Sermons on Job, Sermons · Chapter 27 · Sermon 100
The .C. Sermon, which is the fourth vponupon the .xxvij. Chapter.
13 Behold vvhat the portion of the vvicked is vvith God, and the heritage that the extortioners receyue of the Almightie.
14 If his children be multiplied, they ſhall be put to the ſvvorde, and his offpring ſhall not bee ſatiſfied vvith breade.
15 Their remnant ſhall be buried in deſtruction, and their vvidovves ſhall not vveepe.
16 Though they heape vp ſiluer as duſte, and gold as clay.
17 The righteouſe ſhall cloth himſelfe vvith it, and the innocent ſhall deuide his ſiluer.
18 He ſhall builde his houſe as a moth, and as a vvatchman maketh his lodge.
19 VVhen the rich man ſleepeth, he ſhall not gather aught: he ſhall open his eyes and nothing ſhal appeere.
IT ſhoulde ſeeme at the firſte bluſhe, that Iob ſpeaketh another language here than he had done afore, & that he ſayes & vnſaies, and agreeth with his counterparties: neuertheleſſe we hauehave ſeene already that his meening is not ſo. How then ſhall we take the things that hee ſpeaketh heere. For yee ſee, that the cauſe why he hath ſtriued with thoſe that came to cōfort him, is that God doth not alwaies puniſh mē in ſuch wiſe in this world, as that it may be throughly diſcerned and ſeene by eyeſight: and now he holdeth the ſelfeſame opinion that the others hauehave hilde. But lette vsus marke, that Iob in this place ſpeaketh not after his owne meening, but putteth the cace that it were as the other hauehave ſaide at leaſtwiſe in part. And ſurely we ſhall ſee in the next Chapter, how he ouerthroweth theſe things, & ſheweth breefly that Gods iudgementes are hidden from vsus (as he had ſayde heretofore) and that wee cannot comprehende them: for he will compare gold & ſiluer with wiſedome. For although that golde and ſiluer likewiſe bee a metall full of droſſe, and can hardly bee diſcerned of what value it is before it bee fyned: and although it be hard alſo to find the veines of it, bicauſe they be hiddē in the earth: yet are the mines both of gold & ſiluer found out. But as for wiſedome, ſhe dwelleth further off from men, they cannot find hir by digging deepe downward, nor climb ſo high vpward as to come to hir, vnleſſe God giuegive hir: hereby Iob meeneth, that it is a very hard poynt of wiſedome, for vsus to cōprehend Gods iudgements, and that we muſt not make a grounded rule of them, as though wee had the perfecte and full knowledge of them here in this world. So then we ſee in effect that Iob is not contrary to himſelfe, ne condeſcendeth to the talke and doctrine of thoſe that hauehave hitherto reſiſted him: but rather declareth, that that which they hauehave ſpoken is partly true, howbeeit not altogither, bicauſe Gods iudgementes are not executed ordinarily in this preſent life, althoughe wee hauehave nowe and then ſome ſignes of them, and that is all. Now we ſee what Iobs intent is: and it remaineth that wee make oure profite of this doctrine. VVe hauehave two things to marke in this ſentence. The one is, that the contentes heereof, are a declaration of the puniſhmentes that God executeth vponupon the wicked, that is to witte, when he liſteth to puniſhe them in this tranſitorie life. And for the other, wee hauehave to marke, that when God thinketh it good, he deferreth thoſe puniſhmentes, and reſerueth them in ſuche wiſe, as they bee not ſeene at all in this preſent life: and yet that we muſt not be out of quiet for it, as though God were aſleepe & executed not his office. For he knoweth wherefore hee delayeth. The reaſon is vnknowen to vsus, but yet it pleaſeth him to do ſo, and his will is the rule of all equitie and righte. Thus yee ſee the two poynts whervnto it behoueth vsus to bring backe all that is conteined heere. Nowe as touching the firſte poynt, let vsus marke (as I hauehave ſay de already) that it is not withoute cauſe that God hathe threatned too puniſhe the wicked and the tranſgreſſors of his lawe, after ſuche a faſhion as they ſhall euen hauehave theyr portion and heritage with him. Heereby wee vnderſtande, that if men ſcape vnpuniſhed heere belowe, and no man taketh vengeance of theyr miſdeedes, and of the outrages and extortions that they hauehave committed: God who is aboue will not miſſe them. Therefore at length they ſhall come to theyr account, and that ſhall be as their portion or heritage. For although they bee not puniſhed at the firſte day, yet will God worke in the ende. According too that which I hauehave declared already, I ſay, wee muſte not make it a generall rule, but yet ſhall it fall out ſo oftentymes. Then lette vsus learne