Sermons on Job, Sermons · Chapter 24

Sermons on Job · Sermons · Chapter 24

p. 465The .xcj. Sermon, which is the first vponupon the .xxiiij. Chapter.

HOvv are not the tymes hidden of the almightie? And [hovve is it that] ſuche as knovv him, ſee not his dayes?

2 Some remoue the land markes, ſome rob, and ſome fleece the flockes, and ſome feede themſelues vvith them.

3 Otherſome take the Aſſe of the fatherleſſe, they take the vviddovves Oxe to gage.

4 They turne the poore out of the vvay, ſo as they hyde themſelues, and the meeke are peſtered togither vponupon earth.

5 They go foorth in the morning like vvilde Aſſes of the deſert for their pray: the VVilderneſſe giueth him bread, for himſelfe and for his children.

6 They gather their harueſt in the feeldes, they gather the vintage from the Vynes, euen the vvicked.

7 They ſpoyle the naked man, ſo as he vvalketh vvithout garment in the colde.

8 They are vvet vvith the ſhoures of the nighte in the mountaines, and imbrace a ſtone for theyr bed.

9 They fleece the fatherleſſe, and take a guage of the poore.

THe matter that is handled heere, hathe beene layd foorth heeretofore after another maner. Howbeit ther is nothing but we may fare the better by it, if wee conſider well why God propoundeth this leſſon ſo often to vsus. The matter is, that God executeth not his iudgementes to the vewe of the eye, ſo as it might be ſeene, that hee hath a care of the 60good to maynteyne them, and that he is an enemie to the wicked to puniſh them as they hauehave deſerued. VVee ſee not this: for things are out of order in the world. True it is that Iob hath hilde long talke of it afore. But we know it is ſuch and ſo great a ſtumbling blocke, as we be troubled with it continually, yea euen the perfecteſt of vsus. If the miſcheefe indure, and God remedye it not: eueryevery of vsus is greeued, and wee fall too diſputing, howe it ſhoulde be poſsible that God ſhoulde be ſo pacient, and as it were diſſemble ſo muche, and ſeeme to be aſleepe p. 466when he letteth all things alone after that ſort. Therefore we had neede to be ſtabliſhed in the leſſon that is conteyned heere, and too be often put in minde of it: to the ende that when wee ſee things turmoyled in the worlde, wee may alwayes hauehave ſuch light of faith, as may ſerue vsus too ſee Gods iudgementes, although they be hidden from vsus as nowe. And ſo the very poynte that Iob intendeth too ſhewe heere, is that God hideth his iudgementes for a time, and neither executeth his vengeance vponupon the wicked, nor deliuereth the godly at the firſt brunt, but ſuffereth 10them to endure many wrongs. For the proofe heereof he ſayth. Howe are not the times hidden of the Almightie, and ſuche as knowe him, ſee not his dayes? VVee hauehave ſeene heeretofore, how Eliphas bare vsus in hande, that God did iudge the worlde in ſuch wiſe, as eueryevery man might perceyue, that he thinketh vponupon thoſe that ſerue hym, and hathe his eye vppon them, and reacheth them his hande continuallye: and that on the other ſide the wicked are puniſhed at his hande. But it is cleane contrary, ſayeth Iob. And for proofe heereof, it is ſeene, that all is full of 20robberie, might ouercommeth right, and they that hauehave taken paynes, eate not the labor of their handes, but their goodes are plucked from them by force. Seeing then that the good are ſo troubled and vexed, and the bad ſo hardned, and yet ſcape vnpuniſhed, and God ouerſlips them, as though he paſſed not for theſe worldly matters: what ſhould a man ſay, but that he diſſembleth & will not ſhew himſelfe as a iudge, till hee perceiue the time to ſerue for it? But if we would aske the reaſon why, we ſhoulde bee confounded. Therefore wee muſt conclude, that Gods 30iudgements are ſecret and wonderfull, and paſſe all mans capacitie, ſo as our wits ſhall fayle vsus in that behalfe, and therefore we muſt reuerence the ſecrets of God that are vnknowen to vsus, acknowledging him too bee righteous, though we find his doings to be ſtrange. Many hauehave troubled themſelues greatly about the firſte parte of this ſentence, where it is ſayde, How are not the times hidden of God? For it ſeemeth that Iob blaſphemeth, in going about too exclude God from the gouernment of the worlde? And it is ſayde that by the tymes, are ment the thinges that are 40ſubiect to chaunge and alteration: as if Iob had ment too ſay, that God gouerneth well the worlde in generall, but medleth not at all with the particular ordering aud guiding of things in ſeueralitie But this is farre off from the naturall meening. And we neede not to ſeeke elſewhere for expoſition or gloze, than in the text it ſelfe. For there it is ſayde, How are not the times hidden? VVhat meeneth Iob by that? Hee ſheweth it himſelfe in ſaying, Howe is it that they whyche knowe God perceyue not his dayes? VVe knowe that thoſe are termed the dayes of God, wherein 50hee vttereth and ſheweth hymſelfe? For when God puniſheth not the wicked, ne deliuereth the good, nor heareth their requeſts at the firſte: wee bee as it were in the darke, and God ſeemeth too bee hidden, and withdrawne out of the worlde, and to ſeparate himſelfe from it to let all go to hauocke. Too bee ſhorte, excepte God make vsus too feele his prouidence, and prooue it vntounto vsus openly, that hee gouerneth both aboue and beneath: we bee as it were in the night, and the tyme becommeth darke: for there is no light but in the countenance of 60God, when hee ſheweth himſelfe the father of all good men, in preſeruing them by his grace, and on the other ſide puniſheth the wicked, as they be worthye. This is it (I ſay) whiche inlighteneth vsus: this is the very day of the Lorde. And ſo ſpeaketh all the holy Scripture: as when it ſayeth too the wicked, Doo you reioyce at the day of the Lorde? It ſhall bee turned vntoo you intoo darkeneſſe, and not into light, it ſhall be full of feare and terrour. VVhy ſo? VVhen God appeareth, the wicked muſte needes bee afrayde, bycauſe hys preſence is ynough too ouerwhelme them. For what cauſeth the wicked to bee ſo ſtubborne, and too mocke at all threatnings, and too go forwarde with their wicked affections: but bycauſe it ſeemeth too them, that they bee ſcaped from Gods hande? But when God ſheweth himſelfe too them, they muſte needes bee abaſſhed ſpite of their teeth.

But now let vsus returne to the text. It is ſayd, that Gods dayes are not ſeene of them that know him, that is to ſay, of the good mē that truſt in God, wayting for his help, & for the ſaluation that he hath promiſed them, ſo as they cannot at the firſt brunt perceyue that hee will helpe them: they ſeeke him, but yet for all that, they dwell ſtill in ſuſpence, as though their calling vponupon him had not booted them at all. Thus then ye ſee that the godly cannot ſee Gods preſence: that is to ſay, they cannot perceyue out of hand by experience, that God is neere them in ſuch ſort as he him ſelfe declareth, ſaying that hee is alwayes ready too heere ſuch as call vponupon him in truth. Now wee hauehave the true meening of this ſentence: that is to witte, that Gods hyding of the times, is not for that hee executeth not hys iudgements eueryevery minute of an houre: but bycauſe he delayeth and prolongeth them, ſo as in the meane while we perceyue not hys dayes. For now adayes it may ſeeme, that God hath no care of vsus, and that hee hath ſeparated and withdrawne himſelfe from vsus, bycauſe hys prouidence is not knowne to vsus. True it is that God ſeeth and marketh all things dayly, and hath not his eyes blindfolded. But yet it ſeemeth ſo to oure vnderſtanding, according as the Scripture is woont too applye it ſelfe too the rudeneſſe and infirmitie of men. God therefore hathe hys tyme: and then wyll he ſhewe that he ſeeth things. Not that hee perceyueth not all preſently: but bycauſe that wee on our ſide, are not able to diſcerne that hee hathe care of men as nowe, and that hee hath his eyes open to note and marke the euill that is committed, too redreſſe the ſame. VVe ſee not this, as in reſpect of our perceyuerance. There is ſome certaine time hidden from men, howbeit well knowne vntoo God: that is too ſay, God delayeth his iudgements, and executeth them not at the firſt daſhe. Thus much concerning the ſenſe of the letter. Nowe let vsus aduiſe our ſelues to gather ſuche inſtruction as is gyuen vsus by thys ſentence. I hauehave ſayd already, that it is a very ſore temptation too the faythfull, when things are confuzed in the world, ſo as it may ſeeme that God medleth no more with them, but that fortune ruleth and gouerneth all things. And this hath beene the cauſe of all theſe diueliſhe Prouerbes. That all things are toſſed by caſuall fortune, That things are blindly guided, That God playeth with men as with a tennisball, That ther is neither reaſon, nor meaſur in his doings, but rather that all things are gouerned by a certaine ſecret neceſsitie, p. 467and that God vouchſafeth not to thinke vponupon vsus. Behold the blaſphemies that hauehave raigned at all times. And why? For as (I hauehave ſayd already) mans wit is dazeled when he goeth about to iudge of things that are out of order, and which paſſe our iudgement and reaſon. VVhat is too bee done then? Let vsus be armed againſt ſuch ſtumblingblocks: and when God ſheweth not himſelfe as a iudge, but ſeemeth rather too bee ſhutte vp in heauen, and to take hys paſtime there, and too bee vnwilling too deale with our affayres heere: yet let vsus holde thys for a certayntie, that 10hee ceaſſeth not to doo his office, howbeeit after a ſecret faſhion vnknowen vntounto vsus. And further, althoughe hys iudgements bee wonderfull: yet let vsus not ceaſſe too honour them with all humilitie, acknowledging him to bee rightuous, and wayting hys leyſure paciently, till hee ſhewe vsus the cauſe why hee maketh ſuche delay. And if the ſame ſeeme ſtraunge too vsus, lette vsus bethinke vsus of that whyche hathe beene handled heeretofore: that is, that oure mindes are ſo frowarde and wilfull, that wee turne Gods workes quite vpſide downe, and can neuer 20take any profite by them. If God hilde ſuche an order, that aſſoone as a man hath offended, hee ſhould bee puniſhed according to his offence, and that the good ſhould liue heere in peace and reſt: what hope ſhould there be of the euerlaſting life? For it would neuer be brought too paſſe, that we ſhould bee plucked from bylow. Then if God gaue vsus a peaſable and perfect ſtate, wherein there were nothing to be miſliked: there would bee no fayth at all, wee woulde no more hope for the endleſſe life, wee would imagine that there were no reſurrection. Thus ye 30ſee that if men might perceyue Gods iudgements according to their owne deſire: they would fall aſleepe heere by low, and be faſt tied to this world. But it is much better that things ſhould be out of order: to the end to wake vsus. For if we might liue at eaſe, wee woulde fall aſleepe, and wee ſhoulde hauehave neyther vnderſtanding nor any thyng elſe. But when things go amiſſe, we bee compelled to thynke vppon God, and too lift vp oure wittes a highe, and to conſider that there is a iudgement prepared, which is not ſhewed as yet: and that is a meane whereby oure 40Lorde leadeth vsus too a longing for the latter day, and for the reſurrection that hee hathe promiſed vsus. Yet notwithſtanding men ceaſſe not too intangle themſelues with many falſe and wicked imaginations. For (as I hauehave ſayd already,) bycauſe things fall not out as wee woulde hauehave them, we be tempted to ſurmyze that God thinketh not vponupon vsus, ne regardeth vsus any more, that it is but tyme loſt too ſerue hym, that it is all one too lyue well or yll, and that good men gayne nothing by walking in feare vnderunder hym. Lo, howe men ruſhe out intoo all vngodlineſſe, 50bycauſe our Lorde ruleth not his iudgementes as their appetite might brooke them, and according to their reaſon and fanſie. VVherefore let vsus learne, not onelyonly too diſtruſt all our owne fleſhly wiſdome, but alſo too knowe that the ſame is an enemie too Gods wiſedome, and that wee muſt not gyue libertie too that whiche we deuiſe of our ſelues, but muſt minde well the doctrine that is conteyned heere, which is, that Gods iudgements are hidden from men, and ſurmount all that wee can conceyue, and that our owne brayne is too ſmall a meaſure to conteyne 60an infinite thing. For that alſo is the cauſe why the holy Scripture termeth Gods iudgementes an vnſearchable deepe that cannot bee ſounded. Therefore it behoueth vsus too call thys too minde, that it may holde vsus in awe: ſo as wee may bee diſcreete and ſober, too the ende that we aduaunce not our ſelues too muche, but waite Gods leyſure, till he vtter vntoo vsus the thing that is yet hidden. Beholde the marke whereat we muſt ſhoote, if wee mind to gather good and profitable inſtructiō of this ſentence. But now let vsus mark alſo, that if iniquitie raigne and ther be no redreſſe of it: the ſame muſt not ſeeme ſtraunge too vsus: for it hath beene ſo in all times. It is certayne that if wee compare the ſtate of Iobs time, with the ſtate of ours, there was then much more ſoundneſſe than there is now. For wee know that the world growes worſe and worſe, and men harden in all euill, and corruption increaſeth more and more. But yet for all this, the ſame complaynts were made in Iobs time, that are made heere: namely, that rich men were as Seagulfs to ſwallow vp all things: they ate vp the fatherleſſe, they robbed the widdowes, there was nothing but crueltie in them: againe, when the poore had taken paynes, yea and preſſed out theyr Oyle in their houſes, yet did not men ceaſſe too ſpoyle them of theyr goodes: and when they had gathered their Grapes, yet were they fayne too go awaye athirſt, for the wine was drawne awaye from their hands: yea and the crueltie extended ſo farre, that the poore folke were ſtripped out of their clothes, and were faine to go away ſtarke naked, and in ſteade of beddes and pyllowes, were fayne to lye vponupon harde ſtones, and to ſleepe in the rayne, and in the deaw of the night, in winde and colde. Now if there were ſuche cruelties in the time of Iob: ſhall wee maruell if there be many outrages committed, or if the ſtrongeſt go awaye with thyngs by force, or if there bee no more reaſon, equitie, and vprightneſſe among men, than there is in wilde beaſtes, nowe adayes when the world ouerfloweth in all naughtineſſe, and when wee be come too the full toppe of all iniquitie? I ſaye wee muſte not thynke it ſtraunge too ſee that there was muche more rightuouſneſſe in thoſe dayes, and yet that there were ſuche extortions intermedled with it.

