Sermons on Job, Sermons · Chapter 21 · Sermon 81
The .lxxxj. Sermon, which is the fourth vponupon the .xxj. Chapter.
16 Their proſperitie is not in their ovvne hande: let the intent of the vvicked be farre from mee.
17 Hovv is the candle of the vvicked put out? and their deſtruction commeth vponupon them, and God deuideth their lines in his vvrath.
18 So that they be as chaffe before the vvinde, and as the ſtubble in the vvhirlevvinde.
19 The Lorde hideth his ſtrength for his Sonnes, and payeth him, and he ſhall ſee it.
20 His eyes ſhall ſee his deſtruction, he drinketh of the furie of the Almightie.
21 And vvhat pleaſure leaueth he in his houſe? he ſeeth his dayes ſhortened.
WE hauehave before ſhewed what the minde of Iob is: that is to wit, that the iudgements of God in this worlde are not ſo apparant to the eye, that a man may thervpon certainely conclude, that according as eueryevery man liueth well or ill, ſo is he puniſhed, or receyueth at God his hande his due wages: but rather that in this tranſitorie life there is a cōfuſion of things, ſo that the wicked liueth at eaſe, & the godly is tormēted all the dayes of his life. And yet for all that, Iob doth acknowledge that God ceaſſeth not to be a rightuous iudge, & that men ſhould not ſtay vpō the preſent eſtate of things, & that it is not true felicitie which the wicked enioy, whiles God winketh at their faultes in ſparing them. VVee ſee then in a briefe ſumme the diſcourſe that Iob maketh here: and it is a thing very profitable. For firſt of all, when we conſider the matters of this worlde, it is a very harde thing to perſwade vsus that God doth guyde them as he thinketh beſt, and that men are ſo vnderunder his hande and gouernance, that they muſte needes come to an accompt before him: this I ſay can not enter into our heads: or els if at any tyme wee do perceyue it, yet are we not fully perſwaded therein. For we ſee howe the hypocrites thinke to deceyue God. And on the contrarie parte alſo when we ſuffer any harme, or when wee ſee that things are not well ordered, and that God ſuffereth the wicked to paſſe theyr boundes, ſo as it ſeemeth that he mindeth not to puniſh them: we begin to doubt, and enter into terrible thoughts, ſaying: VVhat? if God had any care of the worlde, and things were guyded by him, ſhould we not ſee an other manner of gouernment than we do? thus much then for one poynt. And agayne for aſ much as wee be carnall, if God do not worke according to our minde, we thinke he ſhal neuer come in time: and if we ſee not his iudgemēts to day, we thinke to morowe it will be to late, and we cannot hauehave ſuche pacience and quietneſſe in our ſelues, as to ſay, God knoweth the conuenient time, he wil execute his iudgements when he ſhall ſee good, it perteyneth not vntounto vsus to appoynt him the day nor the houre: that lyeth not in our handes. And why? becauſe we be fleſhly. So much the more then muſte wee remember this leſſon that is here conteyned: that is to wit, that wee paſſe aboue all this worlde, and that oure faith ſurmount the things heere beneath, that when wee ſee the wicked to bee in proſperitie, and the good to bee maruelouſly afflicted, the ſame do not ſtay vsus, nor ſo hinder vsus that it ſhould make vsus to faynte: but let vsus lifte vp our ſelues by fayth, that we may know: wel, it is true that God ſo letteth looſe the bridle to the wicked, that a man would thinke their life happie: contrariwiſe wee ſee the good and godly to be tormented, and to be in payne and anguiſh, ſo as a man would thinke that God had forſaken them, & that he thought no more of them, but let vsus tarie his leyſure, & go on forwarde. Thus muſt we practiſe this doctrine that is here taught vsus by Iob. Now we hauehave ſeene wherefore hee thus reaſoneth, that is, bycauſe his freendes would make him beleeue that hee was a wicked man, for that hee was ſo afflicted by the hande of God. This was a grieuous temptation for him and very offenſiue. VVee muſte then arme our ſelues with this that is heere ſet before vsus, to the ende that if God viſite vsus, and we be handled roughly of him, we may not be ſo oppreſſed with confuſion, that deſpayre get the vpper hande of vsus: but let vsus know that God ceaſſeth not to louelove vsus and to pitie vsus although he ſhew himſelfe ſo rough for a time. Thus you