to hauehave an eye vntounto God in all oure life, and let vsus not thinke our ſelues diſcharged when we bee eſcaped the handes of men, nother let vsus flatter ourſelues therevpon, as though wee had made a fayre hande: but let vsus hauehave an eye to this heritage which God telleth vsus that hee hath prepared for ſuche as hauehave liued amiſſe. Like as the ſonne and heyre of a man ſhall not poſſeſſe his fathers goods and landes at the firſte day, but ſhall bee owner and mayſter of them in tyme: ſo on the contrarie parte God puniſheth not the wicked ſorte incontinently when they hauehave offended: but yet is theyr poſſeſsion kepte for them in the end, and ſhall be reſerued certaynly for them, as an heritage whereof they cannot bee diſfeated. Marke that for one point. And now it is ſaid, That if their children bee multiplied, they ſhall go to the ſworde, and their of ſpring ſhall bee ouerthrowen, ſo as it ſhall bee buryed in destruction without any remedy. By theſe ſayings wee vnderſtand, that God not only puniſheth the wicked and the deſpiſers of his maieſtie in theyr owne perſones: but alſo extendeth the ſame vengeance euen vntoo theyr children. Truely we will thinke this ſtrange to our owne vnderſtanding. But it hath bene declared already heretofore, that God may puniſhe the children of the wicked, without dooing them wrong. And why? For wee are all curſed in Adam, and bring nothing but damnation with vsus out of oure mothers wombe. Now then if God leaue vsus in oure owne ſtate, all of vsus both great and ſmall are alreadie appoynted to deſtruction. If God ſhould rend vp the whole world and plunge it into the bottomeleſſe pit: might he be accuſed of crueltie? No: For his gentle handling of vsus commeth of his owne meere goodneſſe, and not of any deſerte of oures. Then if hee withdrawe his grace from the ofſpring of the wicked, and to puniſh the fathers, do wrap their children in the like deſtruction, ſo that for ſomuch as the father hath run further and further into wickedneſſe, his children muſt be faine to fill vp the iniquitie of their auneeſter, and to hauehave his puniſhmente caſt into their boſome, as the Scripture ſayth: let vsus not thinke it ſtraunge, for God knoweth wherefore he doth it. Truely if wee ſhould ſtande reaſoning after our owne imagination, wee would thinke there were ſome reaſon that he ſhould not do ſo. But it is a diueliſhe malapertnes too meaſure Gods workes by oure owne reaſon and vnderſtanding. And herewithall let vsus beare in mynde alſo what hath beene declared: that is to witte, that all mankynde is fordoone and damned in it ſelfe, and that God may deale rigorouſly with them without blame. For our ſaluation commeth not of our ſelues, and when God aſſureth vsus of it, hee doth it not for our deſerte or worthyneſſe, but of his owne meere merciemercy as I hauehave ſhewed afore. And ſo wee ſee that God ought to bee glorified in the rygour that hee executeth vponupon the wicked, when he puniſheth them in the perſon of their children. And it ſerueth to caſte the greater terroure vponupon all the deſpiſers of God, when they bee threatned that they ſhall bee puniſhed euen in their ofſpring: like as on the contrarie part, when our Lorde ſayth that hee will be gracious and pitifull, to ſhewe merciemercy in a thouſande generations too ſuch as louelove him and obey him: hee meeneth thereby to aſſure vsus the better of the infinite louelove which hee beareth vsus. For when we knowe that God thinkes it not ynough to louelove vsus and too take vsus for his children, but voutſafeth alſo too call our children for our ſakes and fauoure: is it not a ſubſtantiall proofe of his ſingular goodneſſe? HaueHave wee not ſo much the more cauſe to reioyce in our God, ſeeing that hee not onelyonly receyueth vsus to himſelfe, but alſo maketh oure children partakers of the ſame grace? Furthermore for as muche as menne are dull vponupon the ſpurre, and bowe not eaſily when God threatneth them: it cauſeth him to ſay, that when he hath puniſhed them in their owne perſons, the ſame rigoure muſt bee faine too extend euen vntounto their poſteritie, yea and that euen after their deceaſſe he will not ceaſſe to ſhewe how ſore he hated and abhorred them, by puniſhing their ofſpring. Sith it is ſayd ſo, needes ought the wicked to be terribly afraid, yea thoughe they were harder than ſtone. Howe nowe [may they ſay.] Howe great will Gods vengeance bee vponupon vsus, ſeeing that euen our children ſhall bee wrapped in it, and that the fragmentes thereof ſhall flye to our poſteritie euen after our death? If oure iſſue muſte periſhe through