Sermons on Job, Sermons · Chapter 5 · Sermon 20
The twentith Sermon, which is the fourth vponupon the fifth Chapter.
11 It is in him too exalt the deſpyſed, and [to bring] them to ſafetie vvhichwhich are vexed at the heart.
12 Hee diſappoynteth the thoughtes of the vvicked, in ſuch vviſe as their handes do not the thing that they enterpriſe.
13 Hee ouertaketh the vviſe in their ovvne vvilyneſſe, and diſappoynteth the determination of the craftie.
14 So as at noonetyde they vvalke in darkeneſſe, and grope about them in the▪ rode day light as in the night.
15 He plucketh avvay the oppreſſed from the ſvvord, from the mouth, and from the hand of them that are too ſtrong.
16 So is there hope for heereafter for the oppreſſed, and the mouthe of vvickedneſſe ſhall be ſtopped out.
WHere as it is ſayde heere, that God exalteth ſuche as are despiſed: it is a ſentence well worthy to bee borne in minde. For heereby we be warned too repayre vntounto him when wee ſee our ſelues ſo oppreſſed by the proude, as it ſeemeth that we ſhall bee vtterly ouerwhelmed: ſpecially foraſmuche as it is, ſayde that God plucketh him backe too ſafetie, which is vexed at the hart. If wee bee ſo tormented with aduerſities, as wee be in extreme anguiſhe: let vsus learne to call vponupon our God, ſith he chalengeth it as his office to ſaue thoſe that are in ſuch diſtreſſe as they are able too indure no more. True it is that God can giuegive his ſeruaunts ſuch proſperitie, as they ſhall neuer be diſquieted: but he hath rightfull reaſon to moue him not to doe it. For wee ſee the pryde that is in mans nature, and although it appeare not fully, yet is the ſeede of it hidden there. God therefore muſt remedie it: and the meane thereof is to tame vsus by affliction. Surely wee ſhall ſee diuers that will ſuffer many aduerſities, and yet for all that bee neuer the more humbled. For like as a reſtie iade will ſuffer himſelfe to bee beaten, and his bellye to bee ripte, rather than hee will obey: ſo is it with them that are ſtubborne too the vttermoſt. But when it pleaſeth God too tame men, he maketh the afflictions to bee of force whiche hee ſendeth too them, ſo as they ſerue for medicines too purge them of the ſayde pryde and preſumptuouſneſſe, whereout of they could not otherwiſe drawe themſelues. VVee ſee then howe it is not without cauſe that God dothe ſo exerciſe his children, as euen too ſuffer them too bee deſpized too the worldwarde, and too bee ſcorned, and too bee quite and cleane without authoritie or credite, and (to bee ſhorte) too ſeeme too bee vtterly forſaken of him. VVhy then doth hee ſo? Bycauſe they hauehave neede to bee in ſuch aſchole. VVherefore ſendeth hee them ſo many aduerſities, that they are fayne to ſighe and grone, and wote not on whiche ſide too turne them? It is too make them too call vponupon him, and too flee vntounto him for refuge. VVee ſee then howe that by theſe afflictions wee bee taught, firſt to knowe ourſelues, that we preſume not any thing of our ſelues, nor bee puffed vp with pryde and ſtatelyneſſe: and ſecondly not too take too muche pleaſure in oure owne luſtes, but rather too forſake all worldly thinges, and finally to call vponupon God, whiche is the principalleſt pointe of all. For as long as men bee at their eaſe, although they dare not ſay, that they can goe beyond God: yet by their doings they ſhewe themſelues ſo ſotted, as they hauehave no minde too call vponupon God, nor to commende them ſelues vntounto him. Yee ſee then why God ſuffreth his ſeruauntes to bee afflicted in ſuche wiſe, yea euen as to bee pinched with anguiſhe of hearte, that they wote not where to become any more. Therefore let vsus beare this doctrine well in mynde, conſidering …hat it is ſo muche for our profite: and furthermore aboue all, let vsus aduiſe oure ſelues too practize it at oure neede. VVhenſoeuer wee ſhall bee oppreſſed by men, and when it ſhall ſeeme that wee muſt needes periſhe: ſeeing it is declared heere howe it is Gods office to lifte vppe them that are ſo oppreſſed, and to recomforte them that are ſo in ſorrowe: let vsus not doubte but hee will performe his promiſe: for hee hath not forgotten his nature: wee ſhal certeinely finde that hee will ſhewe himſelfe to bee the ſame which hee was at the beginning. And heere wee ſee alſo wherefore hee abaceth ſuche as are aduaunced too ſome dignitie or honour. VVhen ſome man beholdeth ſuche backtumblings, he thinkes it to bee but the wheele of fortune: the wicked ſorte grudge that God ſhoulde play ſo with men as with a ball: but this happeneth by reaſon of the vnthankfulneſſe of ſuche as are in hyghe eſtate. For they forget from whence their welfare commeth, and therevpon they bee ſo ſotted with their greatneſſe, that they wexe ſtoute againſte God, and dyuers wayes fall too outrage, and therefore God is fayne too abate ſuche manner of pryde. And ſo wee ſee the cauſe that maketh God too pull downe thoſe whome hee had exalted afore: namely (I ſay) bycauſe they can not keepe themſelues within the boundes of modeſtie, nor giuegive the glorie vntounto