Sermons on Job, Sermons · Chapter 34 · Sermon 132
The .Cxxxij. Sermon, which is the fift vponupon the .xxxiiij. Chapter.
21 The eye of Gods is vppon euerie mans wayes, and he ſeeth all the ſteppes of a man.
22 There is no darkeneſſe nor dimneſſe, ſo thick, where they that woorke iniquities maye hyde themſelues.
23 God layeth not more vponupon man, ſo that he walke with God in iudgement.
24 He breaketh the mightie without inquiſition, and ſetteth others in their place.
25 For he bringeth their workes to light, and turneth the night to breake them.
26 He ſmiteth them as wicked in the place of the Seers.
WE ſaw yeſterday, that if God liſt to puniſh men, he needeth not to make any great preparation, nor to arme men, nor to borrowe ſtrength elſewhere: for hee coulde deſtroy all things with his onelyonly looke. Therefore hee needeth not to ſerue himſelfe with mans hande of any neceſsitie. True it is, that ſometimes hee doth ſo: but that is to ſhew, howe that all things are ſubiect too him, and that there is no creature which yeldeth not itſelfe to his ſeruice, yea euē to execute the puniſhmēts that he mindeth to hauehave done. But yet for all that he needeth not to prepare himſelf long afore hād for puniſhing of vsus. And hereby wee be put in minde too humble our ſelues vnderunder his mightie hande, aſſuring our ſelues that there is no way in this world, to fence our ſelues when he is agaynſt vsus, but that he ſhall execute whatſoeuer hee hath determined in his owne purpoſe. And ſo men may well exalt themſelues in pride: but in the ende they ſhall feele, that they are not of power to reſiſt God. And now folowing the ſame matter which wee hauehave touched alreadie, Eliu addeth, that God dooth theſe things, not of an abſolute [or lawleſſe power,] but bycauſe bee knoweth mens wayes, and marketh all their ſteps. So thē if any of theſe great chaſticements happē, ſo as a mightie people be ouerthrowne in battel, and a Realme conquered: let vsus aſſure our ſelues that God vttereth not ſuch power without cauſe, but that hee doeth it through his iuſtice. And though wee perceiue not the reaſon why God vſeth ſuch rygour: let vsus referre the knowledge of the whole vntounto him, as too whome it belongeth, and let vsus content our ſelues with the knowledge of that whiche is ſhewed vsus heere, namely, that the wayes of men are knowne vntounto him. Howe happeneth it that oftentymes we enter into diſputation of Gods iudgements, and thinke them ſtraunge. It is bycauſe we ſee not ſo cleerely as he doth. Howbeeit, foraſmuch as it is his office to iudge of mens wayes, let vsus agree with him, and although we ſee not why he doth it, yet let vsus aſſure our ſelues that his cace will alwayes fall out to be good and rightfull, ſeeing that he ought to chaſtice not onelyonly [particular] perſons, but alſo whole Nations and Countreys. This ſaying, that God marketh mens paces, is taken two wayes in the Scripture. For ſometymes it is referred to Gods promiſes, bycauſe he is carefull too gouerne vsus. But in this text (as alſo in manie others) it is ſayde, that God beholdeth our ſteppes, bycauſe nothing is vnknowne too him, but all oure whole lyfe muſt come too account before him. Therefore let vsus walke as before his eyes: for it ſhall bee in vaine for vsus too hide our ſelues, according alſo as Eliu addeth, that there is neither darkeneſſe nor miſt ſo thicke, that the wicked can bide themſelues in it. And not without cauſe is thys added. For wee ſee that althoughe eueryevery man confeſſe that God beholdeth all our workes, and muſt needes bee oure Iudge: yet notwithſtanding, men doo for all that bleare their owne eyes, and not conſider that God perceyueth them. And ſurely it is not for naught ſayde in the Pſalme, that the wicked beare themſelues in hande, that God ſeeth not their craftineſſe and malice at all. Alſo they are vpbrayded by the Prophet Eſay, that they dig themſelues caues vnderunder the earth, too hide themſelues from God. Seeing then that hypocriſie doth blind men ſo ſore: It is needefull too marke this ſentence, that there is no darkeneſſe ſo thicke, that can hide