our fault: howe great and terrible ſhall our own deſtruction be? Thus then yee ſee why our Lorde doth expreſly threaten the wicked to puniſh them euen in their children. It is to the ende that we ſhould be touched neerer the quicke with feare, ſeeing that men are ſo dull and hardharted of their owne nature. But let vsus come now too that which was touched in the beginning: that is too witte that Gods iuſtice may bee ſeene, howe be it not alwayes. VVe ſee then that the children of the wicked doe ſoone melte away: and if they hauehave goodes, thoſe wanze away too: and when they ſeeme too hauehave wherewith too feede, yea and too fat themſelues throughly: men are abaſhed to ſee howe ſodainly it waſteth away, and no man can tell howe, but that it is ſeene to be ſo. So then if wee looke wiſely vponupon Gods iudgementes, wee may well ſee by experience, that it is not for nought that the Scripture ſayth, that God will puniſhe the wicked in their ofſpring. Looke vponupon a man that ſhall hauehave endured great vnquietneſſe and paynes all his lyfe long too gather goodes: In deede hee heapeth vp a greate hoorde, and it ſhall ſeeme that his riches ſhall neuer fayle in his ſucceſſoures: and yet all is conſumed to leſſe than nothing. To whome or too what cauſe may ſuche chaunge bee imputed? Let vsus conclude that God putteth too his hande. VVherefore let vsus not bee blynded when oure Lorde worketh after that faſhion: but let vsus learne to take warning by examples, that we be not caried away with couetouſneſſe, ne imagine that mannes welfare conſiſteth in much gathering: but rather let vsus make account onelyonly of Gods bliſsing as of the thing that nouriſheth vsus, and will continue to nouriſhe our children alſo. If God reach out his hand to feede vsus, it is ynough for vsus: let vsus praye him to continue it ſtill: and that in ſuch wiſe as wee may perceiue him to be a louing father, and aſſure our ſelues that he will not fayle our children after our deceaſſe. But for as much as the wicked doe take ſo great payne to enriche themſelues: the riches that they heape vp, ſhall be an occaſion to caſt their chlidren into deeper deſtruction than their fathers. And when they thinke them ſelues to hauehave done maruellouſly well in gathering much: they doe but twine the halters that ſhall draw their children to deſtruction. For had they made them too learne but ſome ſimple handicrafte that they might hauehave walked conſcionably: the ſame would hauehave beene a good heritage to them. But when they leaue them poſſeſsions: they become ſo blinde with them, that they giuegive themſelues to al naughtineſſe, and ſo their riches muſte needes bee an occaſion to make them abhorred both of God and man. For God can not beare their pryde. And men alſo are prouoked againſt them, bycauſe that vponupon truſt of their riches, they take vponupon them to doe euerie man wrong and anoyance. God therefore is forced to bende himſelfe againſt them. Againe, if they bee accuſtomed too deyntie fare and drunkenneſſe, they can not get oute of it: and that is a cauſe to make them giuegive them ſelues ouer to all euill in the ende. Nowe looke as the wickedneſſe increaſeth and augmenteth: ſo alſo muſt Gods vengeance growe hoter and riper. Then let vsus marke well, that when wee ſee ſuch chaunges, and that the goodes whiche are wickedly gotten by the fathers, are ſcattered and waſted awaye in the handes of their children, thereby God ſheweth vsus, that his denouncing of ſuche threates is not in vayne. Marke that for one poynte. But yet therewithall let vsus marke alſo (as I began to ſay alreadie) that that is not cō tinuall. For diuers times God taketh awaye the goodes of the godly and of their children, ſo as they bee quyte ſtripped. And why doth he ſo? Euen for ſome reaſon that is ſecrete to himſelfe, and vnknowne to vsus. Neuertheleſſe we knowe that the ſame is for their welfare. For by that meane hee intendeth to inure them too pacience, or too take awaye the occaſion of falling aſleepe heere bylowe, or elſe (to bee ſhorte) hee mindeth as it were too miniſter ſome purgation to them or to let them bloud, bicauſe hee ſeeth well that the abundance which they poſſeſſe, would bee as a noy ſome ſuperfluitie to them. VVhen a ſurgion letteth a man bloud: it ſeemeth to bee to his hurt, and in verie deed it is the ſelfeſame way whereby a theefe murthereth a man: but yet the letting of him bloude by the Phiſition, is for the curing of his diſeaſe and for a good cauſe. Euen ſo it happeneth oftentimes, that God bereeueth the rightuous men of the goodes and ſubſtaunce which hee hath giuen