Sermons on Job, Sermons · Chapter 5 · Sermon 18
The eightenth Sermon, which is the ſeconde vponupon the fift Chapter.
3 I hauehave ſeene the foole taking roote, and immediately I hauehave curſed his houſe.
4 His children ſhall bee farre from helpe, they ſhall bee troden dovvne in the gate and no man ſhall deliuer them.
5 The hungry ſhall eate vp his harueſt, and picke it out of the midſt of the thornes, and the thirſtie ſhall drinke vp his riches.
6 Miſerie commeth not from out of the duſte, neyther dooth trouble grovve out of the earth.
7 But man is borne to trauell, and the ſparkes flie vpvvarde.
WE hauehave ſeene heretofore what they win which repine againſt God, and accuſe him of cruelty, & paſſe their boundes into all impaciencie▪ that is to wit, that they make their cace the worſer, and that they muſt bee conſumed in their fretting and rage. But foraſmuche as oftentimes the deſpyzers of God do proſper & are well at their eaſe: here is mention made of their ſtate, notwithſtanding that men eſteeme them happy to the worldward. Eliphas ſayth that when hee ſawe a fooliſh man in proſperitie, he iudged not after the cōmon trade, (which is to ſay, This man is happy, he is bliſſed of God:) but knew by and by that the end of him ſhould be euil, & that he ſhould be puniſhed euē in his ofſpring. And although Eliphas doo miſapply this ſentence vntounto Iobs perſone: yet is it the doctrine of God and of the holye Ghoſt, and not of man. For God dooth oftentymes vtter ſuche kinde of ſayings to turne vsus from the falſe opinion which we may cōceyue, when we ſee not them puniſhed out of hād which runne into ſuch exceſſe of wickedneſſe, but rather (to our ſeeming) are fauoured of God. I know what the cōmon opinion is, for wee eſteeme things after as they may be ſeene by the eye, & our minde wadeth no further. If God lift vp his hand & execute any iuſtice that may be ſeene: ſcarcely will men vouchſafe to regarde it. But if he winke at things, and tary paciently for the ſinners, wee thinke him to bee aſleepe, and that hee gouerneth not the world, but letteth things go at randon without any minde to remedy them. See howe blockiſhe wee bee. But our Lord ſheweth vsus, that the wicked ceaſſe not to bee curſed, euen in the middes of their proſperitie, and that wee neede not to ſpite them for their good fortune as they terme it. For they muſt be double puniſhed, ſo as it were farre better for them that they were miſerable, bycauſe they ſhall pay ouer deere for their pleaſures. Beholde in effect what Eliphas ſayeth. And behold alſo why I ſayde that it behoueth vsus to marke well this ſentence: namely bicauſe it cōteyneth a verie profitable leſſon. And that wee may the better profit our ſelues by that which is conteyned heere: firſte it behoueth vsus too note, that this worde foole, is put for all ſuche as regarde not God. For although the worlde take thoſe to bee wiſe men, whiche can skill to deale well for their owne profit, and can ſhift their matters cunningly (as they ſay:) the holy ſcripture telleth vsus, there is none other wiſedome, but the feare of God. Then if we hauehave our eye vponupon God, ſo as wee direct our lyfe according to his will, and put our whole truſt in him, to hauehave recourſe to him for ſuccour: beholde, the ſame is our true wiſedome. And here we ſee why S. Paule ſayth, that ſuch as are learned in the Goſpell, are perfitly wiſe. For there they finde how to order their whole lyfe without miſsing or erring. Although thē that men be full of ſuttlety and fine conueyance, and wene themſelues to bee verie wiſe: yet muſt we hold vsus to this that is taught vsus here, how it is euerywhit of it but folly and vanity, ſo long as the feare of God reygneth not in them. And now let vsus come to that which is ſayde here. I hauehave curſed the foole notwithſtanding that hee had taken roote, yea and I hauehave curſed his houſe immediatly. VVhen hee ſpeaketh of taking roote: it is to expreſſe, that it ſeemed well that the proſperitie ſhould hauehave continued firme and ſtable. If Eliphas had ſayd, I hauehave ſeene the foole aduaunced aloft to great dignitie: he had not expreſſed ſo much as he doth. For he ſayeth he is planted, bicauſe the deſpizers of God and all