the wicked from Gods ſight. And for the better conceyuing heereof, it behoueth vsus firſt of all too remember what I hauehave touched: namely that men, although they bee ſure that they ſhall one daye come before the iudgement ſeate of God: doo neuerthe leſſe ſeeke ſtartingholes, and therevpon ouerſleepe themſelues in their lurking holes, as though they coulde beguile God. See what an hypocriſie is this. And heerewithall let vsus marke, that men deceyue themſelues in ſhrinking away after that ſort from God, in that bycauſe they themſelues hauehave loſt their remembrance, they thinke that hee alſo hath turned his backe, and remembreth not their miſdeedes. Let vsus not beguile our ſelues with ſuch imaginations. For although he diſcountenance things for a time, yet in the ende hee will ſhewe that hee forgat not his office, which is to be iudge of the whole worlde: and not onelyonly to bring euerie mans works to light, but alſo euen their deepeſt thoughtes, according as it is his propertie to ſearch mens hearts, and it is not in vaine that he chalengeth that title to him. Therfore mark here two points which wee hauehave too conſider in this text. The one is, that we muſt bethinke vsus of the vice which is ſo deeply rooted in vsus: that is to wit, that we thinke not to ſcape Gods hand by our ſtartingholes: and after as we be drunken in our ſinnes, ſo alſo thinke wee that God hath his eyes ſhet and blindfolded, or elſe that hee hath a curtaine drawne afore him, ſo as hee cannot perceyue the things that wee hide. Howbeeit on the other ſide, and for the ſeconde poynt, let vsus marke howe it is ſayde, that all our darkeneſſe ſhall bee diſcouered before him when bee liſteth. And therevpon let vsus take warning that we thinke not our ſelues to hauehave made the better market, where mē are not priuie too our naughtineſſe. For the very cauſe that ſendeth many too deſtruction, is for that they go for good men, or at leaſtwiſe can ſtop the mouthes of ſuch as are not priuie to their wickedneſſe: for thē they triumph, and dare ſpight God himſelf. But let vsus aſſure our ſelues that we ſhal hauehave gayned nothing by our deceiuing of the world. For how goodly ſhewes ſoeuer we hauehave made, in the ende wee muſt come before the heauenly Iudge, who will open the bookes that were faſt ſhet before, and cauſe his great day too appeare, too the intent too bring all the darkeneſſe too light which as nowe keepe things in huckermucker. And this is the cauſe why the holy Scripture ſpeaketh ſo often of it. It is not in one place nor at one tyme onelyonly, that it is ſayd, that there is no darkneſſe before God. But for what cauſe is this ſentence ſo often repeated? It is bycauſe wee cannot bee perſuaded of it. For when wee hauehave eſchued the ſhame of the world, wee beare oure ſelues in hand that God ought not too ſtirre our filthineſſe, nor too diſcouer it. But let vsus aſſure our ſelues hee will make the knowledge of it too come euen vntounto heauen. Seing then that wee cannot bee perſuaded of it, it is no ſuperfluous thing that the holy▪ ghoſt doth ſo often tell vsus, that God will iudge after another faſhiō, than mortall men doo now adayes. And that is the cauſe why it is purpoſely ſayd heere that the ſinners ſhall not hyde themſelues there: as if Eliu ſhoulde ſaye, it commeth dayly too paſſe, that mens eyes are ſo dazeled, as they take their vices for vertues, yea and are ſo euill minded, that it dooth them good to bee flattered, according as we ſee that when euill hath full ſcope, there is no more condemning of vices, but eueryevery man vpholdeth them. So then it may come too paſſe (as is ſeene by experience) that vice ſhall reigne, and that there ſhall bee ſuch a floud of iniquitie, that all things ſhall bee turmoyled among men, and there ſhall bee no more iudgement, nor diſcretion with them: but yet for all that, it muſt goe farre otherwyſe before God. VVherefore let vsus learne too lift vppe our eyes aboue the worlde, and by fayth beholde Gods iudgement which as nowe is hidden, knowing that there all things muſt bee diſcouered, according as it is ſaide in Daniell, that