them: or elſe that hee impoueriſheth their children: and his ſo doing is not too the ende that wee ſhoulde take it for any puniſhment: but cleane contrariwiſe, it is (as I hauehave ſayde) a purgation that hee vſeth towardes his children: and thereby alſo he draweth them backe from being intangled in theſe worldly goods, leaſt the ſame might be an occaſion to bring them and all their ofſpring to deſtruction. Ye ſee that the execution of Gods iudgements where of we hauehave ſpoken heretofore is not continuall: and therefore we can not make a general rule of it without exception. But let vsus come backe to that whiche wee hauehave ſpoken of ſo often alreadie: and which ſhall bee declared in the nexte Chapter following: which is, that Gods iudgementes are not alwayes viſible ſo as wee might poynte them out to ſay, God dealeth alwayes after this manner. So then, when ſo euer God puniſheth any man, be it in his own perſon, or in his ofſpring: let vsus looke well vponupon ſuch examples, that we may profit our ſelues by them. And if he winke at others, and puniſh them not at the firſt: let vsus tarie paciently till the day of the Lorde appeere. For ſo long as we be in this world, we bee as it were in the night, by reaſon that thinges are ſo darke. But at the comming of our Lorde Ieſus Chriſte, all bookes and regiſters ſhall be layd open, and nothing ſhall be hidden any more: and therefore let vsus tarie paciently for that daye. Furthermore, if God ſcourage vsus, yea euen in ſuche wiſe as wee may ſuppoſe that hee hateth vsus, and perſecuteth vsus as a mortall enemie: yet let vsus not therefore ceaſſe to humble oure ſelues vnderunder him, and too acknowledge the ſame to bee a meane whereby hee would drawe vsus vntounto him: but let vsus ſuffer him too handle vsus as he thinketh good, determining with our ſelues, not to bee wedded too muche to our owne fanſie. For what a thing were it if euerie mans life were in his owne hande, ſo as hee might ſay, I will hauehave this thing to bee thus, and that thing to be ſo? VVhere were our obedience? Againe let vsus conſider what wiſdome there is in vsus to couet the thing that is good for vsus. Nay rather, cleane contrariwiſe, we be tempted to wiſhe the thing that ſerueth to our vtter vndoing. Thus then ye ſee what cauſe we hauehave to bridle our ſelues, and to put our ſelues wholly to the good pleaſure of our good God. Nowe it followeth, that when the wicked man ſhall hauehave heaped vp golde as dust, (as of treaſure, apparell, houſhold ſtuffe and ſuche other things, and alſo of Lande) the rightuouſe ſhall cloth himſelfe with it. This maye come to paſſe manye a time and often, and when it happeneth, wee muſt not bee blinde ſo as wee ſhould not diſcerne the hande of God to fare the better by it. It is ſayde that a man may well turmoyle him ſelfe, hee maye riſe earely and goe late to bed, and yet ſhall be neuer the further forward for it, but rather the more backward, except God bliſſe him: and contrariwiſe that he giueth his faythfull ones what ſo euer is meete for them, euen while they lye a ſleepe. Lo here a threate, Lo heere a promiſſe. VVe ſee it is not for nought that he ſayde ſo. For hee will make the faithfull too proſper: and ſometimes hee will aduaunce them in ſuch wiſe, as that their goods ſhal grow betweene their handes. Againe wee ſee there are a number whiche neuer leaue gathering all their life long, and yet for all that, God ouerthroweth them vponupon the ſodein, in ſo muche that when they hauehave taken great paines, all ſlippeth awaye. VVee ſee it to bee ſo: but doe wee ſee it alwayes? No. Then let vsus learne to looke vponupon Gods temporall iudgementes in ſuche ſorte, as wee conſtreyne him not to doe at all tymes alike. For there is great difference betwixte the thinges that concerne this preſent life, and the ſecrete iudgementes of God. After the ſame manner muſte wee iudge of his promiſes. For there are promiſes that belong but to the preſent life: and we ſee not thoſe promiſes performed alwayes after one rate, but after as God knoweth them to bee expedient for vsus. As touching the ſpirituall promiſes, that belong to the welfare of our ſoules, they be certeine, and it behoueth vsus to conclude, that God will neuer diſappoynte vsus of them. So then let vsus put a difference betweene the thinges that concerne this tranſitorie life, and the things that concern the heauenly life and the euerlaſting kingdome of God. As for this preſente life, wee maye generally well looke that God ſhoulde guide vsus in it, and hope that as long as he myndeth to keepe vsus heere, wee ſhall be nouriſhed