ſee how in the ſecond place we muſt apply this doctrine to our ſelues. Now let vsus note things particularly. Iob heere proteſteth, that although the wicked be not puniſhed at the firſte fault, yet ought no man therfore to thinke them happie, for hee knoweth that theyr felicitie ſhall not continue, but that God ſhall make an ende of it▪ Their proſperitie (ſayeth hee) is not in their owne hande. As if hee ſhoulde ſay, you reaſon that God dealeth with eueryevery man according to their deſertes: but now wee ſee the cleane cōtrary, ſo that I thinke the wicked ſhal not eſcape one whit the better cheape. And why? For they bee not Lordes of their owne ſtate (as they ſay) but God holdeth them in a bridle, & he can depriue them of all their pleaſures, and of the things whiche they thinke to make to a full and perfect felicitie: yea they are ſo blinded in themſelues, and ſo puffed vp with pride, as they thinke themſelues halfe Angels, & to be briefe, do recken themſelues to be out of all daunger VVell, theyr prosperitie is not in theyr owne hande: that is to ſay, they deceyue themſelues with a vayne imagination, and they do but dreame, when they ſay their lyfe is ſo happie. Therefore their intent is farre from mee: that is to ſay, I will not bee blinded with this preſent felicitie that mē do ſee in the wicked, as they that are made drunken with it. VVee ſee then what Iob ment to declare by theſe woordes: And therfore that we may the better profite in this doctrine, lette vsus note, that when we ſee the wicked preuayle, God holdeth a ſecrete bridle in their mouthes, ſo that all that they hauehave to day, ſhall be taken from them to morrow: and they hauehave nothing in theyr owne power. If this were well printed in our hart, we ſhould not be ſo troubled, as we be, with the things, whiche we beholde with our eyes. And why? Bycauſe wee thinke that whatſoeuer wee ſee to day, ſhoulde continue for euer. True it is that wee will graunt that the world goeth rounde, and that things are chaunged eueryevery minute of an houre, and that nothing is certaine, nor nothing is ſure and conſtant: wee doo affirme it playnely ynough with our mouth, but wee thinke it not with our harte. And that it is ſo, if to day we be in proſperitie: our heade is ſo incombred with it, that wee thinke all is ours, and wee make the reckoning withoute our hoſte. If wee hauehave any affliction, then wee ſay, and will it alwayes bee thus? wee thinke wee ſhall neuer ſee an ende of it. If at any tyme wee be grieued with the proſperitie of the wicked, wee imagine that they ſhall neuer come too decaye: and if we ſtande in feare of them, we are taken with ſuch feare, that we thinke there is no remedie: and if any man ſay vntounto vsus, let vsus abide paciently, and God ſhall prouide: we can not ſtay our ſelues vponupon Gods prouidence. Thus we ſee howe preſent things do carie vsus away, and wee are ſo encombred with them, that wee hauehave no ſtay in oure mindes, neyther to call vppon God, nor to committe our ſelues to him, nor to know that he will prouide for things in due tyme and place. So muche the more diligentlye muſte we learne this doctrine, where it is ſayde, that the prosperitie of the wicked is not in theyr owne hande: that is to ſay, that men may bee in proſperitie, but their life hangeth by a threede (as wee hauehave ſeene here before) and all that whiche they thinke they hauehave, they hauehave it but by way of borowing, & in a moment all ſhall be taken from them. Let vsus know this: and when wee knowe it, if God beſtowe his benefites vppon vsus concerning this preſente life, let vsus acknowledge all to come of him: yea and bee as ready to bee ſpoyled of them, as we were to be clothed with them: beholde Lorde, thou haſte giuen mee wherewith too lyue: but I am not certayne and ſure thereof, I muſte not make mine account to enioy it for euer, but ſo long as it ſhall bee thy good wyll and pleaſure. Thus it ſhall come to paſſe, that the faithfull in poſſeſsing things ſhall be as if they poſſeſſed them not as S. Paule ſayeth: For they do not perſwade themſelues that the things are theirs for euer: they know that they may become poore when it ſhall pleaſe God, and nothing ſhall bee ſtraunge vntounto them when it ſhall happen. As alſo on the contrary parte, if God ſende vsus pouertie, let vsus thinke