the bookes ſhall bee layde open, that is too ſay, that the recordes ſhall be layde before vsus. VVhat maner of recordes? Not of paper or parchment, but of our owne conſciences, ſo as eueryevery man ſhall bring his araignment, not written, but ingrauen ſo deepely, as there ſhall bee no more diſguiſing of it. And beſides that, God himſelfe ſhall bee there in the perſon of his ſonne, with ſuch light, as all thinges ſhall bee knowne, yea euen whiche are nowe vnderunder deepe dungeons. All theſe things muſt then bee ſeene both of the Angelles of heauen, and of all creatures. Let vsus bethinke vsus of this, too the ende wee may walke in an other maner of feare, than we hauehave done, and ridde our ſelues from all hypocriſie: for wee cannot amende our market by flattering our ſelues (as is ſayde afore.) Finally, let vsus learne, not too make oure reckening withoute oure hoſte: but as often as the cace concerneth the examining of oure life, let eueryevery of vsus cyte himſelfe before Gods preſence, and therewithall conſider how it is ſayde heere, that ſeeing it is his office too ſerche mens heartes, yea and euen theyr deepeſt thoughtes: it is too no purpoſe too quitte oure ſelues as nowe before men, bycauſe wee cannot thereby eſcape his hande. Therefore let vsus learne too examine oure ſelues after that ſort, and furthermore ſuffer our darkeneſſe too bee lightned by Gods woorde, ſeeing that this poynte alſo is attributed vntoo him. It is ſayde in this ſentence, that there is neyther darkeneſſe of death, nor …ye mist ſo thicke, as can byde thoſe that woorke wickedneſſe. Therefore the Apoſtle in the Epiſtle too the Hebrewes witneſſeth, that like as God knoweth mennes heartes, ſo hee will hauehave his worde too bee as a two edged ſworde too cut aſunder our thoughts and affections, yea and too enter euen vntoo the maree, too diſcouer the things that are hidden in vsus. And Sainct Paules meening is, that when Gods worde is preached, wee muſt needes bee reproued, as though all our articles were written agaynſt vsus, and our whole life were layde afore vsus, that wee maye bee conuicted, and vtterly caſt downe, too the ende too glorifie God, by acknowledging howe greatly we bee guiltie before him. And therefore let vsus not onelye cyte our ſelues before Gods iudgement ſeate, too the intent too correct all feynedneſſe: but alſo as oft as his worde rubbeth our ſores, and rebuketh oure vyces: let vsus take it paciently, and not preſume too bee willfull. For what ſhall wee winne by it? VVe ſee many men now adayes which chafe and frette if their vices bee touched: for they woulde that folke ſhoulde beare with them ſtill. And that is all one as if they woulde not that God ſhould hauehave anie authoritie more ouer them, nor bee any more theyr Iudge. But if they conſidered well what is ſayd here: they would not bee ſo dull as they are ſeene too bee, in that they bee alwayes newe to learne what things are. If a manne ſhew them anye thing that is commonlye knowne: they are as ſcornefull of it as may be. And why? Bycauſe they neuer felt the auayleableneſſe of this doctrine, how there is no darkneſſe in Gods ſight, but defyle themſelues, hanging their groynes downe too the grounddwarde lyke ſwyne, and ſleeping after ſuch a ſorte, as it ſhoulde ſeeme vntoo them that all their ſinnes are nothing, notwithſtanding that the number of them is ſo great, as they may ſeeme to bee as it were ſaped in them, but yet their filthineſſe ſtinketh not vntounto them bycauſe they themſelues are rotten in it. Therefore it would behoue them too thinke a little vponupon this leſſon, and then would they be more quiet whē men ſhew them their vices. And it is a wonder to ſee, that although many mēs wickedneſſe is apparāt to the world, inſomuche that euen little children can iudge of it: yet notwithſtanding, they aduaunce themſelues agaynſte God, and deſpiſe him, and will not abyde to be rebuked. And what a ſhame is it? I ſpeake not of things vnknown, neither ſtande wee here vppon the examination of mens thoughtes, nor of ſeeking vnderunder the earth for the things that are vnknowne too men: but the