peruerſe & froward folke, hope to hauehave fortune alwayes in their ſleeue. And like as a tree that is throughly wel ſattled & deeply rooted in the ground, ſtādeth faſt though it be ſhakē with winds & ſtormes: euē ſo it ſeemeth that after God hath once aduaūced the wicked, they ſhal reygne cōtinually, & their triumphes ſhall neuer come to an end. But Eliphas ſayth, that when he ſawe ſuch a likelihod, hee forbare not to curſe the wicked out of hand: & hee ſayth out of hād or immediatly, meening that he taried not till there came a change, as we commonly do, who at the firſt bluſhe, when wee ſee the deſpizers of God to bee in their chiefe ruffe, and to hauehave the winde at their ſterne as they terme it, do linger the time & are as it were aſtonied, ſaying, what wil this geere proue to? If we perceiue thē to be falling into decay: thē we chaunge our minde: but ſo lōg as we ſee thē floriſh, we wote not what to ſay, we be at our wits end. Contrariwiſe Eliphas telleth vsus, that he was not abaſhed a whit at the matter, but ſpake his minde according to that which God had vttered. For his comming to giuegive iudgemēt & cōdemnatiō here, is not of his own hed & after his owne fancie: but he declareth that according as God ſheweth vsus that the wicked ſhall be cōfounded in the end, ſo he groūded himſelf thervpon, & was not ſhaken frō it by any tēptation, but although he had ſeene the wicked fly ſo high a pitch, yet he hild ſtill at one ſtay, ſaying: They muſt needes come to naught. Now wee ſee in effect what is cōteyned here. And let vsus apply this leſſon to our owne vſe, that wee may knowe howe agreable the ſame is vntounto vsus. True it is that wee hauehave not to doe with that cōdēning of other mē: for it ſtādeth eueryevery mā in hād, rather to looke vntounto himſelfe, and that is the thing whervnto eueryevery one of vsus muſte apply his indeuer. For thoſe that meddle ſo haſtily with the iudging of theyr neyghbors, forget themſelues, & God wil not ſpare thē though they flatter thēſelues: they muſt be faine to come before their iudge, who wil handle them rigorouſly, bicauſe they ouerſlipt themſelues ſo much in their owne faults. Let vsus note then, that our minde muſte not gad heere and there to ſeeke out the euill that is in our neighbours: but eueryevery man muſt enter into himſelfe, & examine his owne ſtate and lyfe: and when wee finde any fault in our ſelues, we muſt condemne it. Furthermore wheras it is ſaid that we muſt alſo curſe the wicked and the deſpizers of God: it is not to yeelde ſuch authoritie or preheminence to vsus as of our ſelues. Howe is it then? Firſte of all if the wicked ſorte perſecute or trouble vsus, ſo as they do vsus any wrong or anoyance: wee imagine that God hath giuen vsus ouer, and that hee careth no more for vsus. And herevpon we be tempted to conceyue a greefe as though we had loſte our time by walking in ſingleneſſe and vprightneſſe, ſaying: Howe nowe? I looke that God ſhoulde hauehave ſuccoured mee at my neede: but I hauehave ſerued him, I hauehave put my truſt in him, and yet hee ſuffereth mee to bee tormented to the vttermoſt, I finde no releefe: whē I pray vntounto him, hee makes as though he were deafe. VVe ſee here a verie troubleſome temptation, when God ſeemeth too make none account of ſuccoring vsus, at ſuch time as men miſsintreate vsus and perſecute vsus. And therefore, to comforte our ſlues withall, wee muſt practiſe this leſſon in all our troubles and incomberances: which is, that thoughe the wicked bee in theyr tryumphe to day, ſo as they ſet their foote vponupon our throte: it is not for that God hath forgotten vsus, or for that he will not ſende vsus remedie of it in the ende: but let vsus wayte with pacience, and we ſhall finde the iſſue to bee ſuche as God hath promiſed: that is to wit, that he will regard vsus with merciemercy. Nowe then we ſee what profite redoundeth vntounto vsus by curſing the wicked: that is to wit, wee ſhall perceyue howe there is nothing but vnhappineſſe in all theyr eſtate throughout. But let vsus proceede yet further. VVhen wee ſee the wicked to hauehave a better tyme than the good men and the children of God: when wee ſee them craftie and politike: when wee ſee them triumphe: and euen when they ſeeme to bee exempted from the common miſeries of this earthly lyfe: I ſay when we ſee this: we be vexed, & wee woote not what to ſay, nor what too thinke: for it ſeemeth that it were better to gyue ourſelues to lewdeneſſe than to good, forſomuche as God ſetteth no better order in the matters of this worlde. But to the intent we bee not prouoked to do amiſſe, wee muſte take this for a concluſion: that is to wit, that when the deſpiſers of God ſeeme to bee as Kings and Princes, ſo as they take theyr pleaſure and glory in their eſtate: yet they ceaſſe not to bee curſed. True it is that this curſedneſſe appeereth not at the firſte daye, for it is ſecrete: But it muſte hauehave leyſure to ſhew it ſelfe. And on the otherſide, wee muſte behold the thing though it cannot be ſeene with eie: yea we muſt beholde it by fayth: and bycauſe God hath ſpoken it alreadie with his owne mouth, we muſte ſticke vntounto that whiche hee ſayeth. And it is the ſelfe ſame matter that the ſeuen and thirtie Pſalme treateth of. For as much as wee ſee things ſo confounded during this mortall life, as the wicked & froward ſort not only hauehave their eaſe as well as the good, but alſo it ſeemeth that God is minded to cocker them and to ſhew them all fauour: by reaſon whereof wee may ſee them perking vp and flouriſhing like the Ceders in mount Libanus, & to be ſhort, all that they deſire commeth to effect, and it ſeemeth that their eyes will ſtroute out of their heades for fatneſſe, as the three ſcore and thirtenth Pſalme ſayeth. VVhat is to be done in this cace? The world deemeth ſuch folke bliſſed: and men clap their handes at them on all ſides. VVee muſt curſe them: that is to ſay, we muſt be fully reſolued with our ſelues that all this is nothing, and why ſo? For God hath tolde vsus it is ſo. Then will hee not hauehave oure eyes to be bleared with preſent things: but hee will hauehave vsus aſſure our ſelues by faith, that all this ſhall turne to the miſchiefe & vtter vndooing of ſuch as ſubmit not themſelues vntounto him. And as concerning this word Curſe, let vsus marke that it gyueth not vsus ſcope to wiſhe the miſchiefe or confuſion of the partie, (I meane through deſire of vē geance, as oftentimes wee bee ſo caried away by our paſſions, as there rayneth nothing in vsus but hartburning and bitterneſſe, or at leaſtwiſe a fooliſh and vndiſcrete zeale:) But whereas it is ſayde that Eliphas curſed the wicked mans houſe: it importeth nothing elſe, but that he hilde him to that whiche the Scripture teacheth and ſheweth vsus. And therefore it is not for vsus to be iudges: for it were too greate a raſhneſſe, if wee ſhould take ſo much preheminence vponupon vsus as to ſay, O, that man ſhall make an euill end, o… ſuch a man ſhall come to ſhame. A man muſte not preſume ſo farre: but it belongeth to God onelyonly to curſe or to bliſſe. On our part wee hauehave no more to do, but to agree to that which hee ſayeth, anſwering, So be it Lord, thou only art the cōpetent iudge of all the worlde. Then doth it behoue vsus to herken what he telleth vsus, and to obey his ſaying without any replying to the contrary, or without any demaunding how it ſhould be poſsible to be done, or how it may be gone in hand with. For if God hauehave once ſpoken the word, eueryevery one of vsus muſte holde himſelfe contented with it. Now we ſee what this worde Curſe importeth. It remayneth that we gather the whole ſumme of that whiche is conteyned heere. For theſe two temptations which are caſt in our way are ſo cōmon, that eueryevery of vsus feeleth himſelfe to hauehave neede to bee armed againſt it: for we ſhal euer be in daūger of miſcarying, vnleſſe we take hold of the cōcluſion that is ſet down here. Therfore whenſoeuer wee be outrageouſly miſintreated by the wicked, and that they hauehave vsus at any aduantage, ſo as it ſhould ſeeme they woulde deuoure vsus, and that wee hauehave no meanes to put them from vsus: let vsus make muche of this ſentence, and call it to remembrance, that in the ende God will not ſuffer the wicked to ruffle it out continually (for hee is well able to redreſſe things amiſſe) which thing we may bee ſure of, ſeeing that he ſheweth it vsus in very effect & by