True it is that theſe things are harde for vsus too comprehende: neuertheleſſe they are not written in vayne: but to the ende that wee ſhoulde receyue inſtruction by them, and that whē iniquities raigne after that ſort, eueryevery of vsus ſhould diſpoſe himſelfe too pacience, and too beare things quietly, ſeeing it pleaſeth God too exerciſe vsus by them, lyke as they that liued aforetimes, hauehave ſhewed the way to thoſe that ſhould come after. Lette vsus learne (I ſay) to prepare ourſelues to ſuche things, yea and too take them paciently. For we muſt not reſemble the wicked by growing hardharted in crueltie: neyther muſt we practiſe the curſed prouerbe of playing the naughtypacks among naughtypackes. But wee muſt be armed with pacience: which thing cannot be done, vnleſſe we firſt conclude in our ſelues, that ſeing God hath permitted much extortion, outrage, naughtineſſe, and crueltie to raigne in all ages: we muſt not ſhrinke if the like bee nowadayes, but paciently tarie till God redreſſe our harmes, aſſuring our ſelues that the ſame ſhall not be done out of hād. And why? For God diſſembleth for a time, & things ſeeme to be hidden from his ſight, and that hee will not call ought p. 468to account. Therefore it behoueth vsus to keepe ſilence in the meane whyle: for if we grudge it is an accuſing of god, as though he gouerned not the world righteouſly. And what elſe were that, than to vſurp a ſuperioritie ouer him, which is too curſed a blaſphemie. Now let vsus come to another point which we hauehave to marke: whiche is to conſider particularly the iniquities that Iob marketh heere. But there are ſome things which ſeeme excuſable at the firſte ſight, as when he ſayth, that the riche men take the pledges of the fatherleſſe, that they take away their Aſſes by force, and 10that they take the Oxen of the poore widdowes. Very well: as it hath beene ſayde heeretofore, it is a lawfull matter too take a gage or a pledge, and it is permitted ſo to do in all common weales. Yea, but let vsus marke, that when God gaue his people leaue to take gages for lending their money, it was with condition that the poore ſhoulde not bee greeued out of meaſure, and that they ſhould not be robbed of their goodes by it, as by taking a poore mans bed in ſuch ſort as he ſhould be fayne to lye in the ſtrawe, as I hauehave declared alreadye. Behold heere a crueltie that is 20not puniſhed at mennes hands, but yet ſhall it not fayle to come to account before God, and to bee regiſtred vp tyll the reſidue that hauehave had no pitie on theyr neyghbours, ſhall knowe alſo that iuſtice ſhall be executed vponupon them without any merciemercy. Yea and though the poore folke deſire no vengeance at Gods hand: yet will not he fayle too do it, according as he affirmeth by Moyſes, that the ſides of him that is a colde ſhal crye, though the partie hold his peace, and beare with all things. Then certainly God beholdeth the poore man with pitie, to the condemnation 30of him that hath beene ſo cruel. And ſo it is not for naught, that among the other cruelties which were committed in Iobs time, hee rehearſeth expreſſely, that the riche men tooke gages of the fatherleſſe and widdowes, yea euen ſuche gages as were neceſſary for their ſuſtenance. As for example, a fatherleſſe childe hathe an Aſſe too laboure withall now if this be taken from him, it is as muche as if a man ſhoulde ſnatch the bread out of his mouth. Againe, a widdowe hathe a cowe that yeeldes hir milke too buie bread withall: if thys bee taken from hir, ſhee is robbed 40and left naked. Though thys bee counted no robberie afore men, nor is puniſhable among them: yet muſt it come to reckning before God: and moreouer, althoughe wee alledge neuer ſo many excuſes, yet are we conuicted, and wee our ſelues ſhall bee oure owne iudges. Howe then dooth God execute his office in compariſon? VVhen wee ſee a poore fatherleſſe childe readye to beg his bread, and another man ſpoyling him of his goodes, or if wee ſee a poore widow oppreſſed, we muſt bee greeued and moued to ſay, what a crueltie is this? VVee that are but mortall 50creatures and wretched earthly wormes, do perceyue the euill and condemne it: and I pray you will God be blynd: will he hauehave his eyes ſhet? So then although men laboure to hide themſelues in many ſtartingholes: yet ſhall they alwayes hauehave ſuche an inſight in their hartes, as they muſt needes diſcerne betweene good and euill, and euen in theyr owne iudgementes vnderſtand, that they muſte be fayne to come before the heauēly iudge, who ſeeth much more clearely than we doo. But by the way wee muſte marke alſo howe it is ſayde heere, that the Boundes, Meeres, or Buttelles were remoued, whiche is a very greate diſorder For boundes, meeres, and buttelles, ſerue to ſeuer landes and heritages, like as money (which is as it were the common fine) ſerueth to traffike among men. If there were no money too occupie one with another, what a thing were it? True it is that before there was any money coyned, men might well hauehave ſome trade of occupying togyther by exchaunge: but there is no ſuche playne dealing nowadayes, neyther coulde it be put in vre in ſo vntowarde a time as men ſee now. The money then that is coyned, and goeth abroade from hand to hande, is as a ſuretie or warrant (as men terme them) that men may occupie one with another. Beſides this, there are alſo boundes, meeres, and buttelles, whiche ſerue for the feeldes, and for landes. If theſe be not certaine and continuall, there will bee no more good neighbourhod among vsus, but oure life ſhall be more diſordered thā the life of brutiſhe or wild beaſts. And yet notwithſtanding we ſee that long ago there hath beene ſuche craftineſſe, and maliciouſneſſe of chaunging of boundes, and of falſifying the thing which ought to be (as it were) holy among men. Therefore according too that which I hauehave ſayde already, if boundes, meeres, and buttelles, bee not kept inuiolable, ſurely all goes to ſpoyle and hauocke, and there wyll bee nothing in the worlde, but catch who catch may. VVe ſee that this hath beene aforetymes, too the ende that wee might bee the better ſtrengthned againſte ſuche ſtumbling blockes. Yet notwithſtanding the time cannot iuſtifye ſuche as doo amiſſe. And it behoueth vsus too marke that poynt. For there are many that thinke to ſheeld themſelues, by alledging that things hauehave beene woonted to bee ſo, and that they hauehave beene of long continuance. But I pray you, doo not we knowe nowadayes, that ſuche as plucke vp buttelles, are woorſe than Theeues? VVe may well be of that iudgement. For although wee had not Gods lawe, nor the Scripture: yet it is written in our hartes to miſlike vtterly of ſuche falſehood. And if a man alledge, it hath beene vſed afore, it hath beene practiſed more than this three thouſand yeares: is that ſufficient to iuſtifie ſuche as deface boundes at thys day, ſo as they maye ſaye they hauehave beene in poſſeſsion of it a long time? No? And therefore let vsus learne, not too harden ourſelues at the examples whiche we ſee. If men beginne to doo euill, and too greeue God, and others followe them, ſo as it ſhoulde ſeeme they might doo what they liſt, and that cuſtome were become a lawe: let vsus not fall aſleepe vponupon it. For god who is the rule of al right, altreth not for all that, loke what he hath once ordeyned, muſt continue for euer: all mens workes muſt be layde to that ſquire, and be ſquared by it: and a man can no ſooner ſwarue aſide from that, but he ſhall bee condemned. VVherefore let vsus marke well, that when mens faultes and miſdoings are growne into cuſtome, we muſt not ſay, I may follow this, bycauſe it is a woonted thing among men. No, no: But let vsus alwayes hauehave an eye vntounto God, who (as I ſayde) hath ſtabliſhed a rule that ſhall not be chaunged. And althoughe men turne too and fro, and things ſeeme vtterly oute of order: yet ſhall Gods rightuouſneſſe continue euermore inuiolable and in his full force. And therefore let vsus learne to gather our ſelues home paciently, and to walke in the feare of God, and too hauehave an eye to the ſayde vprightneſſe which hee commaundeth vsus. It is ſayde afterwarde, p. 476that the poore were ſhette vp, and that they were made to turne out of the way, and that the wicked had their ſcope, and that in ſteade of hyding themſelues, they …oyſted in the ſtreetes, and hilde the pauement as their owne poſſeſsion. This is ſeene more nowadayes than euer it was. But yet notwithſtanding wee bee warned, that when we ſee there is no iuſtice, ſo as the very parties that hauehave the charge to repreſſe lewde dealings, and ſit in Gods ſeate, and hold the ſword and mace of iuſtice in theyr hand, do not their dutie: we muſt not be ouermuch offended at it. True it is that wee ought firſt of 10all to be right ſorie, that the ſeate whiche ought to be conſecrated to Gods ſeruice, is ſo defiled by men: and ſecondly, to know alſo that our God doth puniſh vsus iuſtly in not ſuffering iuſtice to beare ſway as it ought to do: for it is a token that we be vnworthy to be gouerned by him. Therfore it becommeth vsus to ſigh when we ſee offences committed, that the Lords of iuſtice and the Magiſtrates ſet not too their hāds [to redreſſe them] nor hauehave ſuch courage and ſtoutneſſe as they ought to hauehave. Let vsus learne (I ſay) that God puniſheth vsus by that meanes: and foraſmuch 20as Gods name is blaſphemed thereby, let it greeue vsus, and let vsus be ſorie for it. Howbeit there withall wee muſt conclude in the end, that ſith God cauſeth not things too bee ſet in perfection preſently, we muſt needes looke that hee ſhall ſhewe himſelfe a iudge in the latter day. Alſo wee muſt arme oure ſelues againſt ſuche ſtumblingblockes, when wee ſee the wicked take ſuche libertie, as to beate one, and bounce another, and to doo many wrongs and outrages, and yet there is no remedie againſt them, but wee bee newe top beginne agayne, and good men are 30fayne too keepe their mouthes ſhette, and when they go out of their houſes, folke mocke at them, ſo as they bee fayne too keepe themſelues as cloſe priſoners. VVhen we ſee all this: well, let vsus pray God too vouchſafe too hauehave pitie on vsus, and to vtter his power if we ſee men to bee too colde. Howbeeit if hee delay, and things fall not out as wee woulde hauehave them: let vsus honour hys ſecrete iudgementes. Yee ſee then that the cauſe why this is written, is for that the rightuouſe ſhall bee ſhette vp, and ſhall not dare ſhewe their heades abroade, but 40muſte bee fayne too hide themſelues, and bee hylde in as priſoners. Therewithall let vsus marke what becommeth of the wicked, howe that when men winke at theyr lewdneſſe, and puniſhe them not in conuenient tyme, they gather ſuch a boldeneſſe, as they dare ſhewe themſelues in the open ſtreete, and there make theyr tryumphes. VVoulde God wee ſawe not examples hereof nowe adayes. But what? Scarcely ſhall an honeſt man go abroade in the ſtreetes, but he ſhall be flowted and ſcoft at, and vexed and troubled: and if he be aſſayled, he dares 50ſcarcely mainteyne his owne good quarell: and in the meane while what is done too the gallowclappers that ought to hauehave beene hanged halfe a dozen yeares afore? O, they muſt go perking vp with their neb, yea and that ſo ſtoutly, as they offer ſhame not only to eueryevery priuate perſone, but alſo too the whole ſtate of iuſtice. For when any good man hath a cauſe too go either alone or wyth company, one Ruſſian or other ſhall come face hym with a ſhameleſſe countenance, and hee muſt be ſuffered and indured too ſpite both God and man openly. So then 60wee hauehave to marke, that when the wicked are not puniſhed at the firſte as they ought too bee, they become ſo ſtately, as they ouermayſter the poore and ſimple ſorte, and ruſhe out intoo all vngraciouſneſſe, becomming ſo bolde, that the good men are fayne too hide themſelues as it were in priſon, and dare not ſpeake a worde. VVhen wee ſee this (I ſay) let vsus tarie paciently till God redreſſe it. Neuertheleſſe this ought too warne ſuche as are in publike authoritie, too do their duetie carefully, and too woorke with ſuch ſtoutneſſe, as they may not bee guiltie of ſo extreeme diſorder and confuſion as are ſpoken of heere: or elſe theſe dealings muſte returne vponupon theyr heades. For they ſhall not onelyonly beare a peece of the burthen, but alſo they muſt bee vtterly ouerwhelmed by it. Thus yee ſee in effect what wee hauehave too marke. And by and by it is ſayde, That the wicked ryſe betymes too go to theyr buſineſſe, namely too go too ſtealing and robbing, (ſayeth hee) lyke wylde …ſſes, whiche are light and verie nimble beaſts. Heere hee doth vsus to wit, that the feete of the malictous and cankerdharted ſort, are ſwift in running too ſhed bloud, and to doo all manner of miſcheefe. Diligence is one of the greateſt vertues that God gyueth vntoo men. Neuertheleſſe it behoueth men to knowe why and too what ende they bee created, that they may applie themſelues therevntoo, and beſtowe all theyr cunning and abilitie too the ſame. VVe knowe what is ſayde in the Pſalme concerning Gods order, that the ryſing of the Sunne is more than if hee ſounded a Trumpette. For it ſhyneth vntoo vsus too the ende that euerie man ſhoulde go too his worke, and to his buſineſſe, therby to ſhewe vsus, that hee hath not made vsus to bee ydle and vnprofitable, but too applye oureſelues too ſomewhat wherein God and our neighbour may bee ſerued. Ye ſee then that the Sunne is as a rayſer of vsus vp vntounto God, that we may be diligent too do our duetie. But men are oftentimes too diligent, they bee very buzie, and they wyll ryſe earely ynough: and what to doo? To quaf…e and too fill the paunche, and too runne intoo all manner of diſorder, as it is ſayde in the Prophete Eſay, that the day is not long ynough for them too make an ende of their riotting. Finally when they be ſo wearie that they can no more, they play the brute beaſtes throughout. For they ſleepe the daye and watche the night, ſo as the order of nature is turned vtterly vpſide downe by them. An other ſort ryſe earely: and too what purpoſe? Too woorke ſome treacherie or lewdneſſe to their neighbors, to deceyue one, and to intangle another. Another ſorte go to their whorehuntings, and another ſort too theyr wicked buying and ſelling. Thus ye ſee wherein moſte men beſtowe theyr diligence. And thys is ſhewed vsus expreſly, too the ende wee might knowe wherevntoo wee ſhoulde applye it. Therefore as ſoone as the Sunne riſeth, let vsus learne too thanke God for lightning vsus after that ſort, ſo as wee may beſtirre our handes, that is too ſay, imploy our ſelues about what thing ſoeuer he calleth vstoo, and wherein ſo euer he will hauehave vsus to ſerue hym. Agayne, let the onelyonly marke that we ſhoote at, be alwayes to know wherevnto he calleth vsus, and what be the things that he alloweth: and let vsus be very ware, that wee abuſe not the light of the Sunne, and the diligentneſſe that God hathe gyuen vsus by applying it too the hurt of oure neighbours, or by doing any man wrong or diſpleaſure. p. 470Nay, rather ſith we ſee Theeues, VVhoremongers, and Drunkards ſo foreward in euill, let vsus learne too finde fault with our owne ſlouth in goodneſſe. As how? Such a one is the ſtirringeſt man in the world. And what to doo? To go do a murther. But if a man be giuē to drunkenneſſe or to gluttonie he layes himſelfe in his graue before he be dead. For we ſee how theſe drunkards are as ſtinking carions [more than] halfe rotten aboue the ground. And good cauſe why: for it is the wages that they receyue for theyr double diligence in glutting thēſelues, and in abuſing the 10good creatures of God. Another ſort go to their whorehuntings, and otherſome to their theeuing and robbing. Now although theſe kinds of men thinke too aduauntage themſelues: yet is their diligence but to their deſtruction. For when they hauehave toyled themſelues throughly, they ſhall do nothing elſe but gather a ſtacke of wood, and in the end the fire of Gods wrath ſhall be put to it, to cōſume▪ it quite and cleane. Therefore when we ſee the deſpizers of God, and the wicked ſorte ſo diligent in doing euill: I pray you is it not a great ſhame for vsus, if wee bee lazie as 20though our armes were broken? Shall not euen they bee witneſſes againſt vsus for being ſo vnprofitable? Thus ye ſee that the thing which we hauehave to marke in this ſentence, is that it warneth vsus to be diligent: howbeeit, ſo as we take heede to apply the ſame diligence where God will hauehave vsus to beſtow it. And for the doing thereof, let vsus hauehave an eye to his good will, which is that wee ſhould communicate one with another to help our neighbours, and eueryevery man conſider what abilitie and meane he hath wherewith to ſuccour ſuch as hauehave neede of him. Lo what our diligence 30ought to be. Furthemore, let vsus walke as children of the light and ſith that God doth now inlighten vsus bothe day and night, let vsus call vponupon him, and ſigh vntounto him in the night. And a day times when he ſendeth vsus his Sunnelight, ſo as we ſee what we hauehave to do, and what our duetie is▪ let vsus apply our ſelues faithfully therevntoo: and at leaſtwiſe let vsus be as forward as thoſe that do ſo giuegive thē ſelues to euill, leaſt they become witneſſes of our ſlouthfulneſſe. And although we ſee not God puniſh them out of hand: yet let vsus fully perſwade our ſelues, that there is an horrible vengeance prepared for them, which ſheweth not it ſelfe as yet. But let vsus not therefore ceaſſe to looke a farre off: for it behoueth our fayth to mount aboue all things that are ſeene as now, and too beholde things that are ſeene as now, and too beholde things that are hidden. Thus ye ſee how we may profite our ſelues, euen by the miſorders that are ſeene in this world, vntill oure Lorde bring all things againe to their ſtate and perfection, which ſhall not be till the laſt day.