thus: well Lorde thou haſte riches in thy hande, and thou couldeſte beſtowe them vponupon vsus, if thou diddeſt ſee it good: in the meane ſeaſon lette it bee thy pleaſure to feede vsus, and as thou ſeeſt our neede, vouchſafe to helpe vsus, and ſuffer vsus not to be afflicted beyonde meaſure. Alſo when wee ſee the wicked to glorie in their welth, it is nothing: lette vsus knowe that that whiche they thinke they hauehave in hande, they hauehave it not. And why? Bicauſe our Lorde is aboue them. This is it that wee muſte keepe in remembrance. And furthermore when it is ſayde, let the intent of the wicked be farre from vsus: let vsus learne, that we muſt not be as it were in the darke too fall a ſleepe in things preſent, and to ſtande to muche in our owne conceyte for our wealth and aboundance, nor be angry with God if hee handle vsus not after our owne minde. VVe muſte not then become ſuch: for what is the intent of the wicked? it is that when God ſendeth them the thing that they deſire, they are ſo puffed vp with pride, as a man can no longer beare them, they wyll not acknowledge themſelues any more to bee mortall men, but they exalte themſelues aboue their degree, and aſcende ſo highe, that in the ende they muſte needes fall and breake their necke: a man ſhall finde nothing in them but arrogancie and ſpiritual drunkenneſſe, where with they become ſo beaſtly, that if at any tyme a man ſpeake vntounto them of deathe, of ſickneſſe, or of pouertie, they thinke that it can not come neere them, & that a man dooth them greate iniurie to ſay ſo vntounto them. If any man will go aboute to humble them, and ſay vntounto them: let vsus knowe howe weake and frayle our ſtate and condition is: they wyll aunſwere, yea but am I as other men are? am I to bee counted in the number of them that are ſo dealt withall? Thus the wicked become ſo proude in their proſperitie, that there is no dealing with them. To be ſhorte, they forget that they be men and creatures, and perſwade themſelues that they are no more ſubiecte to the corrections that God layeth vponupon vsus in this world. Furthermore, if they bee afflicted: then they rage, they gnaſhe the teethe and bite the nayle agaynſte God, and a man ſhall ſee them fome at the mouth in theyr rage. And why? by cauſe they hauehave not yet learned to ſubmit themſelues vnderunder the hande of God, and to offer themſelues vntounto him for a ſacrifice, to the ende they may be dedicated vntounto him, to bee dealte withall as it ſhall pleaſe him: they knowe nothing at all what all this meaneth. So then when God dealeth with vsus fauourably, wee muſte bridle our ſelues, knowing that he declareth vntounto vsus his fatherly louelove, to the ende he might draw vsus vntounto him, and that we ſhould come vntounto him with true humilitie as it becō meth vsus, ſaying: well Lorde ſeeing thou ſheweſt thy ſelfe ſo fauourable, it is very meete that I ſhoulde cleaue vntounto thee. And how? It is not in placing felicitie here: but cō trariwiſe when thou ſhalte afflicte mee, I ſhall ſaye, well Lorde thou doeſt waken mee, leaſt I ſhould ſtay my ſelfe and become careleſſe here beneath, putting my truſt and confidence in this world, and in earthly things: thou wilt humble mee and tame mee, to the ende I ſhould ſo much the more couragiouſly looke vntounto thee, that I myght atteyne vntounto thy heauenly kingdome. Thus muſte we hauehave our intentes ſeuered from the wicked, that is to ſay, oure mindes may not be here ſo entāgled with worldly things, that they ſhould make vsus to become brute beaſtes, and ſo drunken that we ſhoulde no more thinke vponupon God: but contrarywiſe wee muſte contemne and deſpize all thoſe things wherein the wicked are woont to delight, knowing that although wee bee poore and miſerable, yet oure ſtate is not the worſe for that, bicauſe we hauehave good hope that God wyll hauehave pitie and compaſsion on vsus. This is the ſūme of that which we hauehave to note out of this place. Now Iob addeth: Howe is the Lampe of the wicked quenchea? How is their deſtruction come vponupon them? and howe hath God ſettled their liues? or their ſorrowes? This is a confirmation of that which hath bene already hearde. By this woorde Lampe Iob ſetteth out theyr proſperitie: according as the holy Scripture vſeth that maner of ſpeach, namely of cō