experience. Beholde heere an ineſtimable comfort for the faythfull when they be oppreſſed and tormented wrongfully: whiche is, too knowe that thoſe whiche ſo perſecute them, are curſed of God. And furthermore let vsus vnderſtande on the contrary part alſo, that our afflictions are bliſſed: that is to ſay, that although the worlde eſteeme vsus as wretches, ſo as we be a gazing ſtocke, and hauehave our fleeces eaten from our backs, yea and be alſo troubled and tormented: yet for all this, God ceaſſeth not to diſpoſe things in ſuche wyſe, as the euill is too vswarde turned into good, and all this theyr dealing ſhall further our welfare. Beholde how the children of God ought too cheere vp themſelues in the mids of their ſorrowes. And here wee ſee why it is ſayde in the Pſalme, that God will cutte aſunder the cordes of the wicked, which drawe the plough vponupon the backe of hys Church: namely to the intente that good men ſhoulde not ſtretche out their handes to doo euill, as commonly we thinke that things ſhall continue always in that broile, and that there ſhall neuer be any better ende of them: & thervpon we be tempted to giuegive ouer our ſelues vntounto euill, and when any man goeth about to doo vsus wrong, it is the next way to ſet vsus in a chafe againſt him. VVee ſee then that ſuch as be deſirous to walk in the feare of God and in ſingleneſſe, are in daunger too ſtretche out theyr handes vntounto euill, that is to ſay, to giuegive themſelues to the following of the wicked. But God ſheweth that hee will cut aſunder the coardes of them that torment vsus ſo, and that they ſhal hauehave no more abilitie to anoy vsus hereafter. Marke this for a ſpeciall poynt. And furthermore when we ſee that ſuche as ſcorne God too the full, and are gyuen ouer to all lewdneſſe, are not reſtreyned of their full ſcope, but take the benefite of the tyme, ſo as Ladie Fortune (as they terme it) ſeemeth to laugh vponupon them: Let vsus not ceaſſe to curſſe them, that is to ſay, let vsus paciently wayt what the ende of them ſhall be, and aſſure our ſeluer that all their proſperitie ſhall turne too their confuſion, to the intent that wee ſhoulde not enuie them for it. And finally let vsus learne too apply all this to our vſe, as I hauehave ſayde. Therefore if God ſuffer vsus to indure muche in this worlde too humble vsus withall, ſo as one of vsus is ſmitten with ſickneſſe, an other with pouertie, and eueryevery man beareth his owne croſſe: let vsus not thinke for all this, that God hath forgotten vsus, or that our ſtate is the woorſe. And why ſo? For like as we curſſe the wicked in their proſperitie, and know it is nothing elſe but a dream which glydeth awaye by and by: ſo alſo on the contrarie part, when it ſhall ſeeme that God hathe ſhaken vsus off, when the worlde iudgeth the ſame of vsus, and when oure own fleſh and our owne nature prouoke vsus to ſuch temptations: Let vsus aſſure our ſelues that God will turne all to our welfare, and that his afflicting of vsus is, bycauſe wee hauehave neede to bee wounde out of this intangling worlde here, and that in ſo doing, hee doth the duetie of a Phyſition towardes vsus, intending to purge vsus from all oure naughtie corruptions, and from all the outrageous luſtes of our fleſhe, which make vsus too kicke agaynſt our maſter like Horſes that are ouerpampered. God then foreſeeth all this. Alſo let vsus holde it for certaine and ſure, that wee bee bliſſed when the worlde ſeeth nothing but curſſedneſſe in vsus: and that euen when (according too the fleſhe) wee can perceyue nothing but vnhappineſſe: euen then we ſee by fayth, that we cannot light otherwiſe than vponupon our feete, bicauſe God loueth vsus, and ſheweth himſelfe to be our father. VVee ſee in effect what wee hauehave to beare in minde. But let vsus be well aduiſed, that we caſt not forth ſuch ſentence of curſing, but againſt fooles. As for vsus, we cannot iudge who be fooles except we hauehave Gods ſpirite to guide vsus with ſuch diſcretion as wee may not iudge at all aduenture. I hauehave tolde you alreadie who be the fooles that Eliphas ſpeaketh of: that is to wit, thoſe whom men would take to be the wyſeſt, and which glorie of the fineneſſe and ſuttleneſſe of their wittes. Yea, but