by his goodneſſe, and continue alwayes vnderunder his ſhadowe and ſheelding: but wee can not particularly determine, that hee will giuegive vsus aboundance of goodes, that hee will graunt vsus health, that hee will deliuer vsus from oure enemies, or that he will help vsus by this meanes or that. VVe can not precizely point vponupon any thing: but it behoueth vsus to hauehave oure eyes ſeeled vp: for God will hauehave vsus too be heere as in a battell. But when all is done, we can not fall but vponupon our feete as they ſay. For all the troubles of this worlde ſhall not let God from leading vsus too the ſaluation which hee hath promiſed vsus, and wherevnto he calleth vsus. The like is to be ſaid of puniſhments. The curſe of God is euermore vponupon the wicked: (that is certaine) and although they bee riche, although they triumphe, althoughe they bee in credite and eſtimation: yet are they not able too call vponupon God, and therefore they hauehave no reſt in their conſciences, but are continually diſquieted, nother can they aſſuage their greefe by the knowledge of Gods goodneſſe, for they hauehave no droppe of ſuch knowledge as was declared yeſterday. So then although God execute not his vengeance vponupon the wicked, to the open ſight of the world: yet ceaſſe they not to be curſed in the middes of their proſperitie: and as for the laſte puniſhment [at the daye of doome,] they can not miſſe of it, they muſte needes come to it though they tarrie neuer ſo long. Yea and when they hauehave liued a long time in ſuche wiſe as God may ſeeme to hauehave bene fauorable to them. to be willing to followe their lure in all things: the ſame is farre woorſe for them, than if they had bene chaſtized in the world. For they muſt bee fayne to pay a deere ſhot for the goodes that they hauehave crammed vp in this world, for their ſotting of them ſelues in all ryottouſneſſe, for abuſing of his gentleneſſe and pacience, and for mocking at him, and at his doctrine, and at all religion. So then the laſt puniſhment whiche God denounceth againſte the wicked, can not miſſe them. But yet in this world it may welynough fall out that they ſhall not be puniſhed at the firſt daſhe, at leaſtwiſe that we can perceyue. Nowe let vsus come to that which Iob ſayeth. The wicked (ſayth hee) ſhall heape vp money as duſt. For God to ſhewe his vengeance the better, ſuffereth the wicked to enrich themſelues after ſuche a ſort, as they ſeeme to be Seagulfes that ſwallow vp all the goods of the world. And certeſſe if a wicked man ſhould neuer proſper: men ſhould not perceiue the puniſhmente that is ſpoken of heere, namely that when he is growne rich, and hath gathered much: yet he can not afterwarde enioy it. If a man ſhould aske thoſe that take ſuche paine to heape vp ryches, what their intent is: O (ſay they) I can not tell what may befall me: for I ſhall growe olde, and I ſhall hauehave neede of ſuccour, many ouerthwartes do befall men, I will hauehave wherewith to help my ſelf at my need: and beſides that, I hauehave children, and I will not leaue them poore. Lo what their aunſwere is which take ſo much paines to enrich them ſelues. Yea, but in the meane ſeaſon, whither it be by reaſon that they reſtreine themſelues from them (as diuers of them be ſo nigardly, as it greeueth them to do themſelues any good, and they dare not helpe them ſelues with their owne, when they want) or whither it fal out that God ſnatcheth their goods out of their hands, (as nowe and then it happeneth that after he hath ſuffered them to hauehave their full ſcope, he ſtrippeth them quite end cleane of them in one moment, and it is ſeene that they and their ofſping are become poore, and no man can tell howe:) wee ſee they can not inioy the things that they hauehave heaped togither. And ſo we ſee that this threatning is executed vpō many: namely, that the wicked ſhall heape vp golde and ſiluer and moueables, and yet in the ende good men ſhall come to bee clothed with them. True it is that bycauſe Gods children walke ſimply and playnly, they may want many thyngs, and it may ſeeme that pouertie threatneth to attache them within a daye or twaine: but yet God prouideth in ſuch wiſe for them, as they alwayes kepe on their way ſtill. VVee ſee then that the godly ſhall ſometymes bee clothed with the ſpoyle of the wicked: but yet for all that, what a thing were it to make a certaine rule of it, and too bynde God to it continually? VVherefore it behoueth vsus to beare alwayes in mynd that Gods iudgements are not euer apparant and viſible to bee ſeene with mens eyes. VVhen we ſee a wicked man rich, we