himſelf iudge of the world, then the inhabitants of the earth will learne to walke vprightly: and whereas eueryevery man tooke leaue afore to do euill: we will thinke, Alas alas, there is a iudge whome wee ought to feare. Thus yee ſee howe Gods righteouſeneſſe is ſometimes ſhewed openly. But ſometimes alſo God woorketh after a faſhion that is ſtraunge too vsus, ſo as when wee hauehave inquired of a thing, why it is come ſo to paſſe, and how it is to be taken: wee muſt bee fayne too come ſhort [of our purpoſe.] But yet neuertheleſſe it behoueth vsus to acknowledge that God is righteouſe, and to honour his ſecrete iudgements whiche are in him as in a bottomleſſe pitte. Then howſoeuer the worlde go, (as I ſayde) God muſte bee hilde alwayes for righteouſe. But heere he ſpeaketh of Gods righteouſneſſe which is apparant vntounto vsus, and which wee may behold with our eyes. For it is ſayd that bicauſe the wicked hauehave beggered the good men, they themſelues muſt bee payde with the like meaſure. Bicauſe they hauehave raked & ſpoyled mens houſes, God muſt driue them out of thē, and turne them quite out of dores, when they make their reckening too dwell at their eaſe. But if wee hauehave good diſcretion, no change at all can come amiſſe, but wee may profite our ſelues by all ſorts of them. If God doo at any time impoueriſh ſuch as hauehave liued wel: let vsus aſſure ourſelues, that if that bee done too the greene tree, what ſhall become of the ſeare tree? And ſo let vsus tremble vnderunder the hand of God, praying him to graunt vsus the grace to inioy the goodes that he hath put into our handes, as his intent is: or if it pleaſe him to bereeue vsus of them: let vsus pray him to giuegive vsus ſtrength too beare paciently the pouertie that he ſhall ſend vntounto vsus. Thus yee ſee what we hauehave to marke. And on the other ſide, when wee ſee that our Lord compelleth the cormorants too vomit all that which they had ſwallowed downe, making them to yelde an account, conſtreyning them too reſtore that whiche they had ſnatched away, driuing them out of the houſes which they had builded by violence and deceits, and bereeuing them of the goodes that they had gathered by lewde fetches: let vsus acknowledge that God dothe then hold his aſſyſes, to ſhew vsus that although he now and thē ſuffer the wicked to grow riche, it is not too the intent the ſame ſhould cōtinue with them for euer, but that the things which they hauehave ſwooped vp ſhould turne to their bane, whereas the goodes of the faithfull ſhould turne to their welfare, and become as good to them as riuers flowing with butter and honnie. I ſay let vsus acknowledge it, to the ende wee may behold Gods iudgementes and humble our ſelues vnderunder them. Alſo let vsus learne not to enuie the wicked, when they ſeeme to liue at reſt & eaſe in their abundance with credite and honour. For God will turne it all to their miſerie, and put them to open reproche and ſhame before all men. Thus yee ſee how it becommeth vsus to marke the chaſtizings and puniſhmēts that God ſendeth vponupon the worlde, that wee may applie them to our inſtruction, as Saint Paule counſeleth vsus. My brethren (ſayth he) lette no man beguile you with vaine woordes. Truly a man may heare what wicked woordes are caſt foorth, and how Gods iudgements are ſcoft at: but be not you deceiued by them. For (ſaithe Paule) the wrath of God commeth vponupon the vnbeleeuer for ſuche things. As if he ſhould ſay, Tarrie not till God ſmite vpō your heads: but when he puniſheth the wicked before your eies, knowe you that he cannot away with vngodlineſſe, but muſt bee faine to ſhew himſelfe a iudge when you abuſe his pacience too long. Therefore profite your ſelues by ſuch chaſtizements, and learne to know that he intendeth to make you wiſe by other mens harmes. Lo heere what we had to marke in this ſentence. Afterward inſeweth this ſaying, of taking away the bouſes that they builded not. True it is that God promiſed his people that they ſhould dwell in houſes which they had not builded: but that was a ſpeciall promiſe of God when he did ſet his people in the lande of Canaan. Againe wee knowe howe the holy Scripture ſaith