worlde ſeeth that the miſcheefe doth ſo ouerflow, as it is pitifull. The very ayre ſtinkes of it: and yet notwithſtanding theſe good Catholikes that would bee taken for good Chriſtians, and hauehave alwayes the Goſpell in their mouth, (yea too bite it like maſtie dogs that are mad) woulde that men ſhoulde ſtill diſſemble it: and they thinke that men do them great wrong to diſcouer their lewdneſſe, which (to ſay truth) is not diſcouered by vsus, but onelyonly ſpoken of bycauſe all men knowe it. Yet neuertheleſſe (as I hauehave ſayd) they that cannot nowadayes abyde that God ſhould lay open their lewdneſſe, to the ende that they might bee aſhamed of it, and repent it, ſhall feele in the end that they muſt be faine too come before his iudgement ſeate, where there ſhall bee no more darkneſſe nor miſt to hide them. So then let vsus vnderſtande, that it is greatly for oure profite, that God doth nowadayes ſende vsus his worde too inlighten vsus: that we may well bethink vsus of our ſinnes: Inſomuch that although wee hauehave not knowne them for a time, yet they maye come too our remembrance, and wee put the thing in vre whiche I hauehave alledged oute of Saint Paule: which is, to caſt our ſelues downe, and to be aſhamed before God, and too condemne oure ſelues by feeling the naughtineſſe that is rooted to deepe in vsus. Beholde, I ſay, how God worketh our ſaluation, by making vsus too feele ſuch a power and affectualneſſe in his worde, as we indeuer too examin our whole life throughly, to the ende to miſlike of it: but as for thoſe that are ſtubborne and deſpiſe God, and come like ſtraught men to iuſtle agaynſt him, and cannot abide any warning: hee muſt ſend them as vnreaſonable folke, to the daye whereof Eliu ſpeaketh heere, wherein there ſhall be no darkeneſſe nor couert ſo cloſe, but it ſhall be layde wyde open, yea euen before all creatures. They cannot nowe indure that God ſhoulde make them aſhamed, to the ende to burie their ſinnes for euer: howbeeit (ſpight of their teeth) both Angels, men, and deuilles, muſt knowe their wickedneſſe, and they muſt bee aſhamed eueryevery where by the power of this light which ſhall diſcouer all ſecrets. Thus yee ſee howe wee ought too applie this text too our inſtruction. For ſurely our Lordes threatniug of men with the great daye, is too the ende they ſhoulde preuent it: and ſo the remedie is readie for vsus. As I hauehave earſt ſayd, God delayeth not the inditing of vsus till wee appeare before him altogither: but he executeth his iuriſdiction dayly by the Goſpell, according alſo as our Lorde Ieſus Chriſt ſayth: that when the holy ghoſt came he ſhould iudge the worlde. Therefore, when the goſpell is preached, then doth God execute a ſoueraine iuriſdiction, not properly vppon mens bodies, as they bee at this day, but vponupon their ſoules: and hee will hauehave vsus to be condemned there for our own welfare. And therefore (as I hauehave touched alredie) ſeing that God doth ſo much and ſo often warne vsus, that wee muſt in the ende come to the great light: let vsus not ſtil ſhet our eyes wilfully, nor wittingly be blinded when he ſendeth vsus his word to diſcouer our filthineſſe, and to ſhew vsus that we cannot hide our ſelues from his ſight. And ſo let vsus profit our ſelues by the meane that is giuen vsus at this daye. But if wee play the wilde beaſts, and ſeeke lurking holes ſtill: yet in the ende we ſhall feele (whether we will or no) how it is not ſayd in vaine, that there is no darkneſſe before God. For he will make vsus to beholde thoſe things in his countenance and glorious maieſtie, which wee woulde not ſee heere in the mirrour of his worde. And Eliu addeth immediately, that he will not lay more vponupon men, that they ſhould come to iudgement with him. This text is dyuerſly expounded: for ſome take it, as though God would lay no more burthen vppon a man than hee ought, and than a man coulde beare. But when the whole proces of the text is well conſidered, wee ſhall finde that foraſmuche as this treatiſe concerneth Gods iudgements, Eliu vpholdeth, that God afflicteth vsus not after ſuch ſort as we may