paring the goods of this worlde too bryghtneſſe, and the afflictions to darkeneſſe. Hee ſayeth then, that the lampe of the wicked ſhall be quenched: but he ſpeaketh of it as it were with an admiration, bycauſe this ſame is ſo doone as it paſſeth mans witte, and otherwiſe than wee can conceyue. For (as I hauehave ſayde) we hauehave our eyes ſo bleared, that wee can not ſee a farre of what God mindeth to do, neither what he hath playnly ſpoken. VVhen wee ſee the wicked proſper, wee thinke that this proſperitie of theirs ſhall neuer be quenched: wee cannot comprehende it, althoughe the Scripture ſpeaketh of it, although wee hauehave experience of it dayly, in that wee ſee that God throweth downe the wicked, after they be exalted, euen as it were vp to the clowdes. VVhen we hauehave ſeene this, we thinke no more of it, neyther do we thinke that the thing can euer come too paſſe: and yet God hath ſhewed it vsus, and as it were poynted it oute with his finger. So then for as much as mans witte doth not aſcende ſo high, and we are ſo faſte tyed to things preſent, that wee cannot conceyue what God mindeth too doo: Iob ſpeaketh heere as of a ſtraunge thing. How (ſayeth hee) is the lampe of the wicked quenched, and theyr deſtruction come vponupon them? when hee ſayeth, that theyr deſtruction commeth vponupon them, hee ſheweth, that when God entreateth the wycked gentlye for a time, wee muſte not faſten our eyes vponupon the earth, for when we reaſon whether God be iudge, and whether the wicked ſhall be puniſhed in the end: we muſt not cō ſider what may happen on this behalfe or on that. No: for whereas they be drunken in their wealth, wheras they be lifted vp in their pryde, and whereas they thinke that no harme cā happen vntounto them, and that all creatures are appoynted to ſerue them: all this is nothing. And why? for God ſhall ſende theyr deſtruction from aboue. Nowe whereas we ſhould looke vp on high: it is not ment that we ſhould looke according to our outwarde ſenſe, for we ſhall not attayne vntounto God: there is to greate a diſtance, we ſhould faint by the way. VVhat muſt we do then? Let vsus behold God by fayth, and let vsus lift vp all our inwarde ſenſes aboue our ſelues. Thus then muſt wee iudge of the fall of the wicked: that is to ſay, we muſt not conſider ſo much what may happē vntounto thē according to the world, as what God is able to do. And what is the power of god? It is infinite, & a power that paſſeth our capacitie. So then this ſerueth to teach vsus, that when things ſeeme impoſsible to mē, we muſt not ſticke to cōclude thus: God worketh after a faſhion that is hidde and vnknowen vntounto vsus: euen in ſuch ſort as we ſhalbe cōſtrayned to wōder when we heare how the ſame is done. Yea, for God will ſhewe vsus that he is not ſubiect to any worldly meanes, and that the things that he doth muſte be maruelous in our eyes. This is the ſumme of that whiche wee muſte remember. Now it is ſayde, that God … out theyr cordes in his wrath. True it is … Cordes, is by ſome expounded Sorrowes: as alſo it may be takē: but the naturall ſenſe is, that God of his wrath will ſette out the portions. For this worde cordes in the Sriptures is taken for portiō, bicauſe that in old time when men woulde lay out grounde by the aker, that is to ſay, meaſure ground, they vſed lines. And the holy Scripture applieth this ſimilitude to this order of Gods prouidence, that euen as lande is meaſured to ſet out the meeres & boundes, and to diuide the poſſeſsions, to the ende that eueryevery man may hauehave hys right, that things may not be cōfuſed: ſo God by his prouidence doth bring into order that whiche is confuſed. It is as much then as if he did ſtretch out the line. Nowe it is ſayd, that God will ſtretch them out: yea, but it ſhall be in his wrath. And why? It is to teach vsus, that we ſhould not be to muche amazed when things come not well to paſſe at the firſt. As for example, if all things ſhall ſeeme vntounto vsus to be turned vpſide downe in this worlde, & that ther be no more bridles nor cords, but that the wicked take their pleaſure, that they caſt themſelues ouerthwart the fields, that good men are trodē vnderunder foote, that they are aſſaulted with great crueltie & extortion, that no remedie appeareth, but the euill waxeth worſe and worſe, that God maketh