Nowe let vsus fall downe▪ before the face of oure good God with acknowledgement of our ſinnes, praying hym to make vsus feele them in ſuch wiſe, as if hee puniſhe vsus for a time by the wicked, wee may yet perceiue that hee ſpareth vsus and beareth with vsus in that wee bee not vtterly ouerthrowne by them: and that although we hauehave deſerued to be ſo delt with, yet we may not ceaſſe to hauehave recourſe vntounto him, ſeeing that he calleth vsus ſo gently and freendly: and that we may indeuer to amende the vices that are in our fleſhe, & be more and more ſory for them, ſo as we may wholly frame our ſelues to his good will, & call our ſelues fully home vntounto him: and that thereby we may proue our ſelues to be his childrē, and reuerence him as our father with ſo much the greater affection. That it may pleaſe him to graunt this grace, &c.

The .xcij. Sermon, which is the ſecond vponupon the .xxiiij. Chapter.

10 They make the naked man to go vvithout clothing, and take the gleanings from the hungrie.

11 They that preſſe out the Oyle vvithin their vvalles, and tread the vvinepreſſe, ſuffer thirſt.

12 Men crie out of the Citie, the ſoule of the vvounded ſhevveth it ſelfe, and God putteth no ſtop at all.

13 They are among thoſe that hate all light, not knovving the vvayes thereof, neyther continue they in the path of it.

14 The murtherer ryzeth early, he murthereth the poore and needie, and in the night he is lyke a theefe.

15 The eye of the adulterer longeth for the euening, ſaying, no eye ſhall ſee mee, and hee hideth his face.

16 He entereth into the houſes by night, vvhichwhich he had marked in the day, and he agreeth not vvith the light.

17 The light of the morning is as the ſhadovve of death to him: if any man knovv them, they are in the terrour of the ſhadovv of death.

18 They be light vponupon the vvaters, their portion is curſed vponupon earth, and they ſee not the frute of the vineyardes.

HEre Iob goeth forwarde in ſhe wing the ſtate that is ſeene in the world, withoute redreſſe or prouiding for it by God. And this ſerueth to proue, that Gods iudgernentes are not alwayes viſible, nor apparant 60at the firſt brunt: and that menne ought too holde themſelues quiet, till our Lord ſtretch out his hande, bycauſe hee knoweth the fit time too doo it, and it is not for vsus too appoint it. Nowe then Iob alledgeth that the worlde is ſo full of Rakehelles, that the poore go naked, and ſuche as hauehave gleaned hauehave not a bit of bread to eate, but men ſnatch away euen that litle from p. 471them which they had gleaned of the rich mens leanings. VVhereby he ſignifieth, that ſuch as hauehave wherewith, do abuſe their credite and riches too conſume the poore vtterly. And that is too outrageous a thing: and yet for all that, God prouideth not for it, notwithſtanding that hee be the iudge of the world. Thys might trouble vsus at the firſt ſight, according as we ſee that many ſurmize God to be aſleepe, when he worketh not after their lyking. But it behoueth vsus to be fully perſwaded of that, and to hauehave foreſeene it long afore: to the ende we bee not troubled 10and offended at it when it is come to paſſe. For it hath euer beene ſo: and yet God hath not ceaſſed too bee the iudge of the worlde. Howbeeit the times ſeeme too bee hidden, bycauſe we ſee not hys day out of hande. True it is that he knoweth all things: and yet for all that, he hydeth himſelfe, that is to ſay, hee ſheweth not hymſelfe willing to hauehave care to ſuccour ſuche as are afflicted: for he tryeth theyr pacience for a time. After Iob hath ſayd ſo, he addeth, that ſuche as hauehave taken paynes, yea and hauehave gotten wherewith [to releeue themſelues,] cannot 20inioy their owne goodes. The man (ſayeth hee) that bath preſſed out the Oyle within his walles, the man that bathe troden out the wine, ſhall not ceaſſe too bee athirst. True it is, that oftentymes this happeneth through Gods iuſt puniſhment, according alſo as we ſee howe it is threatned in the lawe, Thou ſhalt plant trees, and not eate of theyr frute: Thou ſhalt till the earth and ſowe corne, and not reape the harueſt: Thou ſhalte dreſſe the vines, and not drinke of the wine. VVhen our Lorde ſpeaketh after this manner, it is not bycauſe he meeneth to leaue things out 30of order in the worlde, but contrariwiſe hee threatneth to puniſh thoſe that hauehave not vſed his benefites well. But yet for all this, wee on our ſide cannot alwayes ſee wyth our eyes, why God diſſembleth the matter. VVhen ſome pill and poll, and otherſome are ſpoyled of theyr ſubſtance: wee cannot ſee the reaſon of it. For God alſo intendeth to humble vsus, that wee might honour him, and confeſſe him to bee rightuous. And verely we be as it were ſo dazeled, as we cannot diſcerne what he intendeth. And ſo ye ſee whereat Iob amed: as if hee ſhoulde 40ſay, VVee ſee thoſe dye for hunger and thirſt, whiche hauehave laboured ſore: and in the meane whyle, other men robbe them of theyr goodes. It were eaſie for God too redreſſe it, but hee dooth not. Therefore wee muſt conclude, that God woorketh not after ſuche manner as is knowne vntoo vsus, and is within the compaſſe of oure vnderſtanding: but hathe a woonderfull purpoſe, whych paſſeth all mans reache, ſo as wee bee as it were blynded at it. And wee muſt not go about to meaſure all Gods dooings by our reaſon: for then ſhoulde we enter into a 50bottomleſſe deepe. But wee muſte pray him to graunt vsus the grace, too content our ſelues with that which he ſheweth vsus, and wee muſt hauehave the ſoberneſſe and modeſtie, to walke in ignorance, till hee diſcouer things fully too vsus. For it behoueth vsus too keepe our ſelues within our owne tedder: for if we play the loo…e Coltes, there will bee neyther way nor path for vsus. Thus then Iobs intent is, to ſhewe vsus that Gods iudgements are not ruled by mans diſcretion, but are ſecret and hidden from vsus. For that cauſe hee addeth, that men crye from out of 60the Citie, and that the ſoule of the wounded (namely of them that are dying) do lament, aud that God putteth no ſtoppe, or that God doth not any vnreaſonable thyng: for this later part may be taken two wayes. Truely ſome expounde it, That God receyueth not their prayer. And the two Hebrewe wordes (namely that which ſignifieth ſtop, let, hinderance or impeachment, and that whyche ſignifieth prayer) hauehave ſome likeneſſe, neuer the latter it cannot be taken heere for prayer: for then ſhould it hauehave beene Thephi…a, whereas nowe it is Thiphla. Surely I confeſſe, that if the poynts would ſuffer it, that expoſition would bee moſt conuenient and agreeable, bycauſe hee ſpeaketh heere of crying. Then it is ſayde that men crie. And wherefore? Bycauſe they bee wrongfully vexed, and yet God hath no regarde of theyr complayntes. Howbeeit this tranſlation alſo, that God putteth no ſtoppe, is very fitte, notwithſtanding that moſte men take it in another ſenſe, namely that God doth not any vnreaſonable thing. And ſurely the ſayde woorde is commonly through all the holy Scripture put in that ſignification: that is to witte, for a thing that is not well ruled, or which hath no foundation, or whyche hathe no truth in it ſelfe, or rather which is vnhoneſt and to be condemned. True it is then that this ſignification is moſt common in the Scripture. But an eye muſte bee had to the circumſtance of the ſentence. Iob meeneth not to proue heere, that all Gods doings are grounded vponupon reaſon and vprightneſſe, howbe eit that hee doo verely acknowledge them to be ſo: but the diſcourſe that hee maketh, tendeth too another diuerſe ende, whiche is, that we bee amazed when we beholde the ſtate of the worlde. VVhy? If it were in vsus, there is none of vsus all but he would diſpoſe things cleane otherwiſe. Therefore in thys ordinance and gouernement whiche wee ſee, wee hauehave too remember that God behaueth not himſelfe after our fancie, ne executeth hys iudgements in ſuche wiſe as a man might beholde them, and ſay, See heere, howe it is God that woorketh. No: but rather oftentimes hee will go as it were in couert. That (ſay I) was Iobs meening. And ſo, thys ſente…ice muſt bee vnderſtoode, that men crye from out of the Citie, and that the ſoules of ſuche as are vexed and oppreſſed doo mourne, and yet that GOD ſtoppeth not the doings of thoſe things: that is too ſay, he letteth things runne ſtill out of order. Yea for a tyme: but although hee winke, yet is hee not aſleepe (as hath binſayde afore:) and therefore it behoueth vsus to ſuſpende oure iudgementes, and not too make it a generall rule, that God puniſheth men as ſoone as they hauehave done amiſſe, ſo as his iuſtice is apparant and viſible to vsus.