hauehave occaſion too pleade agaynſt him. It behoueth vsus alwayes too conſider what matter hee dealeth withal. If a man will knowe what is ment by a ſentence, let him conſider with himſelf: the cace concerneth ſuch a thing, that is the groūd which is treated of, and therevnto muſt the whole ſequele bee referred. Then if all things bee conſidered, the generall grounde of this text, is that men may peraduenture grudge agaynſt God, but in the ende they ſhall be confounded. And why? For although God ſeeme as nowe to handle vsus with great rigour: yet when things are throughly well knowne, our mouthes ſhall bee ſtopped and God ſhall bee glorified, as it is ſayde in the one and fiftie Pſalme. Let vsus marke well then, howe it is ſhewed vsus heere, that for all our fayre pleading agaynſt God, our cace ſhall quayle in the ende. And why? For it will bee founde, that God hath not handled vsus vnindifferently, nor layde too ſore a burthen vppon vsus, that is too ſay, hee hath not afflicted vsus out of meaſure. For although hee doo nowe and then ſtrike men more than they are able too beare: yet is it not more than reaſon, nor more than they hauehave deſerued. And heereby we be put in minde of the pryde, or rather of the rage that is in vsus, which driueth vsus too murmure agaynſt God. For howe doo wee pleade with him? It ſhoulde ſeeme by vsus, that there is ſome Iudge or Vmper by whome hee ſhould bee iudged. If God were to make an accounte, ſhould we be the bolder too ſpight him, when hee handleth vsus not after our owne liking, and that thinges come not to paſſe as wee would hauehave them? Then let vsus learne, that men are here condemned of the diueliſh pryde which prouoketh them to pleade againſt God. Howbeit, it behoueth vsus to conſider well, that God will not abace himſelfe ſo farre as too anſwere vsus when wee ſummon him to the lawe: hee will not in this cace appeare as oure counterpartie. True it is (as I hauehave declared afore) that hee will doubtleſſe come thither: but to what ende? Euen to ſhewe the thing that is tolde vsus heere: that is to wit, that although we had the power to cyte God, and that he were to make anſwere, ſo as hee were bounde to cleere him ſelfe of all his doings, and we might hauehave our tung at wil to ſpeake againſt him: yet would that ſtand vsus in no ſtead: for it the end when it comes to the vpſhot, it will be founde that God hath not charged vsus too ſore nor aboue reaſon. And why? Bycauſe our ſinnes are knowne vntounto him, and ſo known, as he can tell what meaſure of chaſtizement wee deſerue for them. But the welſpring from whence this pryde commeth, is for that we would be our owne iudges to iuſtifie our ſelues. And who hath giuen vsus ſo great authority? Behold, all iudgement is giuen vntounto our Lorde Ieſus Chriſt: and therfore it behoueth vsus to come before him with al lowlyneſſe and reuerence, to heare and receiue what ſo euer he pronounceth vponupon vsus without any gayneſaying. But euerie of vsus will be beleued in his own cace, and therfore we graunt not ſo much to God as to mortall men. For in worldly iuſtice, he that is ſet in the iudgement ſeate muſte not bee both iudge and partie, (and yet notwithſtanding hee will oftentimes iudge wrongfully, for men are corruptible. But yet for all that, men chaunge not in that behalfe as touching the outwarde order that God hath ſet. And what then ſhall wee doe when wee come before his glorious maieſtie? So wee ſee alſo, that the cauſe from whence this miſcheefe proceedeth, is the ſame that I hauehave touched: namely that wee eſteeme our workes after our owne fancie. Neuertheleſſe yee ſee heere, that God reſerueth iudgement to him ſelfe. It belongeth to me (ſayth hee) to conſider your ſteppes. It is I that doe marke you and ſearch euen to the bottome. It is not for you to meddle with that matter. For who ſo euer thruſteth in himſelfe to play the iudge, taketh vponupon him that which is not dewe to him: what is to be done then? when our Lorde afflicteth vsus, let vsus referre oure matter vntounto him, aſſuring our ſelues that he ſpieth many vices in vsus which are hiddē