as thoughe hee turned his backe, that there is no more any iuſtice in the worlde, that the mightieſt carieth the bell away: & to be ſhort, that we are here as it were in the midſt of great ſtormes, that all things in the world are turned vpſide downe: yet muſte we not be ſwallowed vp with deſperation. And why? Let vsus tarie till God ſpreade out the cordes in his wrath: for although to day he hide theſe cords, & doth not ſet out the boūds, inſomuch that things be not brought into good order: yet hath he alwaies the cordes in his hand, & will well declare that he knoweth howe to ſpreade them out and to make the partition. And why doth he it not at the firſte? bicauſe it is not yet due time. It is true that he neuer ceaſſeth to be the iudge of the wicked: but he will not at the firſte ſhewe his vengeance vponupon them, he will not ſo ſoone put in execution that which hee hath decreed in himſelfe, and alſo it is not expedient for vsus. Furthermore it behoueth that the wicked be made more vnexcuſable: whiche thing is brought to paſſe when God calleth them to repentance (as ſayeth S. Paule) by bearing with them. For ſo muche the more are they too bee blamed before him, in that they hauehave ſo abuſed his goodneſſe and pacience. Beſides this, when the good men are tormented; they hauehave wherwith to hū ble themſelues: it is meete that by this meanes their faith ſhould be exerciſed, to the ende that they might pacientlie wayte for helpe from God, knowing that their ſaluation is hid, for as much as it lyeth in hope: and that hereby God ſtirreth them vp to come vntounto him, to the ende they ſhould ſeeke their inheritance without this worlde. See then how our Lord (not without cauſe) deferreth his iudgementes: for the time is not alwayes conuenient to execute his wrath, as he knoweth it better than we. This is the ſumme of that which we hauehave to learne out of this verſe. Now it is ſayde moreouer: that then they ſhal be as ſtubble before the winde. VVhereby Iob meeneth, that there is no roote in all the felicitie wherein the wicked do glory, & are ſo proude. This ſimilitude is muche vſed, ſo that it needeth not to bee expounded: for it is a thing very well knowne vntounto vsus alſo, how the ſtubble is caried away with the wynde and tempeſt. So then Iob proteſteth heere that the felicitie of the wicked is not ſo rooted, but when the whirlewinde of Gods wrath commeth vponupon it, it ſhall vaniſh and melt away quite and cleane, ſo as there ſhall be nothing left, and therewithall let vsus note, that he ſheweth howe the wrath of God ſhall come in a minute of an houre, when as they ſhal not think of it: as it is ſaid, that the wicked ſhall bee taken ſuddenly, and when they ſhall ſay peace and ſafetie, behold ſodaine deſtruction ſhal ouerwhelme them, and it ſhall be as the throwes of a woman with childe, that take hir ſodeinly when ſhe thinketh not of it. Iob then would expreſſe this ſame, to the ende that it ſhould not ſo grieue vsus that we ſhould pine away, if god ſend not things as we wold wiſh. And in deed what is the cauſe that wee bee ſo impacient, when God ſuffereth things to go to hauocke? It is bicauſe we think he needeth long preparation, and we would hauehave our God to ſhewe ſome tokens of his working, and wee woulde hauehave ſome ſight of them long before. To be ſhort, we will hauehave God to be like a mortall man, as though he ſhould be maruellouſly troubled when he taketh any worke in hande, and ſhould need to ſeeke helpe and ayde to bring his purpoſe to paſſe. Thus wee would make God and his whole maieſtie ſubiect to our ſtate and condition. VVhat muſt wee doe then? let vsus knowe that in a minute of an houre hee can finiſh his worke, yea when there ſhall bee no meanes nor thinges any whit diſpoſed thereto. So let vsus learne that all the felicitie of menne is but a dreame: ſpecially when they thinke themſelues happie, and become proude in their proſperitie, all is but a fonde imagination that ſone vaniſheth away. And why? bicauſe ther is no roote. It is much better than for vsus to bee miſerable to the ſight of men, and in the meane ſeaſon to hauehave a liuely roote in God, too knowe that wee ſhall neuer bee deſtitute of his ſtrength and ayde: let vsus knowe that this is the cheefeſt felicitie, and that it is ſufficient for vsus to hauehave it, and