God, nor know what they are of themſelues, and contrariwyſe the honour that God hathe doone vntounto them, but forget themſelues, and aduaunce themſelues without meaſure. And therefore God is fayne to ſhewe them howe …bey bee nothing, and that they doe but beguyle them ſelues by their pryde. And therefore let them that are aduaunced too hyghe eſtate, beware that they walke in the feare of God, and in carefulneſſe. Moreouer, ſuche as are bace and deſpyzed, hauehave inough wherewith too comforte themſelues (as I hauehave ſayde) in that they hauehave this promiſe, that it belongeth too God too giuegive helpe to ſuche as are in diſtreſſe. Lo what wee hauehave to marke. And although this bee not done alwayes apparantly to the eye: yet notwithſtanding ſuche as are ſorrowfull at the heart aright, (that is to ſaye, whiche are ſo caſte downe as they flee vntounto God, and ſeeke no reliefe but at his hande) ſhall feele the operation of his doctrine, And certeſſe all of vsus in generall doe finde by experience, that God lifteth vp them that are deſpyzed: for what are wee by nature? In what plight dothe God finde vsus when hee adopteth vsus to bee his children: are wee not plunged in all filthyneſſe and infection? And not onelyonly ſo: but alſo he is fayne to drawe vsus out of the gulfe of Hell. By reaſon whereof it may well bee ſayde, that doubtleſſe of nature wee bee curſed caytifes, we bring nothing with vsus but the image of deathe, there is nothing in vsus but ſinne. and ſpecially (as it is ſayde in Ezechiell) wee bee lyke a chylde that is newely come out of the wombe of his mother, yea euen of a mother that is full of corruption, inſomuche as beſides the other myſeries wherein hee is wrapped, he hath alſo all maner of filthineſſe, gore bloud, and all maner of vncleanneſſe, as the Prophete ſpeaketh there. VVee ſee then what our ſtate is till God hauehave made vsus cleane. And ſo ſeeing that euerie one of vsus alreadie knoweth in him ſelfe, and in his owne behalfe, howe God hath exalted vsus, calling vsus to the hope of the kingdome of heauen and of eternall lyfe, yea and that he hath plucked vsus euen out of the bottomleſſe pit of death, and clenzed vsus from our ſo ſtinking filthineſſe: hauehave wee not cauſe too hope for the like heereafter? And therefore aboue all things, when wee bee in ſuche diſtreſſe, as wee can beare no more: let vsus then put vp our ſute vntounto him, that it maye pleaſe him too ſuccour vsus, and too hauehave pitie of vsus. VVee ſee then howe God regardeth ſuche as bee as it were the ofcaſtes of the worlde, too the ende too ſuccour them. For it followeth immediatly, that hee breaketh the determinations of the wicked, too the ende that their handes ſhoulde not accomplyſhe anye of their enterpriſes. VVee ſee here yet one comfort more, whiche it behoueth vsus to marke well, that wee may bee pacient in this world, notwithſtanding that our enemies aſſayle vsus on all ſides. True it is that God ſpareth vsus ſometimes, and that hee ſheweth not open warre againſte vsus, and that the wicked hauehave not alwayrs the power too perſecute vsus, but are otherwiſe letted, or elſe God dothe after a ſorte brydle their rage, in ſo muche that wee hauehave not alwayes open warre with them. But yet it is impoſsible that Gods children ſhould liue in this world, and not bee in many perils continually. And why ſo? for they muſt walke in ſimplicitie. True it is that they ought to bee wiſe, and our Lord hath giuen them ſo muche wiſedome as is requiſitc for them. But howe ſo euer the worlde goe, they muſt not maynteine them ſelues by crafte and wylineſſe, nor by wicked practizes. Althoughe they bee among wolues, yet muſt they bee as Lambes and ſheepe: and although they bee among Foxes, yet muſt they continue as Doues, and they muſte keepe ſtill the ſame ſimplicitie whiche God commaundeth them. VVee ſee howe the worlde is fraught with naughtineſſe: in ſo muche that if yee fynde a right honeſt man, it is (as they ſaye) a verie fyne ſeede and rare [too bee met withall.] Nowe then, if God ſhoulde not worke too diſappointe the purpoſes of the wicked, what ſhoulde become of vsus? ſhould wee not periſhe an hundreth times adaye? So then wee ſee heere a texte whereof wee muſte make our owne profite: which is, that God watcheth from out of Heauen, too diſappointe the enterprizes and practizes whiche the wicked ſorte doe contriue againſte vsus. For firſte and formoſte it will bee a temptation to vsus when wee ſee oure ſelues watched and wayted vponupon, and nothing elſe ſought but too catche vsus at auauntage, and too winde aboute vsus: I ſaye, it will bee a tempting of vsus too doe the like, [and to ſaye in our ſelues] I hauehave too doe with a ſuttle Foxe, and therefore I muſte bee faine to keepe good watche. And howe? that is to wit, againſt him that is wylye and double wyly, as they ſay in the prouerbe. Beholde howe wee bee giuen to decline vntounto euill, and to make two Diuels for one (as the prouerbe ſayeth) when wee bee ſo aſſayled by the naughtineſſe of men. But there is no waye too holde vsus in