from oure ſelues. Behold Lorde, true it is that I perceyue not the hundreth part of my faultes. And why is that? Euen bycauſe I am blynde, bycauſe I am ſhaped in euill, and bycauſe the Deuill hath as it were bewitched me. O Lord that I could firſt of all perceyue better the iniquities that I hauehave committed before thee, and yeeld my ſelf giltie: neuertheleſſe, for as muche as I am not a competente iudge to conſider of myne owne faults, and yet thou haſt done me the honour to become my iuſt iudge thy ſelfe: I put my cace into thy hande, aſſuring my ſelfe that thou ſeeſt things in me that are vnknowne to me. Lo why it is expreſly ſayd in this texte, that although we went to law with God, yet ſhould he not bee founde, in our daunger. Then lette vsus not preſume too pleade with him: For howe fayre ſhewes and coloures ſo euer we hauehave before men: we ſhall be confounded in all that we take in hand, when we come before God. Thus yee ſee in effecte what Eliu ment to ſay in this verſe. Heerevnto he addeth, that God will breake the mightie, yea euen without inquiſition, and put others in their place. And why? For he will bring their workes to light, and turne the night to the darke, to the ende too breake them. VVhereas he ſayth that God will breake the mightie without inquiſition: it is to the ende to make vsus feel better the authoritie which we deſpize ſo boldly, bycauſe we be too dull. True it is that ſome in ſteade of this word inquiſition, doe tranſlate number: as if it were ſayde, althoughe the mightie were infinite in number, yet notwithſtanding God would not fayle to breake them. But worde for worde it is thus: hee will breake the ſtrengthes or multitude of men: For the word importeth either of both: and afterwarde there followeth, there ſhall be no inquiſition. For as muche as the worde inquiſition is there: and that it ſignifieth properly to ſearch or make inquirie: no doubt but Eliu ment to ſay, that God needeth not to make any inquiſitions as earthly iudges do. For in as muche as they are creatures, there is no ignorance in them, and therfore they are fayne to helpe them ſelues by ſuch meanes. For they can not propheſie of things. But for as muche as all things are open before God, he will iudge men withoute any ſuch kynd of proceding as we ſee in common weales in this world. But yet there is more in it: which is, that Eliu ment to betoken, that God will not alwayes make vsus priuie why he executeth his iudgementes, but we ſhall be blynde in that behalfe. This inquiſition then whereof he ſpeaketh, is properly referred vntoo God in chaſtizing men. As if it were ſayde, when iudges make out a proces, it ſhall bee commoned of, and the forme and ſtyle of it ſhall be obſerued, ſo as men ſhall knowe the thinges, and afterward the ſentence ſhall bee publiſhed, that men may knowe the crymes of the offendour, and after what ſorte he was conuicted. But we muſt not meaſure Gods mightie power and authoritie by theſe laws of men. And why? For hee will breake without inquiſition, that is to ſay, without ſhewing vsus why? He will not always publiſh his ſentence: mens offences ſhall not alwayes be rehearſed there: neyſhal it be vttered why we are puniſhed: that ſhall be hiddē from vsus: But yet in the meane while, he will not ceaſſe to put his iudgements ſtill in execution. Nowe wee ſee the naturall ſenſe of this texte. But yet notwithſtanding hee addeth, that this thing is not done vniuſtly: For God (ſayth he) wil bring their workes to light. Although then that God puniſhe without inquiſition (that is to ſay without ſuche forme of proceeding as is requiſite in worldly pollicie:) yet doth he all things with reaſon and vprightneſſe. And if this bee not perceiued at the firſt day, let vsus tarie till all things be diſcouered, and till he bring the things to light whiche are nowe wrapped vp and confounded together. And heere wee hauehave to take warning, that wee flatter not our ſelues as we hauehave bene wont to do. For behold what is the cauſe why wee doe continually followe our owne ſway, when God ſeemeth to ſpare vsus, and thinke wee hauehave libertie to