VVee ſee heere the contrarye, in that Iob ſayeth expreſſely, that men crye from out of the Citie: as if hee ſhoulde ſaye, I will not ſpeake of vnknowne faultes, (for there maye bee manye deceytes and wrongs wroughte in hudder mudder) but of the iniuries that are notorious, whiche are knowne ouer all the Citie, eueryevery ſtreete rings of them, eueryevery man ſpeakes of them. And they that are ſo miſuſed make ſuch outcries, as many men may be witneſſes of the wrongs that are done them. Beholde, the very neceſsitie of them is ſo extreme, as it appeereth playnly, that it is high time to helpe them now or neuer, for they be readye to runne out of theyr wittes: and yet of all the while, God maketh no countenance that he is minded to p. 472helpe them: it ſhould ſeeme that their crying is in vayne, and that it is but loſt time for men too reſort vntounto God. VVhen men ſee this, what ſhall they ſay? but that God worketh not after our maner, and that all our wittes muſt needes be dazeled at it? Therefore let vsus learne to honor the wiſdome which wee cannot comprehende, and to ſay, Lorde, it is true that our fleſh and our nature prouoke vsus to grudge againſt thee, but yet muſt not wee rule thee after our appetite. VVherefore wee will waite paciently till thine houre come, and then wilt thou worke as thou knoweſt 10to be profitable and expediēt. This leſſon is wel worthy to be noted. For we ſee how haſtie we be. And beſides that, if a man do but touch vsus with his finger, wee bee ſo wayward, as there is no calling vponupon God with vsus. If hee help vsus not out of hād, as ſoone as we hauehave but caſt foorth ſome ſigh, we thinke he doth vsus great wrong. Seeing then that there is ſuch hartburning in vsus, and that our paſsions are ſo exceſsiue: wee hauehave ſo much more neede to marke well this leſſon, where it is ſayd, That men crie from out of the Citie, yea euen they that are already at the poynt 20of deathe, and yet God diſpatcheth them not from theyr ſighing after that ſorte, but ſuffereth men too tormente them ſtill. If this ſeeme ſtraunge to vsus, firſt we muſt vnderſtande howe oure Lorde hathe threatned, that ſuche as hauehave not pitied their neyghbours, ſhall crie and not be heard themſelues. For he ſayth, the poore hauehave deſired you to ſhew thē mercy, but when they came to find any fauor at your hand, you became cruell to them, your eares were deafe to all their requeſts: and therfore the time wil come that you ſhall cry, and no man ſhall heare you. VVhen we 30heare ſuch threatnings of God, it behoueth vsus too looke whether thoſe that crie and lament, hauehave not vſed crueltie towards other men: and if it be ſo, there is no reaſon why God ſhould not puniſh them, ſo as they might ſob & ſigh, and yet not be ſuccoured. So then whereas it is ſayd here, that the cries went vp to heauē, and that the parties which cried were put too extreme paine: let vsus conſider a little whither they were worthie to be ſo hādled, and therwithall let vsus acknowledge that God is a iuſt iudge. Furthermore if it cannot bee ſayde that God ſuffering of vsus to 40bee ſo oppreſſed, is too puniſhe vsus: (As it may come to paſſe, that ſuche as are ſo greeued and oppreſſed, hauehave alwayes beene gentle and louing, and not doone anye ſuch wrong or iniurie too their neighbours, as maye bee worthy of ſuch puniſhment, that is to ſay, that is knowne of) then lette vsus reuerence the woonderfull ſecretes of God, ſith it is not his wyll that wee ſhould knowe the reaſon why hee dooth ſo. Beholde (I ſaye) howe wee ought too practize this ſentence. Therefore if wee bee afflicted, and crie vntoo God, and yet can perceyue no 50willingneſſe in hym too helhe vsus: let vsus not thynke that he hath forgotten vsus, nother let vsus be out of hart. VVhy? For hys prouidence paſſeth oure vnderſtanding. And therefore we muſt learne to holde our ſelues quiet euen when wee ſee the graue afore vsus, and hauehave cried and beſought God to hauehave pitie vponupon vsus. Yea and then alſo if he ſeeme to be ſhet vp in heauen, ſo as wee perceyue not his hande to gyue vsus any eaſe: let vsus not ceaſſe to ſue to him continually, and we ſhall not be diſappointed of oure hope. Yet notwithſtanding, it behoueth vsus too mount aboue 60all mans vnderſtanding. And this is it alſo why S. Paule ſayth, that According to the example of Abraham, we ought to hope aboue hope. VVee hauehave the like to marke in this text. For ſo long as men will be ſelfewiſe, it is impoſsible for them to truſt in God, or to reſt vponupon his goodneſſe, or vppon the ſaluation that is promiſed them. And why? For God to exerciſe our fayth, will make vsus to bee beſeeged of a hundred deathes, ſo as we ſhall bee as good as ſwallowed vp into the gulfe. VVhat is to be done then? Let vsus learne, not to iudge of oure ſaluation, which we looke for at Gods hande, after our owne mother wit and reaſon, for that it is too ſmall a meaſure. But let vsus practize this leſſon of S. Paules, of hoping againſte hope. Do we not ſee a whit? God ſeeth for vsus. Is there no meane for vsus to eſcape? God will finde a meane. Is deathe (to our ſeeming) readie to catch vsus? God is able to remedie it. Although we know not after what manner: yet is it not for vsus to ſcan of it. But let vsus do God ſo much honor▪ as [to beleeue] that hee will ſaue vsus beyonde all that man can conceyue, yea euen in ſuch wiſe as wee ſhall be compelled to be rauiſhed with woonderment. For behold alſo how it is ſayd of the welfare of the Church, that when the faythfull bethinke them in what ſort God hath deliuered them, they ſhal take it as a dreame, inſomuch as the thyng cannot bee comprehended by mans reaſon, bycauſe it is not according to the order of nature. Beholde (I ſay) howe we ought to keepe ourſelues quiet, that we may reſt vponupon Gods goodneſſe, and feede our ſelues with the hope of the promiſes that hee hath gyuen vsus. Yea and when wee crie vntounto him, and hee maketh no likelyhoode of hearing vsus, let vsus not ceaſſe to continue our ſute ſtill, and to hope beyond all hope, that is to wit, beyond all that we can ſee or diſcerne. Thus muche concerning this text. Nowe it followeth, that ſuche as doo euill, ſhunne the light, and bide themſelues, as a theefe that alwayes ſeeketh for darkneſſe and night, and whē the day commeth, he thinketh it to be the ſhadow of death. The aduouterer and whorehunter watcheth till the euening ſhette in, that hee may ſhrinke intoo the brothelhouſe. Lo how men hate the light in doing euill. And to what purpoſe doth Iob ſpeake it heere? To ſhewe vsus that God iudgeth not the worlde after ſuch maner as Eliphas ſpeaketh of. For (as wee hauehave ſayde) Eliphaſsis meening was, that things are ruled in ſuche wiſe here bylow, as men may perceiue that God guideth and gouerneth all things. True it is that wee may well perceyue it, howbeit not by our mother wit. Our faith muſte bee fayne too reigne in that behalfe, and wee muſt looke further than to the preſent and viſible things. Then what ſayth Iob heere? Beholde (ſayth hee) howe menne condemne themſelues when they ſinne, and yet they be not condemned by God too the ſight of the worlde: that is to ſay, God executeth not his vengeance vponupon them at the firſt daſh, but letteth them alone in quiet. Men therefore are compelled to accuſe themſelues, and as it were to make their owne indytement: they condemne themſelues, and God ſpareth them. And what is ment by that, but that God reſerueth a greater iudgement to himſelfe, and that in the meane while hee ſuffereth things too bee partly out of order, too the intent wee ſhoulde drawe to him aloft, and vnderſtand that this is the tyme wherin we muſt be exerciſed with many battels & temptations, thys is the tyme of trouble, and there is no other thing to lift p. 473vsus vp withall, but the repoſing our truſt in Gods worde. ſo as wee walke not after our owne fancie, nor reſt vponupon the things that can bee ſeene as nowe: for that were the next way to make vsus ſwarue aſide from all ryght and reaſon. This is it in effect whereat Iob ameth. Therefore let vsus marke well howe it is ſayd, that ſuch as ſeeke the darkneſſe of the night to work naughtineſſe in, are ſorie when they ſee the day appeere, and it is to them as the ſhadowe of death. True it is that ſomtimes men become ſo ſhameleſſe, as they ſticke not to doe euill at high noone dayes, 10and (as it is ſaide in the Prophet) they reſemble harlottes, which vncouer their legges, and hauehave neyther ſhame nor diſcretion to diſcerne good or euill. They are no more ſorie, as ſayth Sainct Paule: and (as Salomon ſpeaketh) whē they be once come to the bottome, (which is to deſpize God and all honeſtie) they become brute beaſts, and diſcerne no more betweene good and euill: but yet doth God leaue them ſome tracks, whereby they bee forced to condemne their owne ſinnes ſpite of their teeth. If wee had neyther Scripture, nor lawe, nor pollicie, nor anye 20thing elſe: let vsus but only looke vponupon that which is ſayd heere, namely that when menne purpoſe vponupon any euill, they will finde ſome meanes to hide themſelues: and we can not but conclude that euill is euill, and that the ſame is to be condemned. VVhat maketh a man to ſhunne the ſight of the worlde, when hee would take his pleaſure in whoredome, in robberie, in drunkenneſſe, in wantonneſſe, and in ſuch other like things? He could find in his heart to glorie in his wickedneſſe, and to make a vertne of it: and yet neuertheleſſe hee hydeth himſelfe. VVhat is 30it that conſtreyneth him to do ſo? If it be ſayd, that there is but ſome one man that doth ſo, and no man elſe will conſent with him in his euill: behold, the whole worlde is full of vngraciouſneſſe. It is to be ſeene that verie ofte men make compactes togither, and ſuche as be giuen too ſome vice, deſire nothing ſo much as to hauehave other men doe as they themſelues doe: and yet notwithſtanding as well the one as the other, hyde themſelues, when they go about their naughtineſſe, and they would faine that their lewdneſſe might neuer be knowne. Hereby then the wicked 40do ſhewe, that there is a certaine lawe euen in nature, which can not be aboliſhed, yea and a diſcerning between good and euill. And for as much as we ſee this: we muſt of force conclude, that God is the iudge. For who is hee that hath printed ſuch feeling in mens harts, as to be aſhamed and ſorie for their ſinnes? It commes not of their owne good will: and yet they ſhunne the light of the Sunne, whereas they ought rather to ſhunne the light of Gods iudgement. VVe ſee how men beſotte themſelues wilfully, and would faine rock their conſciences aſleepe, 50that they might hauehave no more feeling to think vponupon god. But when they hauehave all doone, they muſte (ſpite of their teeth) enter into themſelues, and bee hilde faſt with this brydle, to ſay in their conſciences, I hauehave ſinned, and wote not how to excuſe my fault. Then ſith we ſee it, muſt we not conclude that God iudgeth the worlde? For that commeth of him: men ſhould neuer hauehave any conſideration of them ſelues to bee wounded of their ſinnes, and to bee ſorie for them, excepte God conſtrayned them by force. Nowe if God inforce mens conſciences after that 60ſort, and ſeare them with a ſearing yron, making them to hauehave as it were a burning fire within them: thinke wee that hee muſt not one day call men before him, and take a reckening of all things, and lay open his regiſters, (as it is ſayd in Daniell) and diſcouer the things that as now lie buried in darkneſſe, as S. Paule ſayth to the Corinthians▪ So then, if there were no more but the ſhame that the wicked hauehave: the ſame alone were a ſufficient and infallible proof of Gods iudgement: in ſo much that we muſt be faine to come to that which S. Iohn ſayth, namely that God is greater than our own conſciences. VVhen S. Iohn hath ſayde that if eueryevery man enter into his owne conſcience, hee needeth none other witneſſe nor aduerſarie too accuſe him, for he himſelfe ſhall finde his owne miſdeed, and bee ſufficiently conuinced of it there: My freendes, (ſayth he) if we perceyue our owne ſinnes, yea euen whether wee will or no: what ſhall God do? Thinke we that hee is blinde, when wee our ſelues are ſo cleereſighted? Hath not he much more power, than our conſciences can hauehave? So then if a man condemne himſelf for one ſinne: he muſt conclude that he is damnable before God for an hundred. If he finde himſelfe aſtoniſhed, and afrayde at his euill doing: howe ſhall hee bee able to beare out Gods horrible vengeance, which is prepared for vsus if wee continue wilfully in our ſinnes? Behold heere a leſſon which of all other is moſt neceſſarie, and leaſt put in vre. For (as I hauehave ſayde alreadie) if men had but one ſparke of reaſon in them, though there were no more but this remorſe and ſhame that they hauehave of their ſinnes: yet ſhould they bee conuicted, that they could not ſcape the hande of God. And ſurely as ofte as wee ſee a man wilfully giuen to doe euill, or feele our own ſinnes: it is all one as