obedience vntounto God, and too make vsus too walke on in ſimplicitie and ſoundneſſe, but by acknowledging GOD too bee oure buckler, and that hee will prouide well inough for all miſcheeues that are prepared againſt vsus. True it is that wee ought to defende oure ſelues: yea verily ſo farre ſorth as God giueth leaue: that is to witte, ſo wee ſteppe not aſide from the vprightneſſe which hee commaundeth, and that howe ſo euer the caſe ſtandeth, wee vſe not any guile, nor practize anye thing that is vnlawfull for vsus to doe. VVhen wee proceede after this manner: lette vsus aſſure oure ſelues that God will well inough finde meanes, to diſpatche all the enterpriſes of ſuche as thinke to catche vsus as it were in a pitfall by their craftineſſe. God then will prouide in ſuche wiſe, as he knoweth to bee profitable for vsus. And furthemore there is nothing ſpoken heere, which wee finde not daily by experience. For if the children of God bee at anye time deceyued: they knowe that if God hilde them not vnderunder his protection, to ſaue them from the ſnares and ginnes of ſuche as ſeeke nothing but to wynde aboute them, they ſhould bee ouertaken at eueryevery blowe, not only in ſome ſmall things, but alſo in all their whole life: we ſee this well inough. So then, ſeeing wee hauehave ſuche a proofe of this doctrine, we ought to be the better confirmed thereby. As howe? VVhen any man hath an eye to him ſelfe: wee hauehave skill inough to ſay, that there is nothing but naughtineſſe in the worlde, ſo as a man can not tell whome he may truſt. On whiche ſide ſo euer a man turneth himſelfe, hee is in daunger to be deceiued: we be come to ſuch a confuſion, as there is no faithe nor truſtineſſe, nother in kinſfolke, nor in friendes. VVell then, ſith that euerye man maketh ſuche complaint, if wee bee not beguiled, let vsus marke well how it is God that defendeth vsus. For it is likely that wee ſhould bee beguiled at euerie blowe: and what would become of vsus then, if God ſhould not remedie it? Therefore let eueryevery man acknowledge that he is preſerued by the hand of God, and that it is not without cauſe that God hath auouched it to be his office, to make the deuiſes of the wicked to vaniſh away, to the ende they ſhould not execute their attemptes. True it is that although God giueth the wicked men ſtrength too execute their deuices: yet hee is well able to preuent all their practizes, and too ouerthrowe them euerychone: for (as hee ſayth anone after) hee ouertaketh the wyſe in their owne wylyneſſe. Sometimes God blyndeth them that weene them ſelues too bee verye ſuttle and cunning, ſo as hee maketh them to bee naked. Lo heere one waye whiche hee hath to ſaue thoſe that are his. But albeit that hee let the wicked men runne vponupon the brydle, albeit that they hauehave manye deuiſes, and albeit that it ſeeme impoſsible that wee ſhould by any meanes eſcape their handes: yet notwythſtanding euen when GOD ſhall hauehave gyuen them ſuche libertie, a manne ſhall ſee in the ende, that all this geere ſhall vaniſhe awaye, and that when they bee euen at the pointe too ſet all their practizes abroche, and too ſaye, wee ſee what wee hauehave too doe, yee ſee howe wee muſte proceede: euen then all their deuiſes ſhall waſhe away. Therefore when they ſhall hauehave ſet all thinges in a readineſſe, and when they ſhall hauehave concluded vppon their matters, ſo as there is no likelyhoode but their deuiſes ſhall come too effecte: God will mocke them, and a man woulde wonder too ſee howe all thinges ſhall fall out cleane contrarie too that whiche they imagined. True it is that we ſhall not perceiue howe this is doone: and that is, to the intent we ſhould knowe howe God worketh after a wonderfull faſhion, and therefore that his gracious goodneſſe muſte needes appeere the better thereby towardes vsus. So then let vsus marke well what is ſayde heere in effecte: namely that God ſuffreth the wicked to hauehave ſtore of wiles and ſuttle deuiſes, ſo as it maye ſeeme that they ſhall vtterly ouerthrowe the whole Church: or elſe that if they go about to oppreſſe ſome one man, or two, or three, it is likely that they can not by any meanes bee reſiſted. VVhat is to bee doone in this cace? VVee muſt flee to our God to ſay, well Lord, it is true we ſee our enemies hauehave ſtore of guyles: if the matter come to incountering with them by ſuttle ſhiftes and pollicies, wee ſhall bee farre ouermatched, and vtterly vndoone. But what for that? Now commeth thy turne to daſhe al their deuiſes, and to make them flee awaye in the ayre, ſo as they maye not hauehave any power in their hande to put them in execution. Beholde howe wee muſte hauehave recourſe vntounto God, and ſticke to the promiſes whiche hee hath made vsus heere. Therefore when God ſhall hauehave ſuffred the wicked ſorte to debate what they liſte in their myndes, and to vndertake this or that: he is able to holde their handes tyed welinough. It maye bee that hee will giuegive them leaue to raunge farre inoughe: but yet therewithall when it commeth too the poynte of accompliſhing