doe euill bycauſe we are vnpuniſhed. It is bycauſe that when God beginneth too chaſtice vsus after the common maner, we perceyue it not, but are forepoſſeſſed with a blockiſh and fleſhely careleſneſſe. And afterwarde when it commeth to great roughneſſe, we be ſo diſmayd, as we know not where we be if he thunder vponupon the ſuddeine. VVhichWhich thing he doth when he thinketh good. For after hee hath for borne a long time, hee needeth no more but to lift vp his hand and men periſh in the twinckling of an eye, as hath bene ſayd afore. Therefore to the end that euerie of vsus may ſtirre vp him ſelf with it both earely and late: let vsus remember this texte, that God will not make long proces in puniſhing vsus, nor is bound to any laws. Let vsus conſider (I ſay) that we muſt alwayes be in a readineſſe, and not delay til he ſmite vsus, but rather aduiſedly preuent his iudgement, according as it is ſayd that the man is happie which hath a carefull heart. Furthermore let vsus alſo remember this horrible threatning, that when the wicked ſhall ſay, peace and all goeth well with vsus, then ſhall deſtruction fall vponupon their heads. So then let the faythfull vnderſtande, that when God liſteth to puniſhe them, hee needeth not to beginne at one poynt, and afterwarde too delay ere he can goe forwarde with his worke, as mortall men do, by reaſon of the lets which they hauehave. And why? Hee will condemne and execute his ſentence all at once: he needeth not to trouble himſelf with making long proces for vsus: wee ſhall hauehave no leyſure to breathe vponupon the matter, neither ſhall we pine in diſtreſſe, till wee may bee quite diſpatched at his hand, but we ſhall bee confounded quickly, as if heauen fell downe vponupon our heades. Then if we will not be ouerwhelmed with Gods horrible vengeance: let vsus feele our owne faultes. Furthermore, when we feele them, let vsus aſſure ourſelues, that we hauehave wherwith to comfort ourſelues in him, at leaſtwiſe if we be ſorie for them, and ſeke not to hide them, but lay them opē before our God, and ſorowfully condemne them, that we may receiue merciemercy at his hand. For it is ſayd that he quitteth thoſe that condemne them ſelues: and burieth their ſinnes, which hauehave them before their owne eyes, and willingly confeſſe them vntounto him. Therfore let vsus not doubt but that God will wipe out all our faults if he ſee that we confeſſe them freely. Yea, but yet muſt we paſſe this way alſo: namely to beare in mynde this ſaying, that God puniſheth without inquiſition: to the end that euerie of vsus do his dutie in entering into himſelf, and in examining his life throughly, that we may be aſhamed and humble our ſelues. And nowe it is ſayd, that God hauing ſo broken the great and mightie men, doth put other in their places. And againe on the other ſide it is ſayd, that hee puniſheth them in open ſight, yea and that he puniſheth them as offenders. I hauehave ſayd alreadie, that whereas it is ſaid, that God diſcouereth their workes, and puniſheth them in ſuch ſort: it is to the end that we ſhould alwayes ſtand in awe of Gods iuſtice, and not imagine that hee vſeth any tyrannie or crueltie. Therefore let vsus kepe vsus from ſurmiſing any ſuch power in God, as ſhuld be vttered without reaſon. True it is that the reaſon which he holdeth, is vnknown vntounto vsus, and we muſt be cōtented with his onelyonly & ſingle will, as with the only rule of right: and howſoeuer the world goe, let vsus not wickedly imagin, that God dealeth croſſely and ouer thwartly, or that he iudgeth otherwiſe than with reaſon: but contrariwiſe, let vsus fully beleeue, that althoughe his iudgementes ſeeme ſtrange vntounto vsus, yet are they ordered by the beſt rule that can be: that is to wit, by his will which ſurmounteth all rightuouſneſſe. This is the thing that Eliu declareth in this texte: And the ſame ought to ſerue cheefly for vsus. Then if any man bee afflicted in his owne perſon, he ought alwayes to conſider that God is rightuous, to the end he may repent him of his faults, for we ſhal neuer hauehave true repentance, except we know that God