if God ſummoned vsus to his iudgement, and conſtreyned vsus to think vponupon it. And this is not done once a yere: but we hauehave infinit examinations euerie day, inſomuch that we hauehave no ſoner offéded in any thing, but by and by the ſaid re mo…ſe, by and by the ſayd ſting pricketh vsus: which is as much as if God ſhould ſende a purſiuant to vsus to ſay, yee muſt appeare before the Lord, he is your iudge, VVee ſee a number of ſuche as hauehave doone amiſſe, which labour to couer their ſinnes, and are verie cunning in it. And why is that, but bycauſe they know their ſinne is damnable? Behold, God warneth vsus, and yet who is he that regardeth it? Do not men wilfully harden their hearts againſte Gods warnings? And may it not well be ſayde, that Satan hath bewitched vsus? Yes: but there is yet more. For beſide ſuche warnings, God ſheweth vsus by his worde what our faultes are, and maketh vsus to feele them, and draweth vsus to himſelfe. And yet for all this, wee ceaſſe not to welter ſtill in our owne filth, and to growe as it were ſenſleſſe. Hereby therefore it appeereth, that this leſſon is verie yll put in vre: But yet is it not written in vaine: and (as I hauehave ſayde) it is well worthie to bee marked, as in reſpecte of it ſelfe. That is to ſay, for as much as men labour to excuſe and iuſtifie them ſelues in their euill dooings, and yet can not bring it to paſſe: it ſtandeth euerie one of vsus in hand to awake, and to conſider that we ſhall gaine nothing by our colouring of things, for that can ſerue no further but to eſchue the reproch of the worlde. If a man hauehave ſpent the night ſecretly in whoredome, if he hauehave gone a theeuing, if he hauehave beguiled his neighbour, or if he hauehave ſhet the doores to him to practize ſome treaſon: truly menne p. 474can not condemne him, till his lewdneſſe bee knowne abroade: but can he eſchue the preſence of God. Furthermore, let vsus marke well howe the Apoſtle telleth vsus, that the worde of God is a two edged ſworde, and entereth through the bones and the maree, ſo as there is nothing hidden from it, but God examineth vsus in our thoughtes, and in our affections, when he appoynteth his worde to be preached vntounto vsus. Alſo let vsus adde the leſſon which S. Paule giueth vsus: which is, that ſith wee hauehave the Goſpell to enlighten vsus, we be no more the children of darkneſſe, 10but of light. Suche as hauehave not Gods worde, thinke they hauehave made a fayre hand, if their ſinne be once buried, and come no more too their remembrance. But what? God doth ſo inlighten vsus by his doctrin, that we hauehave daylight in the night, according as it is ſayde that the Sunne ſhall no more ſhine vponupon the Church by daye, nor the Moone by night, but the Lorde ſhall be the continuall light of it. Truly, the order of nature continueth always in his ſtate: but yet therewithall, let a man lay himſelfe in his bed, or ſhet himſelfe in his chamber, or hide himſelfe ſo cloſe as 20no man may knowe what hee ſayth or what he doth: and yet the doctrine of the Goſpell doth alwayes ſhine vponupon him, he can not quench the knowledge that God hath giuen him. And out of doubt, although the ſcornefull and heatheniſh ſort labour to do it: (as we ſee howe there be mad beaſtes in theſe dayes which ſeeke mothing but to aboliſhe all religion:) yet will God hauehave the ſayde Lampe [of his worde] to burne alwayes before them, that they maye perceyue their owne damnation by it. Then ſeeing that God hathe giuen vsus the doctrine of his Goſpell, the 30brightneſſe whereof wee can not dimme: let vsus bethinke ourſelues and vnderſtand, that when theeues, whoremaſters, and other euill dooers ſeeke couert: they teache vsus howe we ought to walke, ſeeing that God is with vsus, and we preſent with him, and that hee ſheweth himſelfe as it were with open face, eyther as our father or as our iudge. VVherefore let vsus learne to dedicate our whole life vntounto him: and whereas wee ſee that ſuch as would couer their euill dooing ſhunne the light as the ſhadowe of death, and are glad when night commeth: let vsus vſe the light that is 40giuen vsus, to keepe vsus from ſtraying out of our waye, and from ſwaruing aſide, ſpecially ſeeing that our Lord calleth vsus, and reacheth out his hande to drawe vsus to him. Thus ye ſee howe wee ought to profite ourſelues by the grace that God giueth vsus, in making vsus to know our ſinnes and wretchedneſſe, by meanes of his Goſpell. Furthermore, let vsus marke, that like as the wicked doe hate the light of the day, and could find in their heart that the Sunne were plucked out of the skie, to the ende that they myght alwayes hauehave freedome to do euill: ſo do they much more 50ſhunne the light of the Goſpell. And heere ye ſee alſo the cauſe why the ſame doctrine of the Goſpell is ſo yll receiued of the world as our Lord Ieſus Chriſt ſayth. It is a wonder howe that men ſhould bee ſo ſtubborne againſte God, ſpecially ſeeing he ſendeth his own ſonne to be our redeemer, and offereth vsus forgiueneſſe of our ſinnes, deſiring vsus with a great gentleneſſe and freendlineſſe as can be. Howe can it be (will many ſay) that men ſhould bee ſo ſtubborne, as to forſake the goodneſſe of God? Is it not an outrageous churliſhneſſe? Yes certainly is it. But behold, 60the reaſon why the world hateth the Goſpell, is bycauſe that (as our ſauiour Chriſte ſayth) who ſo euer doth euill hateth the light. Now the cace ſtandeth ſo, that moſt men giuegive themſelues to all euill: yea and ouen they that are conuicted of their wilfulneſſe, ceaſſe not too harden themſelues, but would faine ſhet their eyes to ſpite God with all their heart. Then ſeeing it is ſo, is it any wonder that men bee loth to taſt of the Goſpell, or to byte of it, but rather play the mad bedlems? Ought it to be thought ſtrange? No: For we ſee that theeues, murtherers, whoremongers, and all other euill doers, could wel find in their hearts to hauehave the Sunne darkened, and that it ſhould no more ſhine in the world. But (as I hauehave ſayde) the brightneſſe of the Goſpell is yet farre greater. For that ſerueth not to gyude our eyes only, and to ſhew vsus the way outwardly: but it entreth euen into oure ſecrete thoughtes, and muſt examine that which is hidden in the verie bottome of our hearts. So then, yee ſee why the wicked are loth to come to this doctrin, or to frame thēſelues by any means vntounto it. But yet muſt we on our ſide deale cleane contrariwiſe, as I hauehave ſayde alreadie. And therefore as touching the order of nature, when God maketh his daiſunne to ſhine, let vsus vnderſtand that it is to the ende that euerie man ſhould giuegive himſelfe to goodneſſe, and do his dutie. Marke that for one point. Againe, when wee ſhall hauehave walked according to our calling and ſtate, eueryevery mā ſeruing God and his neighbor all the day long: let vsus aſſure our ſelues that wee muſt not abuſe the darkeneſſe of the night to libertie of dooing euill. And why? For the Lampe of Gods worde neuer goeth out, as I hauehave declared alreadie. Therefore both day and night let vsus bee the children of light, and let vsus awake and be inlightned, as Saint Paule ſayth. I ſay let vsus not fall aſleepe by ſoothing our ſelues in our ſinnes, neyther let vsus thinke our ſelues to be innocent before God. But rather let euerie one of vsus quicken vp himſelfe, and not be drowned in our owne conceits, ſo as we ſhould bee paſt ſhame of doing of euill: but let vsus bee ſober, not onelyonly in eating and drinking, but alſo in al our deſires and luſtes, and let vsus ſo bridle them, as we may cut off al the ſuperfluous concupiſcences that drawe vsus vntounto euill. Thus ye ſee in effect what we hauehave to marke in this ſentence. Now herevnto Iob addeth for an ende, that the wicked are lightfooted vponupon the water, and glyde away: and yet for all that, that they go to the graue Like as the earth drieth in (ſaith hee) and the heate of the Sunne ſucketh vp the ſnowe, and all the moysture that is in it: So doth the graue ſwallowe vp the wicked. It ſeemeth that Iob ſheweth here, that God puniſheth all the euill deeds that are done in the worlde: and that there in he agreed with Eliphas. But his meening is farre otherwiſe. For his intent is too ſhewe in effecte, that the wicked periſhe in ſuch wiſe, as a man can not perceiue Gods hand apparantly vponupon them, to ſay, behold, God puniſheth ſuch a man by cauſe he hath liued amiſſe. But contrariwiſe, that the wicked ſoke away like water, and leaue no remembrance of themſelues behinde them. They goe to the graue, yea, and ſo doe good men too. So then we ſee howe Iob concludeth here, that God doth not ſo execute his iuſtice in puniſhing the ſins of men, as it may alwayes be ſeene. And heerewithall let vsus call to mynde howe it hath bene ſayde afore, that Iob blaſphemeth not God, to make himſelf beleue that there is no prouidence, that all things an ruled by fortune, and p. 475that God in the meane while ſetteth aſleepe in heauen. No: but his intent is to ſhewe, that Gods iudgementes are not alwayes viſible. It behooueth vsus to beare well in mynde this ſaying, and to ſet it alwayes before our eyes: for it is a verie profitable doctrine, as I hauehave ſhewed heretofore: but yet hath it need to be repeated newe againe. It is that the good are greatly troden vnderunder foote. For after long pining, they die before their time, and yet in their owne opinion they hauehave liued too long. And why? For their life was nothing elſe but cōtinull conſumptiō. VVe 10ſee this with our eyes. But in the meane while what becommeth of the wicked that hauehave deſpized God, and bin full of outrage, crueltie, and naughtineſſe? Aſſoone as their good dayes are paſt, they die, yea euen as water that ſoketh away. For a man ſhall not perceiue that God vttereth any certaine marke of his vengeance vponupon them, but their death is gentle and eaſie. VVhen a man ſees this, what can he ſay? It is a great ſtumbling blocke for ſuche as iudge after their naturall reaſon, to ſee that our Lorde doth not alwayes puniſh the wicked, but letteth them goe 20in their common traine, and afterwarde when they die, there is no more ſeene in them, than is common and generall in all men. Yet muſt we not therefore ſurmize that they be ſcaped, or that they ſhall abyde vnpuniſhed: but we muſt hauehave an eye to the iudgement which wee looke for according to the promiſes of the holie Scripture, aſſuring our ſelues, that our Lorde calleth vsus thither when he executeth not his iuſtice to the full, but onelyonly in part, to giuegive vsus ſome inckling of it, which may ſerue to ſhewe vsus, that things are not yet brought to their right order: to to the end we ſhould hope for the comming of our Lord Ieſus Chriſt, and ſo much the more heartely long for him as our Redeemer. Thus then ye ſee what is to be doone. VVhen we ſee Tyrants beare ſway, innocent bloud ſhed, whoredome and other looceneſſe reigne, wrongs, outrages, and violences committed poore folke troden down, and mens feete ſet vponupon their throats, and all things ſhuffled togither in ſuch a hotchpotche, as wee wote not what to ſay: let vsus confeſſe, ſaying: VVell Lorde, if all things were ordered as we would wiſh, we ſhould no more hope 40for the comming of our Lord Ieſus Chriſt, nor for the reſurrection that is promiſed vsus, nor for his heauenly kingdome: we ſhould bee alreadie as in a Paradiſe. But nowe that we be toſſed as in a raging ſea, and are in the midſt of ſtormes and whirlewindes: it ſerueth well to teach vsus to long for the reſt that is prepared for vsus in heauen, and which thou haſt promiſed vsus, to the end we may hauehave our ſight alwayes faſtned vponupon the comming of our Lord leſus Chriſt, thy Sonne. who ſhall gather vsus all to himſelfe, according as thou haſt committed vsus to his charge, protection, and guyding. Furthermore, when we ſee the wicked nowadayes hide them ſelues in doing euill: let vsus aſſure our ſelues, that yet for all that, wee can not hide our ſelues from the preſence of oure God: and that although they ſhunne the Sunnelight, yet can not wee ſhunne the ſight of him that ſearcheth all hearts. VVhat is to be done then? Foraſmuch as we gain nothing by ſeking of lurking holes, to ſhun the preſence of our God, ſo as as we would not by our good will come in his ſight: and whereas the wicked eſchue him, and mocke at all the threatnings that are made to them of his iuſtice: let vsus ſeke nothing more than to come before our God. And ſeeing he is ſo gracious to vsus, as to make vsus our owne indges: let vsus not tarie to be condemned at his hand: but to the ende we may be quit, let vsus yeelde our ſelues giltie of our owne accorde. Ye ſee then that the may to put this ſentence in vre, is to learne to condemne ourſelues when wee come to ſhewe ourſelues before God, and to come to him vponupon truſt of his promiſe, which is to receyue all ſuche to merciemercy as are ſorie for their ſinnes, and ſeeke nothing elſe but the grace that is offered vsus dayly, in the perſone of our Lorde leſus Chriſt.