that all the reſte is nothing in reſpecte of it. And in the meane ſeaſon, althoughe it ſeeme vntoo vsus that the wicked ſhall alwayes remayne in their ſtate and condition, and that God hath ſo eſtabliſhed them here, that they ſhall neuer bee moued, and they alſo be puffed vp with this pryde (as it is ſaid in the Pſalme, there ſhall neuer any harme come neare them:) let vsus not ceaſſe to comprehend this iudgement of God as it is here declared, that is to ſay, ſodaine, and that hee ſhall not neede to order things long before: for God is aboue al this common order of nature, ſo that he can worke after a faſhion that is new and ſtrange to vsus Nowe Iob addeth herewithall: that God not only puniſheth the wicked in their owne perſons, but alſo extendeth his chaſtizements and puniſhmentes euen vntounto their children: and that the wicked ſhall in their life time know that there is nothing but vanitie in their ſtate, yea and (will they nill they) perceyue that they ſtande vppon an vnſure grounde, before that God hauehave caſt them downe. It is true that they ceaſe not from their pryde for all that: but howe ſo euer it bee, God vrgeth them ſo farre, that they perceyue they can not alwayes continue ſo. This is the ſumme of that which Iob meant to intreate of heere. Now we hauehave to note, firſt when he ſpeaketh of the children, that it is according too the common doctrine of the holie Scripture, that is to ſay, that God bliſſeth not onley the faythfull themſelues, but alſo continueth his fauour vponupon their children. Thus you ſee that God beareth vsus ſuch louelove, as he is not content, nor thinketh it ynough to hauehave a care of our ſaluation, and to giuegive vsus that which he knoweth to bee meete and profitable for vsus: but alſo hee embraceth our children, and ſheweth himſelfe a father to them likewiſe. VVe ſee then howe the goodneſſe of God is deſcribed vntoo vsus in the holie Scripture, that is, that when he hath receyued vsus vntounto him, and teſtified vntounto vsus that we are vnderunder his hand and protection, he ſheweth alſo the ſame fauoure vntounto our children for our ſakes. Seeing it is ſo: wee hauehave good cauſe to repoſe our ſelues on him, for wee muſt conclude, that if for our ſake hee continueth his fauoure towardes them that ſucceede vsus, by a more ſtrong reaſon wee ſhall alwayes finde him a mercyfull father. Ought we then to miſtruſt him and his goodneſſe, ſeeing that he is ſo fauorable, as to hauehave a care ouer them alſo that come of vsus. Nowe on the contrarie part it is ſayde, that God curſeth the race of the wicked. And howe? for they are deſtitute of the guyding of the holie Ghoſt, ſo that all muſt go to naught, and heerein we hauehave none occaſion to murmure and grudge againſte God, as there are ſome that wil thinke it very ſtrange. VVhat (ſay they) is it poſsible that God ſhould puniſhe the children for the fathers ſake? is it not ſayde, that hee that ſinneth ſhall beare his owne iniquitie, and that the Sonne ſhall not be puniſhed for the fathers ſake? yes truely, and that in ſuch ſorte, as the ſonne hathe no cauſe to complayne, as though he were rightuous, and that God, notwithſtanding that the puniſhment is due vntounto his father, cauſeth it to fall vponupon him who is innocent and guiltleſſe: for that can not happen. But when it is ſayde, that God will requite the iniquitie of the fathers into the boſome of the Sonnes: it is not for that he doth them any wrong: but it is for that he leaueth the wicked there. Nowe when wee are forſaken of God, what can wee doe but miſchiefe. Thus we ſee then that God ſheweth not ſuche fauour to the wicked as too giuegive them his holie ſpirite: and ſo the Diuell muſt needes raigne ouer them, and ſtirre them vp too prouoke the wrathe of God more and more, and too haſten their own deſtruction. The childrē then are wrapped vp togither with their fathers: for when a houſe is curſed of god, the ſame is in the poſſeſsion and thraldom of Satan, and the ſpirit of God ruleth not there. Therfore the children are ſo puniſhed for their fathers, as it is a iuſt iudgement vponupon themſelues alſo: they can not ſay, we are giltleſſe: for they are found faultie before God as well as their fathers. And on the contrarie parte, when the children of the faythfull continue folowing the ſteps of their