ſtumble at it, ſaying what meeneth this? And when wee ſee the wicked and the deſpyzers of God honoured: it ſeemeth too vsus that God gouerneth not the worlde, and that thinges are guided by Fortune. Behold how faith is vtterly defaced, when we go about to meaſure Gods iudgementes by the thinges that wee can preſently ſee with oure eyes. And therefore let vsus learne too ſuſpende oure iudgementes. Verely if God plucke the wicked mennes goodes out of their hands: let vsus vnderſtand that he fulfilleth the threat whiche wee heare ſpoken of in this place. And if hee doe not: let vsus marke that hee reſerueth the execution of his iuſtice vntill the laſt day, and that he will not bring things to perfection as nowe, bycauſe he will nouriſhe our hope ſtill, and not hauehave vsus wedded to this world, nor ſeeke our felicitie heere bylowe as in a Paradiſe of pleaſure, but to lift vp our eyes aloft and to paſſe as lightly through this worlde as through a iourney, knowing oure ſelues to bee wayfarers and wanderers in this worlde, and that therefore it behoueth vsus to trauell continually to the heauenly and euerlaſting heritage. As muche is mente by that which followeth, which is, That the wicked man ſhall buylde his houſe as a moth, and that it ſhall hee as a watchmans Caban, euen ſuche a watchmans Caban as watcheth the Vyneyardes. VVhen the vnbeleeuers and the deſpizers of God doe buyld, they beare themſelues in hand that they ſhall dwel in them a thouſand yeares after their death. For doth not the ſtatelineſſe that is ſeene in the buildings that are made by the deſpizers of God, ſhewe that they imagine an immortalitie in this world? They beare themſelues in hand, that they ſhall prolong their life by their Palaces. VVhen a man hath builded his houſe to continue for a thouſande yeares, he beleeues that his houſe is tyed to him, and that he ſhall by that meanes be renoumed. But God ſcorneth ſuch ouerwening. For this cauſe Iob compareth the houſes of wicked men, too the houſes of mothes. Howe ſo? The moth marreth and waſteth all things, to make himſelfe a lodging: he eateth cloth, he eateth furre, he eateth all that he findeth, and to be ſhorte, where ſo euer a moth lodgeth, it is alwayes too another bodies coſt and hinderance, and yet notwithſtanding there is nothing but corcuption and vermine in his lodging. VVhen a vinekeeper maketh his Caban to watch the vineyardes, it is but for three monthes: for as ſone as the vinetage is done, down goes the Caban: and although no man ſet hande to it, yet it falleth downe of it ſelfe. Euen ſo it is ſayd here, that the wicked men do make them ſtately houſes, and beare them ſelues in hand that whē they hauehave buylded after that maner, they ſhall dwell in them for euer. But what? VVhat are they themſelues? Euen as a moth, that is to ſay, they hauehave nothing but corruption, and that muſt they be ſayne to carrie with them continually. Seing it is ſo: ſurely their houſes will not continue long. True it is that they ſhall make a great ſhewe for a time: but in the ende God will beate downe their houſes, ſo as they ſhall not abyde in them any long while. Thus ſee yee a notable iudgement that God executeth vpō thoſe that will make ſuch eſtimation of thē ſelues in this world. And for as much as we ſee examples thereof: wee ought too marke them well, and thereby learne, not to neſtle out ſelues in this world, nor to build by guile, wrong, and extortion. Let our building be according to the goods that God hath giuen vsus. And let not ſuch as are well houſed, beſot them ſelues in their owne luſtes to neſtle themſelues here. For let men neſtle themſelues vponupon earth as much as they liſt. and yet ſhall it not barre God from plucking them away. Then let vsus kepe our ſelues well from making our neſt here bylowe: according as it will bee ſayde in the nine and twentith Chapter, that Iob made his reckning that his ſtate ſhould neuer change. But men beguile them ſelues in behighting them ſelues ſuche euerlaſtingneſſe, and God alſo laugheth their fonde preſumption to ſcorne. And therefore if the godly be lodged after their owne minde, yet let them count them ſelues as ſtraungers in this worlde, and let them be alwayes readie to part hence whenſoeuer it ſhall pleaſe God. And if they hauehave not the commodities that were to bee wiſhed: yet let them goe for warde ſtill, and learne to knowe that God aduertizeth them by eyeſight, that this is not the place where they muſt abyde, but that it behoueth them to paſſe further. Thus then ye ſee what we hauehave to remember when we perceiue that our Lorde will not hauehave men