for ſo much as they feare not the liuing God, and are ſo caried away as they looke not euen to themſelues: we ſee the reaſon why there is nothing but follye in them. VVill yee iudge of ſuch men? Firſt of all let vsus hauehave an eye vntoo God, and ſecondly let eueryevery of vsus enter in too himſelfe, and examine himſelfe well. For that is the true wiſedome, and therein it conſiſteth. I ſay wee muſt firſt and formoſt hauehave an eye vntounto God: that is too wit, too ſubmit our ſelues wholly vntounto him, to ſerue him in true humilitie, to frame our ſelues vntounto his worde, to put our whole truſt in his grace, to call vponupon him, and to flee too him for refuge. Thus we ſee at what point we muſt begin, if we minde to hauehave a true rule of wiſedome. And afterwarde let vsus enter into our owne ſelues too vnderſtande our owne vices and wantes, that we may miſlyke our ſelues for them, and ſigh when we ſee that we keepe not our way forth on to Godwarde as wee ought to do. VVhen we hauehave done ſo, we may hauehave a good diſcretion to iudge of fooles. For although the worlde clappe their handes at the wicked: yet let not vsus ceaſſe too ſet light by them, yea and to hate them, and to abhorre them, as it is ſayde in the fiftenth Pſalme. For we muſt hauehave none in eſtimation but ſuch as walke in the feare of God. Behold who ought to be honourable, and honoured among vsus. For as for all theſe deſpiſers of God which delight in naughtineſſe: we muſt eſteeme them but as dirt and myre, wee muſt account their doings but as filth, ſo as we cannot abide the ſtinche of it. For they liue not but to the diſhonour of God: and when men make reuerence to them, or ſooth them vp: we muſt abhorre them as dogges, and as filthineſſe that doth but infect the whole worlde. Thus we ſee howe wee ought to proceede, that wee may iudge accordingly with God. And therewithall let vsus alſo practiſe the thing that is ſet downe here when Eliphas ſayth, that hee out of hande demed them accurſed whome the worlde thought to hauehave attayned too the full meaſure of all felicitie. VVherby it is ment, that we muſt not change our opinion, according to the alterations that wee ſee in the worlde, when we perceyue the wicked to be exalted, ſo as it ſeemeth to vsus that all will come to naught, or rather that God executeth not his office any more, and that it is al one to do good or euill, and that it is to no purpoſe to do well. Therefore let vsus not be ſo ſwift and haſtie too iudge according to the ſucceſſe of things: but let vsus conſider, that be the worlde neuer ſo troubleſome, wee muſt alwayes conclude, that whatſoeuer God hath once declared vntounto vsus, ſhall be fulfilled. To be ſhort, there is no reaſon why we ſhould meaſure Gods iudgementes after our owne fanſie. But let vsus hearken to that which he ſayth vntounto vsus, and although that at the firſt daſhe we perceyue not the effect and accompliſhment of that which is conteyned in the holy Scripture: yet let fayth worke in that behalfe, and holde vsus backe, and let not our wittes roaue here and there, but let vsus ſay: Seeing it is ſo, that thys man is a deſpizer of God, and leadeth a looſe life: it can not be but he muſt come too an euill ende. And why ſo? Not for that we know it alreadie, nor for that the miſhap ſheweth it ſelfe, bicauſe God hath ſayde it▪ and that muſt ſuffize vsus. Moreouer, let vsus learne to ſay it as it is conteyned here. For Eliphas meeneth not that he hard other men report, beholde ſuch a man ſhall bee curſſed, or hee ſhall be vnhappie: but he ſayth he truſted in God that it ſhould be ſo. And although he ſaw things confuſed in the worlde: yet notwithſtanding, he was fully perſuaded that none were bliſſed but the children of God, and ſuch as honoured him, and leaned altogither too his goodneſſe, yea and that although they were perſecuted, and mocked, and reiected, and made a laughingſtocke, ſo as it ſhoulde ſeeme they were ſtarke doltes bycauſe they had not the iolitie of this worlde: yet for all that, they ceaſſed not too bee accepted and allowed of at Gods hande, notwithſtanding that the worlde deemed the contrarie. Beholde what we hauehave too remember in this ſentence. But if euer any time