the thing whiche they had debated, they ſhall bee diſappoynted, and their handes ſhall bee tyed: and when they beleeue that they hauehave all thinges at commaundemente, they ſhall bee deſtitute of all counſell and aduiſement, yea and of all force and power, for ſo muche as God hath prouided for the matter after an incomprehenſible maner. Thus muche as concerning this ſtrayne. But Eliphas proceedeth yet further, ſaying, that God ouertaketh the wyſe in theyr owne wylyneſſe, and that the determination of the wycked is defeated, yea euen in ſuche wyſe as they ſtumble in the open lyghte, as in the darke, and grope aboute them at noone dayes as in the nyghte. Heere Eliphas not onelyonly declareth that God will not ſuffer the wicked to accomplyſhe that whiche they had conceyued in their heartes: but alſo addeth, that God ouertaketh them in their owne wyles, and in ſuche wyſe ouerthwarteth their deuiſes, as they bee berefte of their wittes, and wote no more what too doe than little babes, ſo as their practizes become altogither laughingſtockes. But wee muſte marke well theſe two thinges. For (as I hauehave ſayde heeretofore) if wee ſee that God diſappoynte not oure enemies of their pollicies, and that on oure ſide wee hauehave no greate aduice, ſo as by all lykelyhoode wee ſhall not miſſe too bee oppreſſed: yee ſhall ſee vsus ouertaken with diſpayre, bycauſe that too oure ſeeming, if God meant too ayde vsus, hee woulde put forthe himſelfe, and not make ſo long tarying. Therefore if hee make delay, we are aſtonied and afraide. But it is meete that wee ſhould be pacient, though God reſiſt not the wicked when they confederate themſelues in ſuche wiſe againſte vsus, but rather giueth them leaue too debate vponupon the matter. And wherefore? For hee will come in due time too deliuer vsus out of their handes, notwithſtanding that they beleeue certeinly to bring their attemptes aboute to oure vtter ouerthrowe. And yet neuertheleſſe ſometymes God tarrieth not ſo long, but pittieth ou…e feebleneſſe: and when hee ſeeth vsus in daunger too bee ſhaken, he preuenteth the matter, and maketh haſt to ſuccour vsus. And howe is that? Beholde, oure enemies are ouerſuttle and polytike, and moreouer they bee ſo practyzed as a man woulde ſuppoſe that all the ſuttle ſhiftes of the whole worlde hadde paſſed throughe their handes: and good cauſe hauehave wee too bee afrayde, when wee ſee they hauehave made tryall of ſuche manner of pollycies. But what for that? God is able too ſotte them in ſuche ſorte, as they ſhall become as beaſtes: that whereas they were thought to hauehave bene as handeſome men as coulde bee, they become like little babes, in ſo muche that it is a wonder too ſee them conſulte of thinges, wherein there is neyther ryme nor reaſon as they ſay. And howe commeth this too paſſe, GOD can well skill howe too ſende them the ſpirite of drunkenneſſe, ſo as they ſhall ſtagger and reele without drinking anye drop of wyne, according as hee declareth by his Prophetes. Lyke as hee is the gyuer of witte and diſcretion too ſuche as are filie Idiotes: ſo contrariwyſe hee knoweth howe too blynde the vnderſtanding of ſuche as thinke them ſelues too ſee farre afore them, in ſo muche that euen at hyghe noonetide they doe nothing but grope lyke poore ſilye blinde ſoules. VVe ſee then what Eliphas ment to ſhewe heere. And this doctrine extendeth it ſelfe verye farre. For thereby we be taught, that when we ſee our enemies practize all that is poſsible againſte vsus: wee may ſet light by them, aſſuring ourſelues that oure God will make all their attemptes vayne, according as wee ſee howe the Prophete Eſaye ſpeaketh of them in two ſentences. Goe youre waye (ſayeth hee) take counſell togyther: yet ſhall it come too nothing. And why? The Lorde will diſappoynt it euerywhit. Go your way (ſayth he) to make your great deliberations, gather your ſelues togyther, and yet muſte all of it be diſappointed. And why ſo? for God holdeth his counſell in heauen, and will make all your naughtineſſe and ſuttleties too bee turned backe, yee ſhall winne nothing againſte him. Beholde alſo the gret force that was prepared againſt the Citie of Hieruſalem: the poore king Ezechias is come to vtter extremitie, in ſo much that he made no countenaunce to withſtande his enemie, but when he ſawe himſelfe vnable to match him, he mynded to purchaſe peace for money, and therevpon ſpoyled himſelfe of all his ſubſtance, and was contented that the temple of God ſhould be fleeced, ſo as there was not left the value of one dodkin in the Citie of Hieruſalem, and his palace was quite emptie of all riches. Behold here a poore king, who refuſeth not to paye what ranſome ſoeuer a man would aske, ſo he might ſcape from the Lyons mouth. It was verye likely then that they ſhoulde hauehave bene vtterly vndone. But herevpon God ſendeth his prophet, who mocketh his enemies, Go to, lay your heads togither, and deuiſe yee what yee can, yet ſhall yee bring none of your enterpriſes to paſſe. And whyſo? for the lord ſetteth himſelfe againſt all your practizes, to