too ſet their mindes vponupon the thinges here bylow. Therfore let vsus trauell the right way where hee calleth vsus: and then ſhall wee bee bliſſed, then ſhall euerie of vsus dwell in reſt all the time that he hath to liue, bycauſe we ſhall not bee troubled with the vnquietneſſe which the wicked and the deſpizers of God hauehave. Thus much concerning that poynt. And furthermore, although that both we our ſelues, and alſo our houſes bee nothing but corruption: yet hauehave we this promiſe to comfort vsus, that when wee bee reſtored fully to the heauenly glorie, we ſhall hauehave no more need of theſe materiall buildings here bylowe, yea and that our bodie itſelfe ſhall bee another manner of thing than it is nowe. But yet therwithall let vsus learn alſo, not to build with ſnatching and catching and other leude dealings. For that is the cauſe why oure Lorde doth ſo deſtory the great Palaces that are builded, and throwe them quite downe. According alſo as wee ſee the Prophets threaten, that they ſhalbe the dwelling places of ſhreeke Oules, of wylde beaſts, of birds of pray, yea and of nightcrowes and wylde woodwardes. Our Lorde then doth it not but to auenge him ſelfe of the robberies and extortions that are committed for the buylding of great places, according as it is ſayde in the Prophete Abacucke that when ſuche as hauehave bereft other men of their goods doe build, there is as it were a quire betweene the walles, ſo as one wall ſhall crie oute I am builded vponupon bloud, and another, I of murther. Therefore let the faythfull aduiſe them ſelues well when they builde, that it bee not vppon goodes wrongfully gotten, if they mynde too hauehave ioy of their dwelling. And therewithall how ſo euer the worlde goe, let them not reſt there, to make their neſt of it: but let them be readie to remoue, when ſo euer it ſhall pleaſe God. Nowe furthermore it is ſayde, That the wicked man ſhall die, and not bee buried honourably, and that hee ſhall open his eyes, and ſee nothing. This ſerueth too conclude the matter that hath bene treated of: for Iob meeneth, that it maye well come to paſſe (and ſo it doeth indeede) that the wicked ſhall ſtumble, yea euen after hee hath bene aduaunced. For the thing whereat he looketh, is that our Lorde exalteth the wicked, and afterwarde letteth them fall, yea euen a deadly fall. For as touching their death, they are not buried honorably: and agayne, when they looke about them, they finde no ſuccoure, but are diſappoynted of their longing. Heere we hauehave a faire looking glaſſe of Gods iudgementes, howebeit that we play not thoſe which held argument againſt Iob: (that is too wit) that wee goe not about too inforce God too ſet things in their perfecte ſtate. For that ſhall not bee done till the laſt day. Yet in the meane ſeaſon, it behoueth vsus to bee warned, to looke vponupon Gods hande, as ofte as our Lord ouerthroweth the wicked and beateth them down. VVee muſt not in this poynte ſeeke any chaunce as the children of this world do, whiche imagin a wheele of Fortune, where as menne are hoyſed vp alofte: and afterwarde let fall agayne. For the chaunges and returnings which we ſee in the world, are not things that happen by aduenture, but it behoueth vp too father them vppon the hand of God. As howe? Sometimes hee puniſheth them that hauehave abuſed his grace, and ſometimes hee beareth with them, ſo as it is not perceyued that hee myndeth too puniſhe them: but yet they ſhall hauehave ſo much the more terrible account to make, as I hauehave touched alreadie. Notwithſtanding, if wee ſee the wicked fall, it behoueth vsus to knowe, that God did not aduaunce them without cauſe, but that the ſame was to the ende that their fall ſhoulde be the greeuouſer, euen to breake their necke. Then after they had beene hoyſed vp aloft, God muſt make them to fall after that faſhion. Furthermore, it is not for nought that their buriall is ſpoken of heere. For although it bee neyther heere nor there in reſpecte of our ſaluation: yet are there two things to be conſidered. The one is, that the wicked doe at their death defye, God and nature, and thinke too prolong their greateneſſe and pompouſneſſe ſtill in ſpyte of nature when oure Lorde conueyeth them into rottenneſſe. Yea euen then do I ſay the wordly and fleſhely men make muche more brauerie than in all their life afore. For their ſumptuouſe buriall is too ſaue their memoriall from periſhing, that men might ſpeake of it for euer. So then we ſee, that the fooliſh curioſitie which the worldlings and vnbeleeuers vſe in beeing buried with great pompe, is to continue their pride