required too practize this leſſon: theſe dayes require it. For the world is full of the contempt of of God. Verely a man ſhall ſee wylineſſe ynough, and that folkes wittes are ſharpe and ſuttle inough in theſe dayes: but a man ſhall ſee fewe or none that regard God, the number of theſe is very ſmall: nay rather, men walke ſo raſhly and headily, as ye would ſay there were no religion at all: all the world ſeeth it. Alſo we ſee that iniquitie reigneth extremely, euen in ſuch wiſe as the moſt part of men are become ſhameleſſe, and are no more aſhamed to do euill. VVe ſee things thus confuſed, and yet, whiche are they whom we eſteeme to be moſt in Gods fauour? Euen the woorſt, and ſuch as are furtheſt out of ſquare, conditionally that they bee ſuttle and ſharpe witted too bring their matters well about: for if they be full of wyles, and ſhiftes, then beholde they bee wiſe and diſcrete men. But although the wicked be had in ſuch eſtimation, and eueryevery man make muche of them: yet let vsus holde them accurſed, bycauſe God is at oddes with them, and cannot ſhewe them any fauour. And herewithall let vsus curſe the euill men, yea and let vsus do it out of hand. That is too ſay, let vsus not tarie till God lift vp his hande and worke by ſome manifeſt meanes: for that were too doo him verie ſmall honour, and to make no further account of his iuſtice, than we ſee it in execution. But when the wicked men are in their brauerie, and are proude of their good fortune, as they terme it: then let vsus take ſcorne of them and abhorre them, and let vsus holde them for accurſed whatſoeuer come of it. Specially we ought to mark well that which Eliphas addeth: which is, That the children of them that deſpyſe God, ſhall fall downe in the Gate, and ſhall bee ſette farre from ſaluation, and no man ſhall ſuccour them. Hee doth vsus too vnderſtande, that if God accompliſh not his iudgements heere, he can well worke them vponupon the ofſpring of ſuch as ſhall ſeeme too hauehave eſcaped his hande. Howe is that? There may bee ſome that ſhall giuegive themſelues wholly vntoo euill, ſo long as they liue, and God ſhall ſuffer them too gather goodes, and too increaſe continually, and to heape vp riches anew, euen till their dying day: and yet notwithſtanding for all this they bee curſſed, and their riches and reuenues are curſſed as well as they. Not that the curſſe is perceyued in the perſon of the father, but bicauſe it ſhall ſhewe itſelfe in his children. Hereby we be admoniſhed, that God hath diuers maners of executing his vengeance, and therefore let vsus learne too walke in feare and aduiſedneſſe. Verily at the firſt ſight it maye ſeeme ſtraunge, why God ſhoulde puniſhe children for their fathers ſakes: but yet this doctrine is rife ynough in the Scripture. And beſides this, it is meant here of ſuch as are like their fathers. For God doth well ſhew himſelfe to be the Sauiour of ſuch as are borne and deſcended of euill aunceſters, as we ſee examples of it in holy Scripture. But yet for all that, it falleth out moſt commonly, that the iſſue of the wicked ſort is accurſed, according alſo as God auoucheth, that hee will purſue his vengeance to the third and fourth generation, vpō thoſe that deſpize him, and lift vp themſelues againſt him. And there is a double maner of puniſhing the wickedneſſe of the fathers vponupon their children. For ſometymes God ſheweth merciemercy too the children, and yet notwithſtanding ceſſeth not to chaſtice the vnrightuouſneſſe of their fathers in the perſons of their children. As for example: we ſee a father that hath gotten much goodes, how bee it by wicked bargayning, by ſubtiltie, by craft, and by crueltie: and yet will God hauehave pitie vponupon the childe, of ſuch a man. And what will he do? He will ridde him quite and cleane of all thoſe euill gotten goodes, bicauſe they woulde but bring him too confuſion: according as it is ſayde, that ſuch kinde of riches are as wood, which in the ende will kindle the fire of Gods wrath. Therefore when our Lorde meeneth too ſaue the childe of a wicked man that hath liued amiſſe: hee bereueth him of all hys euill gotten goodes, as though he ſhould let him bloud to ſaue his life, that he might not be wrapped in