fathers, then the bliſsing of God appeereth, ſo that menne hauehave not wherefore to glorie in themſelues: the children will not ſay, this heritage appertayneth vntounto vsus, God cauſeth vsus too proſper, bycauſe our fathers were worthie to hauehave ſuche a ſucceſsion. No: but the whole muſt bee attributed to the onelyonly free goodneſſe of God, who worketh beeing not bounden vntoo men, neyther owing them anye thing, but bycauſe it ſo pleaſeth hym. This is it thē that we hauehave to learne when it is ſayd, that although God puniſhe not the wicked at the firſt, yet he will addreſſe himſelfe to their children, that is to ſay, hee will reſerue puniſhment for them. And this is to proſecute this matter, that wee muſt not giuegive iudgement vponupon the prouidence of God, by that which maye bee ſeene in this world, but muſt quiet our mynds and ſtay our iudgement vntill God ſhewe that his time is come. It becommeth not vsus then to appoynt the times. Men are froward when they make ſuche haſte. But you ſee that God hath a peculiar faſhion in his dooings, whiche is ſometimes ſtraunge vntounto vsus, but yet muſt we humble our minds and ſay, Lorde, we will like well of it, what ſo euer thou ſhalt do, although it bee not agreeing to our fantaſie. This is it then that we hauehave to note vponupon this worde, to hide or reſerue, when it is ſayd, that God reſerueth for the children of the wicked the puniſhment that he hath executed vponupon their fathers. True it is that this can not enter intoo all mens heads, neyther is it a common doctrine. And this is the cauſe wherefore I ſayde that we muſt herevnto apply our whole ſtudie: for menne of their owne nature are ſo haſtie and impacient, that they woulde hauehave God too ſet before their eyes, what he mindeth to do: neither can we giuegive place to his prouidence, excepte hee make his hande verie manifeſt. And on the contrarie part, vponupon what condition are wee placed in this worlde? Is it not that wee ſhoulde bee in continuall combates, knowing that in this worlde wee muſt bee toſſed and turmoyled this way and that waye? and ſo let vsus exerciſe our ſelues in theſe reſeruations that are heere mencioned. VVhen wee ſee the wicked ſo triumphe, that it ſeemeth that God hath giuen them a priuiledge aboue all other men: well, let vsus waite ſtill. And why? for heere is mention made of reſeruing or of hyding. VVee ſee not yet what is meant by it: and therfore let vsus take heed that we iudge not of things vnknowne: for ſo might we be reproued of raſhneſſe. But when ſhall we ſee? when it ſhall pleaſe God to open our eyes, and too execute that which hee hath determined in himſelfe. In the meane ſeaſon alſo let vsus put this doctrine in vre that is taught vsus here cōcerning the reſeruation of benefites, which God hath prepared for his faythfull. For it is ſayd, that they are hidden. Then if we will repoſe our truſt in God, and cōfort our ſelues in that which he hath promiſed vsus, wee muſt aſcende aboue the worlde, and behold the things inuiſible: for whoſoeuer ſhal ſtay himſelf vponupon that which is manifeſt vntounto him, renounceth fayth and hope, and to be ſhort, ſhetteth vp the gate of ſaluaton to himſelfe. Furthermore (as I hauehave alreadie touched) Iob ſhewed that the wicked ſhall well perceyue that all their caſe is nothing but vanitie and follie, but he meaneth not that they feele it in deede, nother that they bee touched with it: for if ambicion did not blinde men, and that they were not altogither dulheads, it is certaine that aſſone as they perceyued thēſelues to be miſerable in exalting thē ſelues, they would yeeld themſelues obedient vntounto God, and not hauehave ſuch confidence in this world. How hapneth it then that the vnfaythfull exalt themſelues, and are at this day ſo mad in their arrogancie and preſumption, that they will not ſubmit themſelues to any equitie or reaſon, but doe thinges in deſpite of God, deſpiſing both him and his grace? whence commeth ſuch rage? it is bicauſe they know not what is prepared for them, & in ſeeing they ſee nothing at al of it: that is to ſay, although God ſhew them many tokens of his wrath, yet will they knowe nothing. True it is in deede that they be puniſhed, and hauehave within them ſome prickings that torment them very much. But how ſo euer it be, yet are they