in deſpite of God. But God laugheth ſuch preſumption to ſcorne. For hee diſappoynteth their expectation, (in ſo much that whereas they purpoſed to be buried honorably) diuers times he hath giuen them a cleane contrarie buriall. Marke that for one point. But yet it is alſo to be conſidered, that buriall was brought in by God. It is no inuention of man without good grounde: but it is Gods ordinance, to the end it ſhould be a witneſſe vntounto vsus, of the reſurrection & euerlaſting life. VVhen men be buried, they are layde vp in the earth as in a ſtore houſe, vntill they maye bee rayſed vp agayne at the laſt day, and ſo our buriall is vntounto vsus as a looking glaſſe of the reſurrection. Therefore when the wicked are diſappoynted of buriall, it is as much as if oure Lorde vttered his curſſe vponupon them after a viſible manner, yea euen as well in deathe as in life, according as it is ſayde heere. And yet notwithſtanding, lette vsus marke, that if the wicked bee buried honourably, wee muſte not bee troubled at it, nor thinke that God hathe forgotten hym ſelfe, or that hee executeth not his iudgementes in conuenient time, for wee ſee what the Scripture ſayeth of the riche man: namely that he was buried. And what ſayeth it of Lazarus? There is no mention made of his buriall: in ſo much that it is not known whether he were eaten with dogges, or whether he were caſt abroade into the feeldes. The Scripture ſpeaketh not of it: it ſpeaketh but of the buriall of the riche man. Contrariwiſe, if Gods children happen ſometimes to lye vnburied. is it to be concluded therfore, that they are accurſed? No: like as when the wicked are buryed, it is not too bee ſayd that they are bleſſed in their death. But it is to ſhewe vsus, that God executeth not his temporall puniſhmentes after one egall rate in this worlde, but reſerueth the chiefe to himſelfe till the latter day. As much is to be ſayd when wee ſee good men burned, and put to open ſhame, and Gods children periſhe with the wicked, yea as touching the bodie, ſo as they bee caried to the gallowes. For although they bee the martyrs of Ieſus chriſt, and that that ſlaunder bee more honour to them before God, than all the preſerments in the world: yet not withſtanding, God gyueth them not burīall. And howe commeth that too paſſe? Howe falleth out the threatnings againſt the wicked, that is ſpoken of here? It behoueth vsus to come backe to that which I hauehave ſayde: (namely) that they be ſuche iudgementes as are hidden and incomprehenſible as yet, and that it behoueth vsus to tarie till our Lorde bring vsus to that daye, wherein all things ſhall bee diſcouered. In the meane ſeaſon, let vsus knowe that the heauen ſhall ſerue for a tumbe too ſuche as are ſo martyred, I meane too the innocents that are put to reproche by the wicked and the perſecuters. And that if they had the honorableſt buriall in the worlde, it were nothing in compariſon of the benefite and priuiledge that God giueth them. For can a man finde a more honourable tumbe than the heauen? But oure Lorde maketh that to ſerue for a tumbe for his children, when he bereaueth them of common and ordinarie buriall. And ſo if it pleaſe God to hauehave vsus buried: let vsus know that the ſame is as a record of his goodneſſe. And if hee bereeue the wicked of their buriall: let vsus alſo behold his vengeance, both in their life and in their death Yet notwithſtanding, let vsus learne to refraine our ſelues, and to hauehave our eyes as it were cloſed vp in reſpect of his ſecrete iudgemenres, vntill we become vntounto the laſt day, where hee will ſhewe vsus the things perfectly, which are now out of order.
Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying him to make vsus feele them more and more, that wee may bee ſorie for them in ſuch wiſe, as we may deſire nothing but to bee gouerned by his holie ſpirite: and therewithall let vsus beſeech him humblie, too vouchſafe to vſe his infinite merciemercy towards vsus, in releaſing the offences whereby we be bound before his iudgement, and that we may ſo paſſe through the world, as we may not be wedded to worldly things, but ſtabliſhed in fayth and hope, vntill our Lorde hauehave called vsus into his Kingdome, where we ſhall fully ſee the things of which we know but a ſmall portion as now: and that in the meane while wee may bee ſtrengthened againſt all the ſtumbling blockes of the worlde, and neuer ceaſſe to giuegive glorie to oure God, notwithſtanding that ourfleſhly reaſon comprehend not the huge depthes that are in his workes. That it maye pleaſe him to graunt this grace not only to vsus, &c.