the miſchief and corruption which his father had drawne vntoo himſelfe. Beholde, howe God puniſheth the wickedneſſe of the fathers vppon the children, and yet ceaſſeth not to bee the Sauiour of the children, and too ſhewe them merciemercy. Sometymes hee paſſeth further, and bicauſe the fathers hauehave bin ſo farre out of al ſquare, as they hauehave led a ſtubborne froward life, god forſaketh their ofſpring, inſomuch that the grace of his holy ſpirite dwelleth not with them. Nowe when wee bee ſo deſtitute of Gods guiding, we muſte needes runne intoo deſtruction, and needes muſte the miſchiefe increaſe more and more. Thus we ſee that when the children of the vngodly doo beare the ſinnes of their fathers, it is not onelyonly for that God forſaketh them, and leaueth them vppe in the ſtate of their owne nature: but alſo for that hee giueth Satan full power ouer them, and letteth him hauehave the brydle, too raigne in ſuche houſes at his owne pleaſure. And when the diuill hath ledde away the fathers, and caryed them too all naughtineſſe: their children ſhall alſo ouerſhoote themſelues intoo exceſsiue outrage. VVee ſee then as nowe what is ment heere, that is too witte, that when the children of wicked men are once deſtitute of Gods grace, and walke after their owne inordinate luſtes: they muſt needes come too greater confuſion than theyr Fathers. And thus yee maye ſee why it is ſayde, that they ſhall bee deſtitute of helpe, and that they ſhall fall downe at the Gate: that is too witte, bycauſe they ſhall fall, not in a Forreſt among Theeues, but by open iuſtice, For in the Scripture the worde Cate ſignifieth iudgement, bycauſe mens caces are wont too bee debated there, and it was the place where common aſſemblies were made, and finally it was the ſeate of iuſtice. And this is it that is ment in the Pſalme where it is ſayde, that the children of good men and of ſuche as are bliſſed of God, ſhall bee mainteyned in the Gate, and put their enemies to confuſion. Likewiſe on the contrarie part it is ſayde in this text that the children of the wicked ſhall ſtumble, and be cruſhed in peeces, yea euen by plaine iuſtice. VVhereby it is the better expreſſed, how God perſecuteth them openly, ſo as it is apparant to the eye, that it is he which layeth his hand vponupon them. For he addeth immediatly, That no man ſhall ſuccour them. For when God myndeth too put men ſo to deſtruction, hee leaueth them deſtitute of all meanes of helpe and ſuccour. In deede ſome do referre this vntounto men: but it is to be vnderſtoode, howe it is God that hath beſtripped them and left them deſtitute of all ſuccour, to the intent they ſhoulde neuer be holpen vp againe. But as for our partes, (according to that whiche I hauehave touched already) wee hauehave ſo much the more cauſe to caſt downe our eyes, & to pray God to make vsus walke aright in his obedience, and that although wee perceyue not his curſe vponupon vsus nor vponupon our childrē, yet notwithſtanding we may take it for a concluſion, that God hath meanes to vsus incomprehenſible, inſomuche that when it ſhall ſeeme vntounto vsus that all thinges go well, and that wee hauehave prouided aforehande, not onelyonly for our whole lyfe, but alſo for after our death, that our children alſo may be in good ſureneſſe of welfare, ſo as it may ſeeme wee hauehave ſet all things in good order, and nothing is amiſſe: wee may conſider that all this is nothing, and that as ſoone as God doo but blowe vponupon our determination and deuiſes, hee ſhall turne them all vpſide downe. VVhen wee knowe this, let vsus not abuſe his pacience: and if hee ſpare vsus for a time, let it not make vsus to ouerſleepe our ſelues and to ſooth our ſelues in our vices: but let it learne vsus to returne vntounto him in due ſeaſon, and to preuent this vengeance wherewith he manaceth all deſpiſers in this place. But herewithall let vsus marke, that oftentymes the good men and their children may happen to be perſecuted vniuſtly. Neuertheleſſe the holy Ghoſt preſuppoſeth that which is true, and which we alſo may ſticke vntounto as moſt certaine and infallible: which is, that in ſcourging and troubling of vsus, God hath a reſpect to prouide for vsus by it in the ende: and when