generally, that the man is happie whiche eateth the labour of his owne hands, and is nurriſhed therewith. Therefore if we intend to hauehave our goodes to do vsus good, let vsus learne too hauehave them in ſuch cace as wee may ſay, that God hath giuen vsus them. For God meddleth not with crafts and extortions. I confeſſe in deede that the wicked are not inriched without his will: but yet it is not therefore too be ſayd, that he alloweth of their doings. Nother is it ment that the wicked acknowledge God, to ſay, I thanke God, I thinke my ſelfe beholding to him for that which he hath giuen me. No: for they hold them as it were of the Diuell, and not of Gods bliſsing. Therefore let vsus on our ſide learne (as I ſaid afore) to make account of this promiſe, that we be happie when we eate the labour of our hands, that is too ſay, when we eate not any thing but ſuch as we hauehave gotten by good & lawfull meanes allowed of God. Furthermore let vsus aſſure our ſelues that it is to no purpoſe too builde in this world: For all things heere are fleeting and tranſitorie. Let vsus not be like theſe fooles that make their neſt in this worlde, as who would ſay, they looked neuer to go out of it. Therefore let vsus not bee tied to it. For whiche is our chiefe houſe? It is our bodie. Though a man hauehave great palaces and as ſumptuouſe houſes as any be in the world: it is certaine that he cannot continue in them for euer, he cannot keepe himſelfe in priſon there. So then the peculiareſt lodging that eueryevery man hath, is his owne body: and yet wee ſee what brittleneſſe is in it. VVhat firmeneſſe hath it? It is nothing but corruption and rottenneſſe. VVhat is to be done then? Let vsus hie vsus to the heauenly building, that is to ſay, let vsus deſire to be ſo repaired as Gods ſpirite may dwell in vsus, and wee bee made his temples, and that whatſoeuer is now corruptible and tranſitorie in vsus, may be renewed, ſo as we may be ſet in the ſame ſtate that is promiſed vsus. Yee ſee then that we muſt not in this world ſeeke to draw other mens goodes to vsus, to take pleaſure in that whiche is none of ours: but liue cōtented with whatſoeuer God giueth vsus, and therewithall pray God ſo to builde vsus, as we may be his temples, to the end he may dwell in vsus by his holy ſpirite, and not ſuffer Satan to carrie vsus away, or to enter into vsus, too nurriſh our vices and ſinnes in vsus: for by that meanes he would make our bodies foule ſtinking ſtables. But we know that God cannot dwell in any filthy place. Therefore if wee will hauehave him to ſettle in vsus, wee muſt firſt pray him too clenze vsus from all vncleanneſſe, to the end he may build vsus by his grace to bee true Temples of his holy ſpirite. Lo how wee may be well builded. But wee muſte vnderſtand that all proceedeth of his meere grace, according as the Scripture auoucheth it to bee his charge to build vp Sion. Then like as generally our Lord Ieſus Chriſt buildeth all the whole body of his Churche: ſo alſo let vsus aſſure ourſelues that he muſt be fayne too builde each one of vsus. And that is the thing that we muſt ame at, VVe muſt not be wedded to the flightfull & corruptible things of this worlde: but we muſt hie vsus to the euerlaſting things, and labour for them more & more till we become fullie to them.
Now lette vsus fall downe before the face of oure good God with acknowledgement of our faults, praying him to make vsus ſo to feele them, as we may learne too miſlike them more and more, and too take ſuche hartie remorſe, that wee ouercome all temptations, and hie vsus alwayes to the heauenly glory where our true heritage is, and that we may be ſo giuen vntounto it, as we may ſeeke nothing but to pleaſe our God and to frame our ſelues wholly to his will, ſo as wee may ſhewe by our deedes that his calling of vsus vntounto him is not in vaine, but that wee be willing to glorifie him in all our whole life, acknowledging the benefites whiche hee giueth vsus of his meere grace, too the end wee ſhould yeeld him praiſe and do him his due honour. That it may pleaſe him too graunt this grace, not onelyonly too vsus, but alſo too all people and nations of the earth. &c.