maineteyne his people and his Churche. Thus you ſee why I hauehave ſayde, that it behoueth vsus to take heede that wee put this leſſon in vre. Therefore when wee bee come to the point that wee knowe not whither there be any way out for vsus or no, yea euen that it ſeemeth we be vtterly vndoone alreadie: let vsus flee to the goodneſſe of God, who will eaſily finde meanes vnknowne to vsus. But aboue all things, when ſoeuer we ſee that the wicked perſecute vsus for the quarel of the Goſpell, let vsus not doubt at all but God will vtter his power after a ſpeciall maner in that behalfe. Like as in theſe dayes it is true that Gods enemies are full ynoughe of ſuttle deuiſes: and they hauehave a mayſter (that it is to wit the diuell) which hath his ſhoppe well furniſhed with ſuch ſtuffe. If the Pope and all his adherents hauehave not wyles ynow in them, the diuell will forge ynow for them. And ſtill we ſee that all the miſcheeuous practizes that can be, are on their ſide: we ſee how thoſe whom men thinke to be of greateſt skill, are there kept in wages to blaſpheme God, to ſlaunder the doctrine of truthe, and to make vsus be hated of all the worlde: and finally they buy and ſell vsus on all ſides, to the intent wee ſhould come to vtter decay. VVhen all theſe things aforeſayd come before our eyes: what hauehave we elſe to do, but to wayte with pacience, ſpecially ſeing we be ſure that God can well tell how to hold their hande faſt tyed, and that when they hauehave ſought all the corners of their wits, and prolled aboute the whole earthe, yea and mounted aboue the clouds, God will not ſuffer them to put any thing in execution, and furthermore that hee is well able to make thoſe men dullardes, which take themſelues to be very politike and wiſe men: I ſay he will make them ſo dull, as that euen the little children ſhall laugh at their beaſtlineſſe, according as we ſee in verye deede. For if wee marke how Gods truth is incountred now adayes by theſe clawebackes and by all the Popes vpholders, we ſhall ſee them ſo beſotted, as it were not likely that men could come to ſuch doltiſhneſſe. Specially if a man marke thoſe which weene themſelues to be cunningeſt: it ſhould ſeeme that they be confederate with vsus, and that wee hauehave giuen them wages to mocke Antichriſt their mayſter: they would faine pleaſure him, and they diſgrace him more and more. And for proofe hereof, if a man reade their bookes, he will ſay they ſpeake in fauour of vsus: and for my part I knowe it to be ſo. VVhereof commeth this then? no doubt but God accompliſheth that thing in them which is ſpoken heere, and I knowe it manifeſtly. So then ſeing that God ſheweth in very deed, how the thing which he hath ſpoken here is not in vaine: Let vsus learne to ſtay ourſelues vponupon him, not douting but he is able to ouerthrow al the practiſes and deuiſes of ſuch as take themſelues to be the cunningeſt, and that hee will make them to grope about them at hygh noone, as if they were blindfolded in the darke. And hee ſayeth expreſly, That God ouertaketh the wyſe in theyr wylyneſſe. VVhen Eliphas vſeth this worde wyſe: hee doth it after the maner of men, who glorifie themſelues in that behalfe. VViſdome is the ſingular gift of God, and a good and cōmendable thing: and in good ſooth from whence cōmeth it but from the holy Ghoſt, who is the fountaine and welſpring thereof according alſo as the holie ſcripture ſheweth vsus? And wee our ſelues alſo do knowe it to be ſo, if we be not to to vnthankfull. Seing then that wiſdome is ſo excellent a thing, can it be condemned? It is certein that all the wittineſſe and wylyneſſe whiche wee ſee in the wicked and in the enemies of God, deſerueth not to be called wiſdome. But what? For as muche as they boaſte of it, and are taken to bee ſo to the worldwarde: Eliphas vſeth the ſame worde, according alſo as it is ouercommon to ſay, behold yonder goes a wyſe man. And what is ment by this wyſe man? In effect a very diueliſh creature. For if a man will bee taken for a wyſe man: hee muſt hauehave no loyaltie, no faythfulneſſe, no vpright dealing, no conſcience in him: hee muſt bee able to mocke the whole world, he muſt be able to aduaunce himſelfe, hee muſt hauehave many fayre colours to beguile and deceiue men withall. O this is a man full of wiſdome: and yet in the meane while he ſhall hauehave nothing in him but fraude and naughtineſſe, hee ſhall hauehave nothing in him but hypocryſie and diſsimulation. And if a man bee mynded to walke in ſimplicitie and vprightneſſe, and meneth not to do any man wrong: tuſh he ſhall be counted a dolt and an idiot, yea and although hee hauehave witte ynough in him, and that euen the wicked men themſelues are inforced to confeſſe it, in ſo much as they are faine to ſay, yee ſee how ſuch as man is wiſe ynough if he liſted to put foorth himſelfe: but he is to careleſſe and paſſeth for nothing but to welter in his owne eaſe without putting of himſelfe in hazard. Behold howe the world iudgeth of him. And why ſo? Bycauſe that ſuche a one giueth not himſelfe to craftineſſe and