he hath ſufficiently tried vsus, and humbled vsus, he will turne the euill to our benefite and to our welfare, as I hauehave ſayde. But contrarywiſe, whereas it is ſayd that the race of the wicked ſhall ſtumble and be ſet farre from helpe: it is to expreſſe that whē God intendeth to puniſh the wicked, hee proceedeth with it in ſuch ſort, as men may perceyue hee doth it not to tame them, that they might returne vntounto him, nor to mortifie their fleſhly affections, nor finally to cure them like a phiſition: but to confounde them and to bring them to vtter deſtruction. Behold what the holy ghoſt preſuppoſeth. Alſo let vsus learne to diſcerne the chaſtizements that God vſeth towardes his children too their benefite, from the puniſhments which he ſendeth vponupon the wicked, not to amende them, but to ſhew himſelfe a iudge agaynſt them. It followeth, That the goodes of ſuche men ſhall bee deuoured by the hungrie, yea euen too the picking out of their corne from among the thornes: ſo as not only their fieldes ſhall be reaped by their enemies, who ſhall deuour al their ſubſtance: but alſo men ſhall ſcrape altogither that is betweene the hedges, ſo as if there be any thing hidden, (and it bee but a two or three eares of corne among the buſhes,) it ſhall bee gleaned vp. Heereby Eliphas meeneth, that Gods iudgements vponupon the wicked, are not lyke vntounto the corrections which hee ſendeth too his children: but that he ſheweth howe he hath vtterly caſt them off, and that hee pitieth them not any more, and that hee will not hauehave them feele any more of his fatherly goodneſſe, bycauſe hee acknowledgeth them not for his. Lo what the effect is of that which is ſpoken here. And herevpon wee hauehave nowe too call too mynde what I hauehave declared afore: that is too witte, that if wee bee troubled, vexed and tormented by the wicked: wee muſt paciently abide Gods leyſure till hee put too his hande too ſuccour vsus. And although wee perceyue not Gods iudgementes at the firſt puſhe: yet notwithſtanding let vsus aſſure our ſelues, that hee will execute them in due time and place. Alſo when wee ſee the execution of them, let the ſame make vsus too ſtande in awe: and ſithe wee ſee his vengeance is ſo horrible, let vsus brydle our ſelues, and beware wee tempt not God, as Sainct Paule alſo exhorteth vsus. Lette no man abuſe you (ſayeth hee) with vayne woordes. For by reaſon of ſuche things, the vengeance of God is woont too come vppon the vnbeleeuers and ſtubburne perſonnes. Therefore when God doth ſo ſhewe vsus his iudgementes, let vsus quake at them, and let vsus ſtande in feare and awe of him, ſubmitting our ſelues wholly to that whiche hee ſayeth and vttereth. And this is it that hee addeth (howbeeit that it cannot be expounded at this preſent) namely, that it becommeth vsus too yeelde our ſelues in ſuche wyſe too Gods will, as we may anſwere So bee it too all that euer he ſayeth vntounto vsus, aſſuring our ſelues that things fall not out by chaunce in this worlde: nor that it is long of the earth, ayre, or heauen that men are afflicted: but that men beare their bane in themſelues. Then let vsus acknowledge it, and when there happen any afflictions in the worlde, let vsus be ſure it is the hande of God, whiche lighteth vponupon vsus for our ſinnes, and that all the miſchiefe commeth of our ſelues, and that we hauehave the verie welſpring and groundworke thereof within vsus. Let vsus (I ſay) acknowledge this, to the ende we may miſlyke of our ſelues in our vices, and therevpon pray God to drawe vsus to himſelfe, and to make his graces which he hath put intoo vsus, auaylable to our ſaluation, that being mainteyned by his power which he hath openly ſhewed towards vsus in the name of our Lorde Ieſus Chriſt, we may be able to proſper through his bliſsing.
And let vsus caſt our ſelues downe before the preſence of our good God, with acknowledgement of our faultes, praying him to make vsus feele thē in ſuch wiſe, as we may returne to him in true repentance, and ſuffer our ſelues to be gouerned henceforth by his hande, yea after ſuch maner, as his holy name may bee glorifyed by vsus in all our whole lyfe. And ſo let vsus all ſaye, Almightie God and heauenly father. &c.