Now let vsus fall down before the face of our good God, with acknowledgement of our ſins, praying him to touch vsus to the quicke with ſuch repentance, as we may perceiue the euill that is in vsus, to ſeeke the remedie therof by ſticking to his rightuouſneſſe and to conuert vsus in ſuch wiſe to himſelf, that in ſtead of feeding ourſelues in our own vices and lewde luſtes, we may ſeeke to frame our ſelues wholly to his holie lawe and commaundements: that we knowing what neede we hauehave to be healed of our ſpirituall diſeaſes, may ſeeke the medicine wher it is to be foūd, that is to wit, in our Lord Ieſus Chriſt: that being renued by his holie ſpirit, we may hold on our way right foorth to the place that he calleth vsus vntounto, euen till he hauehave fully clothed vsus with his owne rightuouſneſſe, after wee hauehave continued in the waye of ſaluation, which he ſheweth vsus nowe by his worde. That it may pleaſe him, &c.

The .xciij. Sermon, which is the third vponupon the .xxiiij. Chapter.

19 As the earth drieth vp, and as the heate drinketh vp the ſnovve vvaters: ſo the ſinners to the graue.

20 The louing man ſhall forget him, the vvormes ſhall take ſvveeteneſſe of him: hee ſhall no more be remembred, the vvicked ſhall be broken as a tree.

21 He miſintreateth the barrein vvomen that beareth no children, and doth no good to the widow.

22 He dravveth the ſtrong vntounto him, ſo as he diſtruſteth his ovvne life.

23 Men giuegive him all for aſſurance and reſt, and his eyes vvatch the vvayes of them.

24 VVhen they bee exalted for a little, they are caughtavvay (or die) they bee made poore, they bee barred vp like tovvers, they be cut off as the top of eares of corne.