ſnatching as other men do. So then, forſomuch as the world hath this worde wiſdome in his mouth and vnhaloweth it, (for it is a holie thing howbeit faſly abuſed): yee ſee why Eliphas ſayeth, verie well, let vsus put the cace that theſe wyles were wiſdome in deed, as they be termed, and as they be commonly taken to bee, howbeeit that they are not ſo, but I wyll graunt them that title: yet notwythſtanding God knoweth well ynough howe to diſappoint them in their owne naughtineſſe. For here it is ſhewed, that the ſayd wiſdome whereof the wicked vaunte them ſelues, is not worthye of ſo honorable a title. And wherfore? for when al is ſaid, it is but wylineſſe. Thus yee ſee what we hauehave to marke in this text. But nowe muſt we receiue warning to belowly, when we ſee God put himſelfe heere as principall partie againſt all ſuch as practyze any euill againſt their neybours, and ſeeke to winde about them by ſuttletie. VVhen wee ſee how God ſetteth himſelf againſt them in that behalfe, and ſheweth himſelfe, to bee the aduerſarie partie: I pray you ought we not to hauehave good hold of our ſelues, notwithſtanding that wee bee tempted to vſe crafte and ſuttletie, and therewithall hauehave witte inough to bring our matters about? As for example, it maye oftentimes happen, that God putteth good men into our handes, whome wee may beguile and leade about by the noze as the prouerb ſayth: verie well, when ſuch occaſions are offered, wee ought to hauehave good ſtay, conſidering howe God ſayeth, If yee vſe deceyte and guyle, you make not warre againſte men, [but againſt mee.] True it is that you maye eaſily beguyle a ſillie ſoule: but [in verie deede] your leueling is at me, therefore I will ſtep before you, and ſhewe you how it is mine office to daſh and diſappoint al the vngracious practizes that wicked folke take in hand. So then brag as much as you liſt of your owne wiſdome, for I will put you to confuſion, and euerye man ſhall laugh you to skorne. And wherefore? Bycauſe your enterpryſes are againſt me, and yee beare your ſelues in hande that ye bee able to compaſſe all things by your policies and wiles: but you ſhall fynde howe there is no wiſedome but in mee. furthermore aboue all, when the caſe ſtandeth vponupon walking before God: let vsus looke that we rid and clenze ourſelues from all hypocriſie: for the woorſt wylineſſe in the whole world, is when men woulde beguyle God not that they ſay they will doo it, nor that they vſe any ſuche language, but ſo it is that they hauehave it printed in their hart. And it is not without cauſe that the Prophet Eſaye ſayeth. VVo be to you that dig caues vnderunder the earth, as who ſhould ſay yee could hyde your ſelues in them: from whome? euen from God himſelfe. And this is ouerryfe now adayes. VVhat is to bee ſeene in all the worlde? for firſt of al what is it that men doo thinke concerning God? There is not that man which thinketh not himſelfe ſuttle ynough to ſcape out of his hande. And this is the verye cauſe why the wicked and the deſpizers of God do run at royot, and beare themſelues in hande how it is but a beaſtlineſſe for vsus to be afrayd of the iudgemēt to come. VVhen they ſee vsus ſtande vponupon the ſame, that is to wit, when they ſee vsus exhort the people too feare the wrathe and vengeance of God, and [ſhew them] how it maye bee prepared for vsus, they make a mocke at it, ſaying: O ſee how theſe fellowes turmoyle themſelues in vayne: but yet let vsus not ceaſe to make luſtie cheere: if we muſt needes come before God, well then the tyme is woorth the monie. Beholde the diueliſh blaſphemies whiche a man ſhall heare: and although they paſſe not out of theyr mouthes, yet are their harts full fraught with them. To be ſhort, we ſee vngodlineſſe too be ſo vnreaſonable and outrageous in theſe dayes, as it may well be ſayde that men do make their reckening to prouoke God to anger. Let vsus lerne therfore on our ſide to walke in ſuch ſinglehartedneſſe, as God may not be compelled to lift vp hys hand, to execute his dreadfull power wherof mention is made heere: that is to wit, that we periſh not, ne be ouertaken in our owne wylineſſe. Thus we ſee what we hauehave to mark in this ſentence. And conſequently it is ſayd, that God delyuereth from the ſworde and from the hande of them that are too myghtie, and that hee whiche is afflicted ſhall hauehave hope hereafter, and that the mouth of wickedneſſe ſhall bee ſtopped. This is added further for the comfort of Gods children. For what elſe is our ſtate in this worlde than a tormenting with many greefs, and a troubling with manye anguiſſhes and anoyances? VVe are then in a continuall battell. True it is that God ſpareth vsus now and then, as I hauehave ſayd heretofore, bycauſe he ſeeth how we are weake and that if he ſhould gyue the bridle looce to Satan, and his mates, we ſhould be deuoured at the firſt chop. VVell then, our Lord keepeth vsus as it were brooded vnderunder hys wings, and yet doth he ſuffer vsus to be vexed and troubled and to hauehave many hartſores giuen vsus. And wherefore. To the intent we