not touched to the quicke that they might knowe their deſtruction that is at hande, but are touched with the harme that might happen vntounto thē according to the iudgemēt of the world. For they are in deede in great perplexitie, and ſay, I muſte prouide againſt ſuch a danger whereinto I might fall. You ſee then howe the caſe ſtandeth with the wicked. And it is a thing which we ought to note well: for it is not ynough for vsus to bee touched lightly with a puffe to make vsus feele our frayltie: that were but a ſmall matter. God doth in deede conſtrayne the wicked ſo farre, and yet they are neuer the better for it: for wee ſee them ſtill obſtinate, what ſo euer befall them. VVhat muſt wee doe then? when we heare any mention made of the vanitie of this world, and of the things of this preſente life, let vsus knowe that although men take great paynes to aduance themſelues, yea and bring their enterpriſes to paſſe: yet al this is nothing, bycauſe that not onelyonly they ſhall not enioy the riches which they hauehave heaped togither, as they thought too hauehave doone: but their ſucceſſours alſo ſhall bee curſed in them, and ſhall hauehave no ioy of them. VVee maye not then fret at the proſperitie of the wicked, for it is but frail and changeable, and it cannot but turn to their curſe and deſtruction. Thus thē muſt this doctrin be put in vre. And againe when God ſhall ſend vsus proſperitie, and plentie, let vsus knowe alſo that the ſame ſhall not continue for euer: for wee muſt ſtill come to this poynte, namely that God will draw vsus beyond this world. Therefore let vsus ſo conſider the vanities that are heere beneath, as it may not greeue vsus when we ſee ourſelues certaine and ſure of nothing heere. And why? For if we deſire to be rooted here beneath, wee ſhall renoūce the kingdome of heauen. But whoſoeuer knoweth that our life is with God, and that it ſhalbe reueled vntounto vsus at the comming of our Lord Ieſus Chriſt: it ſhall not greeue him to be toſſed in this world, and to ſee that there is nothing but chopping and chaunging, nor any thing certain and ſure, and that therfore we muſt long for the heauenly life, to the which God calleth and biddeth vsus dayly by his worde, yet in the meane ſeaſon in the midſt of all theſe worldly troubles, & things ſo diſordered as we ſe: let vsus not be ignorant that God ſo guydeth and gouerneth the world by his prouidence, as nothing is doone here beneath without his will. And although the reaſon thereof be not manifeſt vntounto vsus at the firſt: yet for al that, ſo it is. Our dutie is then to be quiet, and to tarie paciently vntill God ſhewe vsus by experience that the end of the wicked ſhall be curſed, and that the afflictions of the good men ſhal be turned to their ſaluatiō. Howbeit whileſt we waite till God ſhewe vsus this ſame in effect, let vsus walk ſtill vnderunder him quietly, & let vsus not behaue our ſelues frowardly for any thing that happeneth vntounto vsus, but let vsus be redy to ſuffer affliction when it ſhal pleaſe him to lay it vponupon vsus: and if he ſend vsus proſperitie, let it be a meanes to make vsus to taſt of his fatherly goodneſſe, & to draw vsus vntounto him more and more. Now let vsus fal down before the face of our good God with acknowledgement of our faultes, deſiring him ſo to in lighten vsus in this world, not only by giuing vsus that which he knoweth to bee good for vsus, but alſo by his worde, that in the midſt of the darkneſſe of al the afflictions which we hauehave to ſuffer, we may not ceaſſe ſtill to feele his goodneſſe & fauor, and ſo to follow the way that he ſheweth vsus, as we may neuer be turned therefrom for any thing that happeneth vntounto vsus. And in the meane ſeaſon alſo that our eyes be not blinded neyther with proſperitie, nor with aduerſitie, nor with any thing what ſoeuer it bee: but that wee may behold this glaſſe which he hath giuen vsus, that is to ſay, his holie worde, and that by the ſame wee may bee always guided vntounto him to be tranſformed into his image, vntill ſuch time as he hauehave clenſed vsus from all our ſinnes, and hauehave vtterly aboliſhed in vsus all that commeth of our corrupt and ſinfull fleſhe, to gather vsus fully to himſelfe, that we may be partakers of his glorie which he hath prepared for vsus in heauen. That it may pleaſe him, &c.