25 VVho is hee that vvill make meea lyer if hee bee not ſo? and vvho is hee that vvill diſproue my vvordes?

p. 476THat we may fare the better by this doctrine, we muſt call to mynd how it hath bin declared heretofore, that the cauſe why theſe things are repeated vntounto vsus, is that wee ſhould not bee greeued and troubled to much when wee ſee things diuerſely diſordred in the world. For if wee would hauehave a perfecte ſtate heere, where were our hope? Therefore it behoueth vsus to beare paciently the diſorders whereby it pleaſeth God to exerciſe vsus, and to humble vsus: and therwithall 10ſeeke the true remedie, ſith things are ſo troubled among men, and that ſuche as ought to put to their hand to the amendment of them, forſlow their dutie. Then let vsus learne to reſort vntounto God, and to truſt in him: and let vsus not doubt, but that in the end he wil pitie vsus, although we bee fayne to ſuffer many wrongs and reproches for a time. And like as Iob had ſhewed heeretofore the outrages and extortions that were done: ſo alſo did he ſay that God was not ſeene to puniſhe thoſe that had ſo tormented the poore. And hee addeth a ſimilitude that may bee 20vnderſtand two wayes, by reaſon that the ſentence is verie ſhort and broken off. The ſimilitude is this: The earth ſoketh in, and the heate drinketh vp the waters of ſnowe, to the graue be ſinneth: for ſo it ſtandeth worde for worde. And men take it as though it were ſayde, that the graue ſwalloweth vp all wicked men, as the drie earth drinketh vp the ſnowe water, and as the ſnowe melteth awaye at the heate of the Sunne. Hereby Iob ment not to ſay, that God puniſheth men apparantly according to their deſertes: but that they die as other men, and that there is no ſuch execution 30done vponupon their perſons, whereby men may perceyue Gods iuſtice, but rather that they go the common trace, & God permitteth thē to die of their natural deth. Therefore when we ſee not God puniſh the wicked, and thoſe that hauehave done ſo many miſchiefes and cruelties: he ſeemeth to be as it were aſleepe in heauen, and the weake and ignorant are offended at it, as though hee had no regard of the world, or as though hee were not diſpozed to gouerne vsus, nor to mainteine the good, and to ſuppreſſe thoſe that are ſo vnruly. But (as I hauehave ſhewed alreadie) 40Iobs intent is to ſhewe vsus, that in ſuche caſes it behoueth vsus to reuerence Gods ſecrete iudgementes, aſſuring our ſelues that althoughe wee conceiue not the reaſon of his workes, yet we muſt not therefore blaſpheme him, nor be ſwallowed vp with ſorrowe, but quietly wayte till God ſhew himſelf in cōuenient time. It is not for vsus to ſet him a day, it behoueth vsus to tary his leiſure, aſſuring ourſelues that he executeth not his iudgements, [in all poynts] in this life, to the intent that wee ſhould learne to reach out our fayth and hope further than this world: But the ſenſe 50will agree verie well alſo, when this ſimilitude is applyed to an other ende, as thus. Like as the earth ſoketh in, and the heate drinketh vp the ſnowe water: ſo the wicked men ſinne euen to their graue. As if Iob had ſayde. They bee ſo nuzzled in doing euill, that their whole nature is giuen to it, according alſo as it is commonly ſayde, that when menne are throughly nuzzled eyther in good or euil, the cuſtom that they hauehave taken vp, maketh it to become as it were natural vntounto them. For it beareth ſuch a ſway with them, as they followe it without any paine. Iob then ment too 60declare heere, that ſuch as hee ſpeaketh of, ſinne not at a ſtart, or by fittes: as it is to be ſeene that ſome man ouerſhooteth himſelf by reaſon of ſome ſodeine occaſion that prouoketh him, and although he hauehave liued honeſtly before times, and without blame, yet is hee caried at that time as it were with a tempeſt. Thus we ſee thē that ſome men commit ſome euill or outrage, but they continue not in it. Iob declareth that he ſpeakes not here of ſuch as hauehave done amiſſe at a ſodeine pang or brayd, as ouercome by ſome forcible temptation: but of ſuch as are hardened in their naughtineſſe, and hauehave made it as it were a piece of their nature. Therfore like as the nature of the Sunne is to melt ſnowe and afterwarde the drie earth ſucketh it in: euen ſo the wicked continue their euill doing euen to the graue, that is to ſay, vntounto their death. Sith we ſee ſuch examples, yea and are warned by this ſentence, to thinke vponupon the thing that is tootoo ordinarie in the world: let vsus learne to reſort vntounto God, and pray him to giuegive vsus the grace to bowe vnderunder his hande, and too bee ſo giuen too ſerue and honour him, as the ſame may bee as it were naturall to vsus. True it is, that the good ſhall alwayes hauehave ſome ſtriuing in themſelues, for they neuer walke ſo vprightly, but there is ſome incomberance and gainſtriuing, according as there is a continuall battayle betweene the mynd and the fleſh. Neuertheleſſe, the vertue that God hath put into vsus muſt fo farre forth preuayle, as to make vsus louelove the good with a free hart, & to cleaue throughly therevnto. Then muſt we pray vntounto God to ſtrengthen vsus therein: and on the otherſide we muſt beſeech him alſo, not to ſuffer the Diuell to get ſuch poſſeſsion in vsus, as to trayne vsus hither and thither, and to harden vsus ſo ſore in euill dooing, as it might become as it were our nature. Furthermore, when we ſee men ſo ſtubborne in wickedneſſe, let vsus not thinke it ſtraunge: for it hath euer bene ſo, as we ſee here by example. Now in the end Iob ſayth, that the quiet man will forget ſuch folke, that the wormes ſhall take ſweetneſse of them, and that they ſhall no more bee remembred. Heereby he ſheweth well, that the wicked ſhall not reigne for euer, but muſt hauehave an ende. Neuertheleſſe, God letteth them alone in peace vntill their death, and their ſtate ſeemeth to be no worſe than other mens, that hauehave liued in all equitie and vprightneſſe, without doing wrong to any of their neighbours. Then if a man cōpare theſe pollers and theeues that hauehave eaten vp other mens goodes, and delt merueylous cruelly, I ſay if a man compare them with ſuch as hauehave liued in ſimplicitie: he ſhall finde their ſtates alike, and that things are ſo ſhuffled togither, as it cannot be ſayde, but that they are out of order in this world: yea truly if we looke no further, that is to witte, if wee conſider not that God reſerueth the puniſhing of the wicked till the life to come, to the intent we ſhould not neſtle here bylowe, but alwaies hauehave an eye to the comming of our Lord Ieſus Chriſt, who muſte redreſſe all things that are nowe out of order. And nowe when wee behold the ſhortneſſe of our life, and ſee ſuch as were giuen to the ſpoyling of poore folke, go to their graue, and become wormes meat, as it is ſayd here: let vsus vnderſtand, that we be verie miſerable, if wee labour not for the immortalitie that is promiſed vsus. And heere Iob ſetteth vsus downe as it were a liuely picture and Image of mans life and death, to the end we might know what wee be, if wee hauehave no better hope than can be ſeene with the p. 477eye. To what purpoſe then is it to hauehave liued holily, and to hauehave endeuered to ſerue God, and to pleaſe him, and to hauehave liued among our neighbours without deceiuing or hurting of any man? For yet notwithſtanding, we muſt be gathered into the graue with the wicked, all muſt bee ſhuffled togither there, and there muſt wee rot. Lo what menne are, when they bee conſidered but in their owne kynde. But what a wretchedneſſe were it, if wee had not a better hope? So then conſidering the alterations that are in the world, let vsus be warned and prouoked to lift vp our 10heades, and to looke for the heauenly life that is promiſed vsus. And although we be as wretched carions, ſubiecte to rottenneſſe: yet let vsus liue in hope that our Lord will ſend vsus the partie by whome he hath once redeemed vsus, who wil not ſuffer the deare and ineſtimable price that he hath giuen for our ſaluation, to periſh or to be diſappointed. Lo wherein we ought to reioyce, and alſo wherin our glorie conſiſteth. Iob proceedeth to declare how the wicked are fully bent and giuen ouer vntounto euill, without any awe or feare of God, yea and without any ſhame to the 20worldward. He ſetteth down but one kinde only: namely that they beguile and oppreſſe the barreine women that hauehave borne no children, and do no good to the widowes. But doubtleſſe vnderunder this one kinde, Iob ment to comprehende all poore folke, that are not able to reuenge themſelues, nor hauehave any maintenance or ayde at mans hand. His ſaying then is, that the wicked fall in hande with ſuche kinde of folke, bycauſe they ſeeme to be a fit pray readie prepared for them. And he ſpeaketh expreſly of barreine women. For if a women hauehave children, although ſhe be a widowe, 30yet if hir chiidren do their dutie, ſhee hath ſome ſuccour, and ſhe hath (as they ſay) a ſtaffe for hir olde age to leane vntounto. But if a woman be husbandleſſe, and chyldleſſe to, then is ſhe vtterly ſuccourleſſe. Theſe therefore are the prayes that wicked men hunt after, bycauſe they thinke there is no bodie to withſtande them, and that they may doe what they liſt, without regarde of God, who nameth himſelfe the defender of the widowes. In likewiſe deale they with fatherleſſe children and ſtraungers, as hath bin ſayd heretofore. But as now Iob contenteth himſelf with 40the giuing of one example, as if hee ſhould ſay, that ſuche men as are not vphild by the feare of God, thinke themſelues to hauehave libertie to doe euill, when they ſee there is no man that can let them. Therefore when they hauehave raked other mens goods to them, and none hath withſtood them: then beſtirre they themſelues ſo much the more, and take leaue to doe what they liſt. VVhy ſo? For they hauehave no regard of God. And ſecondly he addeth, that they drawe the ſtrong after them. That is to ſay, when they hauehave long time exerciſed the ſayde trade of eating vp, and of 50miſintreating the poore, and ſuche as hauehave no meanes to defend themſelues: they gather a greater boldneſſe, & afterward ſet vponupon the rich alſo, whereby they make themſelues ſo feared and doubted of all men, that men are fain to raunſome them ſelues oute of their handes, as if they were among Outlawes, in ſo muche that eueryevery man is afrayde of his life, yea and is fain to compound with them, and yet ſpeed neuer the better whē they hauehave done. And why: For after they are once become traitors & vnfaithfull, they become alſo like wilde beaſtes. After they hauehave 60deuoured and fleeced the poore, ſo as men may ſee there is no more humanitie in them: yet muſt men be faine to giuegive them ſome raūſome, and be neuer the more in ſuretie when they hauehave done. For they lie in wayte for the life of ſuche as hauehave giuen them, and they thinke that when a man hath preſented them with any bribe, they ought to receiue it euer after as a rent. Nowe then we ſee in effect howe Iobs meening is, that after the wicked hauehave miſintreated the poore that cannot helpe themſelues, nor hauehave any reſcue at mans hand: therevpon they become more hardie, and play the wood beaſts, ſo as they ſpare no man, but ſet vponupon the rich and ſtrong, and vponupon ſuch as are in credite and authoritie, wherby their extorcion groweth ſo extreeme, as there is nothing with them but robbing with beaſtly outrage, ſo as (to be ſhort) ther is neither mā hood nor ſhame left in them. And this is tolde vsus to the ende that we ſhould not bee troubled when wee ſee ſuch examples, (as hath bene ſaid afore:) but rather that being forefenced againſt ſuch ſtumbling blockes, we might vnderſtand that our Lorde ſuffereth things to be ſo intangled, to the end we ſhould go on to the inheritance wherevnto he calleth vsus, and not neſtle our ſelues here, as though we had a ſure reſting place heere, but rather learne to be as Pilgrymes and wayfarers in this worlde, that for as much as there is no ſettling for vsus in this life, (according as Saint Paule ſayth that the eſtate of the Chriſtians is to be remoued too and fro) we may hauehave skill to profit our ſelues by theſe things. For except God do as it were pluck vsus out of this world by maine force: wee will neuer giuegive ourſelues to ſeeke the heauenly life. And this is the cauſe why hee ſuffereth ſo many alterations and remouings of things too and fro, ſo as all things goe to confuzion, and there is ſo great diſorder, as wee bee amazed at it, and the haires of our head ſtande vpright. All this muſt ſerue to drawe vsus out of the worlde, to the intent wee bee not too much wedded to it. Thus then ye ſee wherevnto we ought to apply all theſe things. Againe, whereas they that hauehave no defence, indure many wrongs: let them be ſure that God leaueth them deſtitute of worldly help, to the end they ſhould looke the more vntounto him. For wee muſt not impute it to miſfortune, when no man ſuccoreth vsus at oure neede. Then let vsus aſſure our ſelues, that God hath bereft vsus of all mans helpe, to the intent wee ſhould be humbled in our ſelues, looke vp vntounto him, ſeeke him, and flee onelyonly vntounto him for refuge. Lo howe we hauehave to practize this doctrin. And furthermore let vsus vnderſtand therewithall, that our Lorde myndeth to exerciſe oure charitie, when the wicked ſort worke any wrong or outrage to ſuche as hauehave no ſuccour among men. I ſay it is to the end, that euerie of vsus ſhould endeuer himſelf, to help ſuche folke according to his abilitie. For beholde, the thing wherein God tryeth whether wee feare him or no, is by trying whether wee hauehave any charitie in vsus. If wee ſee any of our owne freendes or kinſfolke, in neceſsitie and trouble, verie nature moueth vsus to helpe them. But when wee ſee a poore man abuſed, that hath no man to beare him vp: if wee indeuer not to ayde and ſuccoure him in his neede, the ſame ſhall vndoubtedly bee inrolled before God: for it is a token that we had not one droppe of Chriſtianitie in vsus. And why? For (as I hauehave declared alreadie) our Lorde recommendeth vntounto vsus ſuche as are deſtitute of mans helpe, and ſuffereth them to bee afflicted p. 478openly before oure eyes, too the intent that wee ſhould ſtreine ourſelues to ſuccour them. And if we do it not, we bee to vsus, bicauſe there will bee no excuſe for vsus. For when any are ſo oppreſſed, wee muſt thinke that the ſame commeth not by miſchaunce: but rather that God ſendeth them to vsus. Therefore whenſoeuer God maketh vsus witneſſes of any wrong that is done to a poore man, if we ſtep not before him, and helpe to ſhielde him as much as in vsus lieth: ſurely God noteth and marketh our doing. For he watcheth in that behalfe, bicauſe (as I hauehave ſayde) 10he mindeth to take a tryall of our louingneſſe. But nowe let vsus come to the ſecond point that is declared heere by Iob. It is ſayd, that the wicked (of whom he ſpeaketh) draw the ſtrong ones after …, as a rage of water roteth vp trees and beareth downe …. So then, ſuche as hauehave a long time bene hardned in euill dooing, are like great ſtormes and tempeſtes that rend vp all things, yea euen the trees and houſes. This appeareth to the eye: and would God we had got ſo much experience of it. For ſuch as are ſharp ſet, and would faine be catching, dare not at the firſt daſh 20ſet vponupon the ſtronger ſort, and vponupon ſuch as hauehave talons, and pawes to reuenge themſelues withall: but they begin with the little ones. But giuegive them once ſcope to do euil: and then hauehave at the ſtrongeſt. Howbeit, this hapneth not without the wonderfull ordinance of God. For it is a iuſt wages to the rich men and to ſuch as are in authoritie and credite, to be ſo vexed by the wicked. VVherefore? For if a man ruſh out into leudneſſe, ſo as he ſtriketh one, ſtrippeth another, and commit any other outrage: well, they that are at eaſe, and hauehave where with to mainteine themſelues, 30do but laugh at it. True it is that they miſlike ſuch men: but for all their miſliking of them, do they ſeke any meanes to redreſſe it? No. And why? Bycauſe the matter ſeemeth not to touche themſelues. O (ſay they) if hee playd ſo with me, I wold make him feele that I hauehave teeth. Lo howe they talke which hauehave credite and wealth, and are ſo well fenced as they can not be touched themſelues. But in the meane while the poore are extremely miſuſed. VVhētheſe roiſters that are ſuffred to do what they liſt, ſee they ſcape vnpuniſhed: they fall to buckling with the 40great Cobbes. And who giueth them leaue? Suppoſe we that God doeth not order eueriwhit of it? For if there were any manhoode in vsus, would it not pitie and rue our harts to ſee poore folke ſo troden vnderunder foote, and make vsus reſiſt it to the vttermoſt of our power? But we do nothing at all. VVhen a poore man is outrageouſly moleſted, we make none account of repreſsing the miſcheefe, but rather let it looce, giuing the wicked more occaſion of ſuch misbehauiour. Muſt