ſhould be prouoked to deſire his help, and alſo to the intent we ſhould learne to take heede to ourſelues, that we be not ſurpriſed by Satan: for there is no other cauſe of our decay but this negligence, whiche is, that we flee not vntounto God in ſuch wiſe as we bee prouoked to call vponupon him. Lo after what maner all of vsus muſt be in this world that is to wit, we muſt be afflicted. And in very deede, the word that ſignifieth Poore or oppreſſed in thys place, ſignifyeth alſo well humbled or brought low. And why ſo? Bycauſe that pouertie is the true ſcholemiſtreſſe to bring men to meeldneſſe that they may not be to highmynded in themſelues, nor hauehave the ſayd ouerhardineſſe and ſpirituall drunkenneſſe too aduenture too farre. But that they may walke according to their meaſure, aſſuring themſelues that if God did not ſuccour them euerie minute of an houre, they ſhoulde bee vtterly vndone. Thus yee ſee (I ſay) how Gods children muſt bee fayne to bee beſet rounde about with many afflictions in this world, if they purpoſe to be partakers of Gods kingdome hereafter. But we ſee little in this cace. For rich mē are commonly puffed vp with ſtatelineſſe, and ſo dazeled in their pompes and pleaſures, as it is a verye harde matter to make them humble. True it is that whenſoeuer it pleaſeth God, hee can ſaue the ryche and great ones as well as the pooreſt and moſte deſpyzed. But that is by brydling them, and by laying ſuch afflictions vponupon them, as they may bee poore, I meane euen in the midſt of their ryches, and that they may know howe their ſtate is miſerable, and thereby be conſtreined to ſeeke God, and too hang wholly vponupon him. Thus yee ſee in what plight God ſetteth vsus at the firſt. But afterwarde it is ſayde that hee plucketh vsus backe from the ſword, and that he deliuereth vsus from the throte and from the hand of him that is ouermightie. At a woord, it is not Gods will that his faithfull ones ſhould be mainteined by ordinarie meanes, nor that they ſhould alwayes hauehave armies in a redineſſe to reuenge themſelues when they bee aſſayled by their enimies, nor that they ſhoulde hauehave great fortifications, nor that they ſhould bee ſtrongly alyed, and ſuch other things: no, they ſhalbe vnprouided of all ſuch geere as to the worldward: or elſe if they hauehave them, it ſhall not be to barre their enimies from beeing to ſtrong and to mightie for them, ſo as they ſhould not bee able to ſtande againſte them by that meanes. VVee ſee then that wee muſt not bee mainteined by worldly meanes. But whenſoeuer we bee hemmed in by ſuch as are myghtier than wee, which ſeeke nothyng elſe but to ouerwhelme vsus: if we be reſcowed from them, it is to the end we ſhould know, how it is God that defē deth vsus, and which preſerueth vsus vnderunder his protection, & that wee bee as it were brooded vnderunder his wings in ſuch ſort as he ſuffereth not the wicked to worke their malice vponupon vsus as they fayne would, and as they be readie to do, were it not that they be letted from aboue. Thus yee ſee what we hauehave to marke. And in deede wee ſee a ſufficient cleere mirrour of it in theſe dayes. For howe goeth the worlde with vsus? It ſeemeth that Gods enimies who are ſtarke mad at his Churche, ſhoulde eate vsus vp wyth one grayne of Salte as the prouerb ſayth. If a man make compariſon of power, alas what power is there on our ſyde? VVee are as one little flocke of ſheepe, and they are not only one heard of woolues, but as an infinite number of woolues. The whole world is full of ſuch as could fynd in their hearts to eate the verie bowels of vsus. And they are not ſatiſfyed with putting of vsus to ſingle death: but there is ſuche crueltie among them, as a man may well perceiue it to be altogither helliſh. Seing then that the power is ſo great, I meane of them whiche ſeeke nothing but to deſtroye vsus and to make cleane riddance of vsus: and yet neuertheleſſe that wee continue ſtyll [for all that they can do:] if it be our chaunce to liue but one day, yet is it wel ſeene thereby, that God executeth his office whiche is ſpoken of here, that is to wit, that he deliuereth him that is oppreſſed, out of the hand of him that is ouermightie. VVe ſee then howe we ought to be the better confirmed to truſt in God, that as he hath begonne ſo hee will continue to the ende, and that if his poore Church be threatened or conſpyred againſt, ſo as ſhee ſeemeth to be alredy as good as half oppreſſed: yet notwithſtanding he both can and will remedie all things. And why ſo? for he hath ſayde it, and he hath not forgotten his cunning, he knoweth the meanes, howebeit that they be vnknown vntounto vsus. Therefore let vsus tarie his leyſure paciently. And in concluſion he ſayth: That there ſhal be hope for the afflicted for heereafter, and the mouth of wickedneſſe ſhall bee ſtopped. Here is declared vntounto vsus for what purpoſe al that we hauehave herd hitherto hath bin ſpoken: that is to wit, to the intent we ſhould learn to truſt in God: for that is a verie hard matter to doe. True it is that euerie man will