afflicteth vsus iuſtly: neyther can we glorifie God, and confeſſe him to be rightuous except we hauehave firſt condemned our ſelues as I hauehave ſayd. Thus ye ſee how we muſt apply to oure ſelues this doctrine, that God diſcouereth mens workes and bringeth them too light when hee puniſheth them. Verely although we examine not word for worde the ſinnes and offences that we hauehave committed: yet notwithſtanding the chaſtizement whiche God ſendeth vsus, ought to profite vsus in that behalfe. And therfore it is ſayd, that God puniſheth them inſtead of the wicked. that is too ſay, in ſuch ſort as the wicked, to ſignifie that they can winne nothing by their replying, nor alledge any thing to cleere themſelues, ſpecially ſeeing they appeere not to be cleere before men. Mark that for one point. And another is, that he ſayth, that he putteth others in their place. And that is to the end we ſhould know the cauſe of the chaunges which happen oftentimes in this worlde. According alſo as it is ſayd in the hundred and ſeuenth Pſalme, which is a right expoſition of this ſentence. VVee be as it were ſtraught, when wee ſee a plague to vnpeople a countrie, or if there happen a famine, or if the land that hath bin very fruteful becommeth barren, as if ſalte had bin ſowne vponupon it: or elſe if all things be ſo troubled with warres, as a countrie is layd waſte, or the Princes therof are changed: when we ſee any of theſe things, we are aſtoniſhed. And why? For we know not Gods prouidence which raigneth aboue all worldly meanes, neither do we thinke vponupon men. For if we conſidered after what ſort men behaued thēſelues, we would not thinke it ſtrange that God ſhould make ſuche chaunges and alterations. Thus ye ſee why it is expreſly ſayde, that God putteth other in their places: namely, to the end that when wee ſee things change in the worlde, wee ſhoulde not thinke it any noueltie. And why? For therin God ſheweth himſelf to be a Iudge. Let vsus not father them vponupon fortune: but let vsus aſſure oure ſelues that God doth there vtter his arme, bycauſe men can not mainteine them ſelues in the poſſeſsion of the benefites which he had beſtowed vponupon them. And therevpon let vsus conſider what our vnthankfulneſſe is, that we may amend it. For as ſone as our Lord hath made vsus fatte, and ſet vsus vp in any welth: byandby wee turne our ſelues too kicking againſt him, like horſes that are too much pampered. And is it any wonder that God layeth his hand vponupon vsus, ſeeing we are ſo proude and vnthankfull? Let vsus marke what the modeſtie of men is nowe adayes. VVhen God doth them any good, do they ſo behaue thē ſelues as they may poſſeſſe it long? No: But contrariwiſe, they ſpight God to the ende he ſhould bereeue them of it by and by. Seing then that the pride and vnthankfulneſſe is ſo heydous, as I hauehave ſayd: we muſt not grudge at the change of things, nor at the great number of alterations. And why? For we prouoke God vntounto it? Howbeit, it is not inough to knowe that God taketh away one people and putteth another in their place, and ſetteth newe inhabiters in a countrey, and remoueth men after that ſort: It is not ynough (I ſay) to knowe theſe things, yea and that hee doth them iuſtly: but alſo euen when wee be in our beſt ſtate, let vsus praye him to graunt vsus the grace to inioy his benefits in ſuch wiſe, as wee may ſtill poſſeſſe them, and bee guided by them, to the euerlaſting heritage which is prepared for vsus in heauen. Thus yee ſee how we ought to put this ſentence in vre: and as for the reſt, it ſhall bee reſerued till tomorow.
Now let vsus fal downe before the face of our good God with acknowledgement of our ſinnes, praying him to receyue vsus to merciemercy, & therwithall (after he hath humbled vsus vnderunder his mightie hand, and made vsus feele his iuſt corrections to our amēdment) to indue vsus with the gracious gifts of his holy ſpirit, and to increaſe thē more and more in vsus, till we be fully refourmed to the glorious image of his righteouſneſſe and Maieſtie. And ſo let vsus all ſay: Almightie God our heauenly father, we acknowledge &c.