not God therefore touch vsus within a while after, and both ſuffer and appoint the miſchiefe 50to returne vponupon our owne heads? Lo heere a ſentence that is well worthy to bee noted. For therein as a myrrour the holie ghoſte ſheweth vsus, that wickedneſſe increaſeth more and more, and groweth too full heigth, when men giuegive it ſcope, and indeuer not to redreſſe it in conuenient time. And this leſſon is directed ſpecially to rich men, and to ſuch as are in authoritie. True it is that we ſee no ſuch examples here, as are to be ſeene in courtes of great Princes. For there, if there be three or foure Minions in great credit, they will make the whole realme to 60quake, in ſo much that euen they which hauehave twentie or thirtie thouſand pounds rent, muſt be faine to paſſe their pawes, and couche before them like Lyamhoundes, and giuegive them a good piece of their ſubſtāce to purchaſe their fauour, and to raunſome themſelues withall. VVe ſee no ſuch examples heere. Howbeit, quantitie for quantitie, a man may throughout al places ſee that which is declared here. And good reaſon it is that Gods prouidence ſhould extend through all the world, both vponupon great and ſmall. So then it is apparant, that ſuch as hauehave libertie to pill and poll, and to do many other annoyances to the little ones, muſt alſo in the ende make the great ones afrayd. And as touching thoſe that hauehave the meane and abilitie to ayde and mainteine poore men: God meaneth to do them to vnderſtand, that if they ſet not themſelues againſt thoſe that do them wrong and iniurie, they thēſelues alſo muſt looke to be pinched that is to ſay, they themſelues ſhall at length anſwere it in their owne perſons, and other men ſhall fleece them, and pick out their eyes as they are worthie, and ſo ſhall God be glorified in ſending ſuch puniſhment vponupon them. True it is, that the diſorder increaſeth dayly more and more. Neuertheleſſe the faithfull maye therein beholde Gods ſecrete iudgementes, yea euen beyond the reach of mans reaſon, bicauſe God inlightneth them by his word. And here ye ſee howe we ought to acknowledge, that we our ſelues are the cauſe of all the diſorder in the worlde. VVee can skill to complaine when things go not after our a petite: we can crie out alas, and wo is me, yea and we will bee readie to blame God himſelfe, but in the meane while wee conſider not, that the fault procedeth of ourſelues, and that we ourſelues ought to beare the blame of ſuch euill. For if eueryevery man would put to his hande to the ſuppreſsing of vices and miſdealings, and euerie man labor to ſtop the doing of any euil: Surely God woulde bliſſe ſuche meenings, and wee ſhould hauehave delightfull order among vsus, and cauſe to reioyce. But what? In ſteade of ſeeking to remedie things amiſſe, all men bring wood to the kindling of the fire, or rather become firebronds themſelues. Behold the maner of our dealing. So then ought we to thinke it ſtraunge, if things bee ſo intermedled, as there is neyther brinke nor brimme, but al is ſhuffled togither like a hotchpotch? For (as I hauehave ſayd) when the fire is once kindled, wee neuer leaue throwing of woode into it. VVherefore lette the riche, and ſuche as are in authoritie hauehave regarde of the poore, and when they ſee any outrages and wrong done, or the poore oppreſſed: let them reach them their hand, and indeuer to ſuccour them. Now if this perteine to rich men, and to ſuch as are able to help the poore: how much more perteineth it to thoſe that hauehave the ſword of iuſtice in their hand? If theſe be negligent, they bee well worthy that all the euill which they winked at, ſhould light vponupon their owne heads, and that God ſhould ſet them as vponupon a ſcaffolde for men to beholde his iuſt vengeance in their perſons. And therefore ſo much the more ought they to marke what is ſayde here. And thus yee ſee to what ende we ought to referre the doctrine that is conteyned in this verſe. Therewithall we ought to marke well the wordes that Iob vſeth. For it is not without cauſe that he ſayeth, that men ſhall bee faine to buie out, and to raunſome out themſelues from the hands of the wicked when they hauehave their ſcope: and that when they ſhal hauehave giuen them ſuch p. 479boldneſſe alreadie, as too eate vppe ſome, and too pill and poll other ſome: their crouching to them, and their greazing of them in the hands, ſhall boote them nothing at all. For they be as mad dogges, whom nothing can content. Therefore all that euer a man doth to them is but a ſharpening of their appetite, and ſuch bribes doe but harten them, and harden them the more. For they take it as a due rente, and when a man hath gyuen them one preſent, they would hauehave him hold on ſtill, and neuer leaue, ſuche is their vnſatiableneſſe. It followeth, that the poore 10folke distrust their owne life. Yea and I ſay, that euen thoſe that were rich and in credit before, muſt be faine to tremble. As how? I ſee (ſhall they ſay) that theſe wicked men hauehave the worlde at will, and it will not bee long ere they will ſeeth me ſuch a broath, as I wote not howe I ſhall bee able to ſhift it from me: and therefore I muſt bee faine to fawne vponupon them afore hande, and they muſt gayne ſomwhat by me, or at leaſtwiſe I muſt not prouoke them to diſpleaſure. See how they that were erewhile out of danger, are faine to quake, and diſtruſt their owne life for giuing 20bridle to the wicked, ſo as they wote not where they bee, till they hauehave pacified the wicked, and yet they fynde no meanes howe to do it. Therefore they muſt be fayne to liue in continuall perplexitie and anguiſh. Heerein we hauehave a fayre looking glaſſe, to ſhewe vsus what it is, not to remedie euill doings in due time and place, and to ſuffer ſhrewde weedes to growe ſo long till they get the vpper hand. For a man can not plucke them vp when he would bycauſe he tooke them not in due ſeaſon. VVee ſee what an inconuenience inſueth: yea and euen God maketh 30the hearts of thoſe to faynt, that might eaſily hauehave remedied the miſcheefe at the firſt, in ſo much that they fare as if their armes were brokē, and they hauehave neither courage nor ſtoutneſſe in them but become as weak as water. And why? As I ſayd, it is a iuſt puniſhment for the negligence that they vſed in forſlowing their duetie to repreſſe the miſcheef at the firſt riſing. For when men ſee poore folke harried and miſuſed by crueltie and outrage, and yet redreſſe it not: the miſcheef muſt needes growe ſo ſtrong, that ſuch as nowe faine would, and heretofore alſo could 40hauehave diſfeated it, can not afterward preuaile, bycauſe our Lorde graunteth them not that honour nor that grace. Now then let vsus bethinke vsus, I ſay, let vsus bethinke vsus well of it. And further, let vsus conſider what a wretchedneſſe it is, when men reſt not themſelues vponupon God, nor hauehave regarde to diſcharge their cares vntounto him, whereby they might leane vntounto his protection. And why? For the thing that Iob deſcribeth to vsus here, (namely that men put not their truſt in God) is an ordinarie matter in the world. If we ſee the wicked hauehave their full ſcope, what do we? O, 50we muſt deuiſe how to creepe into fauor with them: and in the meane while we conſider not that it is a feeding of the cuill: that is to wit, that we make them much bolder than they would bee. It is all one as if there were a mad man, that deſired nothing but to kill men, and one ſhould put a ſworde in his hande, and another bring him ſtore of ſtones, and ſome▪ other giuegive him where with too poyſon folkes beſide. As much doe they that fawne vponupon wicked men, when they ſee them in credite. One commes and preſents them with a bribe to ſet iuſtice to ſale: and another 60commes to wind himſelfe into their acquaintance by ſome fine deuice: and all this is but an inflaming of them more and more, and ſharpening of their rage to make it the egerer. For whereas ſome miſdoubt hild them backe before: now they conclude that al which they liſt is lawfull, and that they neede no more to be afrayd, bicauſe all the worlde ſtandes in awe of them. O (ſay they) ſuch a man is come to my lure at length, and the reſidue ſhall be faine to come vnderunder myne arme to: I will make them play me an apiſh tricke. See howe the wicked become the bolder: when men come to fawne vponupon them after that faſhion: and yet too the worldwarde men deale alwayes after that ſorte. For when wee hauehave not a reſpecte vntounto God, wee muſt needes bee euermore in feare and perplexitie, and ſay, I had neede too beware of ſuche a man, for I ſee I muſte bee fayne too paſſe through his handes, and howe ſhall I doe then? If I come to him with reaſon, and plaine proofes, it is in vaine, for he hath his eares to full of them alreadie. Therefore I muſt goe another waye to worke, which is, to fill his wooluiſhe throte with ſome preſent, I muſte carie hym ſomewhat. Or elſe if I ſee him full of vaineglorie, and deſirous to be aduaunced howe ſo euer it bee, ſo as it ſtandeth vponupon his reputation, and gazeth at his owne Peacockes feathers: I winne the gole, if I can skill too couche lowe like a Spaniell: I ſee none other remedie, I muſte goe that waye to woorke. See (I ſay) the ordinarie manner. But what is too bee doone on the contrarie parte? VVhen wee ſee the wicked ſo full of couetouſneſſe and vaineglorie, and ſo lyke wilde beaſtes in deſtroying all thinges, let vsus ſaye vntoo God, yet doeſt thou Lorde holde the reynes of mennes brydle, thou canſt reſtreyne them. For if God woorke not ſo ſoone as wee woulde hauehave hym: lette vsus vnderſtande, that it is his mynde to buffet vsus for a tyme. But yet let vsus aſſure oure ſelues, that hee watcheth for oure welfare, and will not ſuffer vsus to be vtterly caſt vp to the pleaſure of ſuch as ouerſhoote themſelues after that ſort. For oure Lorde hathe vsus in his hande, hee is neere as hande with vsus, and althoughe wee perceyue it not immediately, yet doeth hee garde vsus, maynteyne vsus, and is our warrant. So then wee may boldely deſpyze the wicked and all their ſtoutneſſe, for ſo muche as wee knowe that God watcheth for oure welfare, and will preſerue vsus from their handes, pawes, aud throtes. Lo whervnto it behoueth vsus to come, when in reſpecte of men we knowe none other ſhift but to yeeld ourſelues to the euill, and to confent vntounto it. It behoueth vsus to behold the protection of God, which as now is hidden from vsus, in reſpect of our perceyuing, how be it that wee hauehave ſo good and certaine recorde of it in the holie ſcripture, as wee ought not too doubt of it. Howe ſo euer the world goe let vsus keepe our ſelues from purchaſing ſo by vnawfull meanes. For in ſo doing we bewray our owne diſtruſt and vnbeleefe. And beſides that, wee bee guiltie alſo of the euill, ſo farre forth as is in vsus, bycauſe weefeede it. Therefore when a man falles too flattering of the wicked, and helpeth too ſet them in a further luſtineſſe, and redeemeth himſelfe out of their handes by raunſome: what doeth hee? Fyrſt (as I ſayde) hee bewrayeth that he hath no truſt in God. For if wee could reſt vponupon Gods promiſes, ſurely wee would neuer ſeeke crooked wayes, but wee woulde alwayes bethinke vsus, whether God permitted that thing or no. p. 480Hath he forbidden me it, would we ſay? Then muſt I not wade any further in it. And ſo it is certaine that all ſuche as labour to winne wicked mens fauour, by briberie and ſuche like dealings: are verie infidels, and bewray themſelues well ynough to be ſo, and muſt in the end be payd home for not honoring God as they ought to do, and for allying themſelues with the wicked, by nouriſhing them in their naughtineſſe. For it is all one as if they had conſpired with them to breake and ouerthrowe all order: and ſurely they hauehave done as muche as lay in them, to doe it. 10Therefore (as I hauehave ſaide alreadie) let vsus learne to looke vntounto God, and to truſt in him: and then ſhall we no more bee ſubiecte to the wretchedneſſe whereof Iob maketh mention here, which is, not to knowe what our life is. For ſuch as defende the wicked after that faſhion, and reſt not vponupon Gods prouidence, muſt alwayes tremble and neuer bee ſure of any ſafetie or reſt. Yea and it behooueth vsus to marke well howe Iob addeth, that when wee bee deſirous to purchace wicked mens fauour by preſentes, or any other inconuenient meane, they lie ſo much the more in 20wayte for vsus. Is it not ſeene that they be faithleſſe folke? And ſith there is no feare of God in them, I pray you how can they bee faythfull vntounto men? Nay rather howe is it poſsible that God ſhould not ſuffer them to vſe treaſon and all miſcheuouſneſſe, ſeeing there is no man but hee is warned of them before hand? Then if a man caſt himſelf ſo into their nets wilfully, there is no excuſe for him. All this is apparant to the eye: men ſee that the wicked make their conſpiracies togither, and yet notwithſtanding, that none of them truſteth other. And howe is that poſsible? 30For if two wicked men enter intoo league: a man would thinke they bee ioyned togither like two fingers of one hande, ſo that looke what the one willeth, the ſame willeth the other. But for all that, is that a proof that eche of them truſteth other? No: It is certain that eyther of thē could finde in his heart, that the other were hanged, ſo as he himſelfe had no harme by it. At leaſtwiſe he could find in his hearte, that hee were a hundred foote within the ground: and in the end all thoſe that fauoured them become their enemies. VVee ſee heereby that God gouerneth 40euen in the midſt of all diſorder. Then if we be abaſhed at the confuzion and mangling of things: let vsus lifte vp our eyes aloft, and we ſhall ſee that God gouerneth all things. For ſurely he ſuffereth not the wicked to truſt one another, but inforceth them to ſtand alwayes in feare. Yea and euen they that vphilde them in their naughtineſſe by ſoothing of them, and were ful of hypocriſie, to the intent to faune vponupon them and pleaſe them: I ſay euen they alſo ſhall alwayes quake for feare. Contrariwiſe, if we can put our truſt in God: ſurely although we ſuffer many extortions 50at wicked mens handes, and our Lord permit them to vexe and trouble vsus: yet ſhall wee bee put to no more than is expedient for vsus to indure, and our God will hauehave conſideration to bring al things to a happie and profitable ende. This (ſay I) is the remedie wherevnto wee muſt bee prouoked to reſorte, when wee ſee things out of order in the worlde. Nowe when Iob hath ſpoken ſo, hee addeth, that they bee lifted vp for a little while, and afterwardes fall downe, they be cut off as the top of an eare of corne, and they bee ſhet vp with others. He ſheweth breefly that which hee had ſayde alreadie: which is, that if we looke no further than to the preſent life, wee ſhall ſee an orderleſſe maſſe, ſo as wee ſhall not diſcerne one thing from another. For the wicked hauehave a large ſcope for a time: yee ſhall ſee them vponupon the top of the wheele (as they ſay) and by and by they come tumbling downe. But good men may alſo bee well aduanced, and yet in the end faile of their footing. VVhat for that? we ſee that by experience, according as Iob cō cludeth, ſaying: If it be not ſo, who will make me a lyer? Thē conſidering ſuch experience, let vsus learne to retyre vntounto God. For if we looke but vponupon the preſent things, doubtleſſe wee ſhall not onelyonly be as a wauering Reede, but as a ſtrawe, and as emptie chaffe that is caſt and toſſed to and fro with the wind, ſo as ther ſhal be no ſtedfaſtneſſe in vsus. Therefore we muſt hauehave the diſcretion to looke vponupon the things that are diſordered in this world, howbeit in ſuch wiſe, as Gods prouidence be always printed in our minds. True it is that we can not reach vntounto it by our owne wit: but yet muſt we loke toward it with the eye of faith, ſo as Gods word may be as a loking glaſſe, and the holie ſcripture ſerue as a light to loke further than the world. And although Gods iudgements be hidden from vsus as nowe: let vsus not therefore ceaſſe to ſay, that the Lord is rightuous, and to humble our ſelues vnderunder him, and alwayes to hauehave ſuche an eye to his promiſes, as wee fayle not to call vponupon him in the midſt of our diſtreſſe, aſſuring our ſelues that he will ſuccour vsus, and make vsus feele his goodneſſe, ſo as wee may reioyce in the midſt of all the temptations of this world.

Now let vsus fal down before the face of our good God, with acknowledgement of our ſinnes, praying him to blot oute the remembrance of them, and to bring vsus backe to himſelfe in ſuch wiſe, as wee may no more bee tangled in theſe earthly things, but cleaue wholly to his rightuouſneſſe, that while we liue in this world, wee may but paſſe forwarde as ſtraungers, till wee be come to his reſt, which ſhall continue with vsus after wee hauehave paſſed through the troubles and temptations of this mortall life. And ſo let vsus all ſay, Almightie God heauenly father, wee acknowledge and confeſ…e, &c.