proteſt that he truſteth in God: but this truſting importeth much more than we can tell how to vtter: in ſo much that euen they whiche ſhall hauehave ſtudied this leſſon all their lyfe long, ſhall hauehave profited wel, if they hauehave learned but half of it: that is to wit, to bee throughly perſuaded that God wyll not forſake them. VVhen this poynt (I ſay) is well ſettled in our heartes, it will bee a great forwardneſſe for all our lyfe after. And it is expreſly ſayde, The hope for heereafter. And why ſo? for we muſt hope againſt hope: that is too ſay, if we mynde to ſh…we that wee truſt in God in good earneſt, there muſt be no likelihod of hope to the worldward, for vsus to truſt vntounto, but death muſt hem vsus in on all ſides, and we muſt be ſo ouercaſt with darkneſſe in that re ſpect, as there may not be one ſpark of light to comforte vsus. To bee ſhort, wee muſt hauehave nothing left vsus ſaue only the promis that God hath made vsus, ſaying, I will be your Sauiour, when as notwithſtanding he ſemeth there withall to turne his backe vponupon vsus, and that he hath ſhaken vsus off, yea and that he euen fauoreth our enemies, and that he putteth the cudgell into their hande to ſtrike vsus with, and is altogither againſt vsus. I ſay when all this be tydeth, yet neuertheleſſe muſt we truſt continually in him. Thus yee ſee why it is ſaide, that there is hope for hereafter for the oppreſſed. As if Eliphas ſhuld ſay, VVhen Gods children become to the laſt caſt: ſo as they wote not any more which way to turne them, that there is no waye for them to eſcape: yet let them not ceaſe too hope that God will ſhewe himſelfe to be their father and Sauiour, and that he will neuer fayle them, conditionally that they reſt themſelues vponupon the ſayde promis that there ſhall be hope for hereafter for the oppreſſed, and that they ceaſe not too hauehave an eye to the lyfe that is prepared for them, though they ſee death before their eyes. Lo howe wee ought to practyze this doctrine. Moreouer though our enemies be not confounded at the firſt daſh: yet will God work in ſuche wiſe as ſhame ſhall light vponupon them ſpyght of their teeth. And this is it that is ment by this ſaying: That the mouth of wickedneſſe ſhalbe ſtopped, which is aſmuch to ſay, as the wicked ſhall not know how to reply againſt Gods iudgemēt. On our part it behoueth vsus to hauehave our mouth open to glorifye God. For we muſt not reſemble the wieked, who being confounded ceaſe neuer a whit the more to blaſpheme God and to grynde their teethe at him, although they hauehave not what to reply againſt him. And this is the ſame ſaying which cloſeth vp the hundreth and ſeuenth Pſalme, where Gods prouidence is ſpoken of. For there it is ſaid, that after God had puniſhed the inhabiters of the lande for their ſinnes, ſo as one ſort of them were vexed with warre or ſickeneſſe, and another ſort ſuffered much inconuenience bothe by Sea and by lande: when he commeth to the deliuering of them, from all their miſeries, the good men hauehave whereof to glorifie him, and therewithall the mouth of wickedneſſe is ſtopped, that is to ſay, although the wicked dooers deſyre nothing but to mocke God, and to caſt out skoffs againſt him: yet muſt they be ſhet vp, and they may not knowe what to ſay, but be vtterly confounded for ſhame. By the report of this, we knowe what Gods prouidence is in gouerning things heere beneath. And when we ſee his iudgements ſo manifeſt, let vsus learne to glorifie his holie name, and therwithall let vsus flee vntounto him in all oure aduerſities: and when he ſhall hauehave ſuccoured vsus, let vsus render thanks vntounto him accordingly. Now let vsus caſt downe ourſelues before the preſence of our good God with acknowledgement of our faults, praying him to voutſafe to make vsus perceiue them better than wee hauehave done, to the intent that we knowing how vnworthie we are to be helped at his hande, may be ſo much the willinger to reſorte vntounto him for ſuccour, folowing the way which he ſheweth vsus: that is to wit, that wee may come to our Lord Ieſus Chriſt to finde grace by his meanes before the heauenly throne: and that we may come thither diſpleaſed with ourſelues for our ſinnes, beſeeching him to clenze vsus from them, to the intente that nothing may hinder vsus of our reſorting vntounto him, and of the obteining of all our requeſts, according as he ſhal perceiue to bee expedient for vsus. That it maye pleaſe him to graunt this grace, not onelyonly vntounto vsus but alſo to all people and Nations of the earth, bringing backe all poore ignorant ſoules from the miſerable bondage of error and darkneſſe, to the right waye of ſaluation, for the doing whereof it maye pleaſe him to rayſe vp true and faythfull miniſters of his worde, that ſeeke not their owne profite and vaineglorie, but only the aduauncement of his holyname▪ and the welfare of his flocke: and contrariwiſe roote out all ſectes, errours and hereſies, which are ſeeds of trouble and diuiſion among his people, to the end we may liue in good brotherly concord, &c.