Sermons on Job, Sermons · Chapter 5 · Sermon 22
The .xxij. Sermon, which is the ſixt vponupon the fifth Chapter.
19 He vvill deliuer thee from ſixe afflictions, and in the ſeuenth the euill ſhall not touch thee.
20 In the time of death he ſhall preſerue thee from death, and from the ſvvord in the time of vvarre.
21 Thou ſhalt bee hidden from the ſcourge of the tong, and thou ſhalt not bee afrayd vvhen deſtruction commeth.
22 Thou ſhalt laugh in deſtruction and dearth, and ſhalt not be afrayde of the beaſtes of the fielde.
23 Thou ſhalt hauehave league vvith the ſtones, and the vvilde beaſtes ſhall bee brought to hauehave peace vvith thee.
24 Thou ſhalt perceyue that thy Tent is in ſuretie, and in viſiting thy houſe thou ſhalte not bee greeued.
25 Thou ſhalt ſee thy linage increace, and thine ofſpring as the graſſe of the ground.
26 Thou ſhalt come to thy graue, being full as a recke of corne gathered in due ſeaſon.
27 Behold, vve hauehave inquired of theſe things, it is ſo: therefore herken, and marke it for thy ſelfe.
YEſterday I intreated of the comforte that is ſet downe heere for all the faithfull when God afflicteth them: whyche is, that their woundes are not deadlye, bicauſe God wil at length deliuer them from their miſeries, for ſo much as he is the Surgion to cure their ſtripes. And truly he tempereth them with ſuch meaſure, as we are not vtterly oppreſſed, bycauſe he vpholdeth vsus for pitie of the feebleneſſe that is in vsus. Therefore to be ſhorte, God by his wonderfull prouidence doth continually cauſe the iſſue of our afflictions to be happie, and miniſtreth matter of gladneſſe vntounto vsus, conſidering how it is for our benefit and welfare, as Sainct Paule alſo ſpeaketh in the eyght to the Romanes. And now to confirme the ſame matter it is ſayde, That God will delyuer his chozen from ſixe troubles, or daungers, and that in the ſeuenth the euill ſhall not come at them. Heereby it is ſignified vntounto vsus, that God will perchaunce ſuffer vsus to indure many miſeries, and when wee be eſcaped out of one, wee ſhall enter intoo another, and that it may be as a continuall exerciſe for vsus all the time of oure life, ſo as there ſhall be no reſpite for the poore children of God, but that they ſhall bee tormented now after one faſhion and now after another. Yea (which more is) it behoueth them and it is expedient for them to be ſo handled, bycauſe of their ſinnes: but yet neuertheleſſe God giueth their afflictions a good end, notwithſtanding that the number of them be infinite. Thus ye ſee in effect what is ſhewed vsus heere. And we hauehave neede of this promiſſe, conſidering the vntowardneſſe that is in vsus. For albeit we hauehave felt by experience, that God hauehave ayded and ſuccored vsus in ſome aduerſitie: yet afterward if we be in daunger agayne, it ſeemeth to vsus that there is no looking for ſuccoure at his hand. See yee not an ouer great vnthankfulneſſe and frowardneſſe? Yet notwithſtanding, as oft as God helpeth thoſe that are his, it is to aſſure them for the time to come, to the ende they mighte alwayes hauehave recourſe vntounto him, reaſoning thus with themſelues: ſeeyng that my God hath helped me and pitied me at my neede, he will not forget me any more ſo long as I liue: therefore will I call vponupon him and reſort vntounto him for refuge, and I am ſure he is ready alwayes to remedie all the inconueniences that can happen vntounto me. Behold then how God would aſſure vsus of his ſuccoure, and yet we cannot find in our harts to truſt vntounto it. On the contrary parte, when he doeth vsus good, we imagin that he is werie to bee ouercloyed by vsus, and that hee woulde not hauehave vsus too trouble him any more, or rather wee forget his releeuing of vsus, ſo as we put no truſt in him as hee would that wee ſhould do. VVe ſee then how we hauehave neede to mynde well this leſſon, that is to witte, that God will deliuer vsus out of ſixe troubles: as if it had bene ſayde, we muſt not truſt in God, onelyonly for a day or two, or only for one puſh: but for aſmuche as our life is full of many miſeries, ſo as we bee no ſooner cropen out of one aduerſitie, but there commeth another freſh in the necke of it, and ſo wee bee tormented with miſeries out of number: therefore inaſmuch as we hauehave a continuall battell, and ſhould be ouerthrowen incontinently if God were not at hande to help vsus: wee muſt beleeue it for a certaintie, that hee will not fayle vsus. Some expound this text more preciſely, as thogh it were ſayd, that God will deliuer vsus from miſeries all the time of our life, and in the ende make vsus to paſſe out of all, by taking vsus out of this world. For like as the world was made in ſixe dayes: ſo alſo mans lyfe is willingly cō prehended in that number, and then commeth reſt when God ſtrippeth vsus out of this mortall body: for ye ſee how he then maketh an ende of all our laboures, griefes, and battells. But lette it ſuffize vsus to hauehave the playne meening of this texte: which is, that although wee bee toſſed with many miſeries during this preſent life: God will continually make vsus way out of them, and bring vsus to a good hauen. To be ſhort, mention is made here of ſeuen corrections after the common maner of the holy Scripture: for this ſayde number of Seuen importeth a greate, and as it were an infinite quantitie. And here ye ſee why it is ſayde in the Prouerbes, That the rightuous man falleth ſeuen times a day and riſeth agayne. True it is that ſome men vnderſtande this to be ment of ſinning: but Salomon ſpeaketh only of the miſchaunces that we fall into. For wee be beaten with many roddes, one while there commeth ſome diſeaſe, and an other time ſome other aduerſitie: now ſome man ſhall trouble vsus, and an one another ſhall do vsus ſome wrong. Ye ſee then the falles which Goddes children fall into, ſo that in ſteade of holding them vp with ſtrong hande, it ſeemeth that he letteth them tumble downe like little babes which hauehave no ſtrength. But what? VVhen wee bee ſo falne, God dothe alwayes releeue vsus: and ſpecially (as he ſayeth in another text,) hee will hauehave his hand vnderunder vsus, and will not ſuffer vsus to fall ouer hard. Then let vsus learne by this ſtreyne, that we are warned firſt of all not to maruell though it behoue vsus to come in many tribulations. And why? for God hath ſet vsus in the worlde to the ſame purpoſe and end: and therefore it is not for vsus too promiſſe our ſelues this or that. And what ſhall wee gayne by bearing ourſelues in hande that we ſhall hauehave that thing which is not in our power to hauehave? Alſo God will alwayes ſuffer vsus to be diſappointed of our expectation, when we bee ſo fooliſh as to make our reckening without him, and ſubmit not our ſelues to his gouernement. Therefore no man muſt warrant hymſelfe a continuall reſt, ſeeing that God will hauehave vsus too fight, and that it is his pleaſure to exerciſe vsus ſo. Furthermore, ſith we ſee that we ceaſſe not to prouoke Goddes wrath, and that there is ſuche ſtore of faultes in vsus: it is meete that wee ſhoulde therevpon deſire to liue at oure eaſe, and in pleaſures, neuer to part from them? were not that inough to make vsus rotte in oure owne dung, if God ſhoulde not skoure vsus from them by afflictions? Let vsus learne then to prepare our ſelues to battaile, aſſuring our ſelues that whyle wee liue in this world, wee are not here as in a Paradiſe, but wee bee here to hauehave manie myſeries and troubles, bycauſe Gods will is ſo. And ſo wee knowe that aduerſities are profitable for vsus, yea and neceſſarie for our ſaluation, and that God is faine to viſite and quicken vsus vp after this maner. Thus muche concerning the firſt poynt, howe the holie Ghoſt declareth here that the faithfull ſhall bee ſubiecte to many infirmities. For hee ſpeketh not but of Gods children, euen of thoſe to whom hee ſheweth merciemercy: and yet notwithſtanding hee ſayeth euen of them, that they ſhall be tormented, not of one affliction alone, but of ſixe or ſeuen. Nowe by the way after wee be warned to be pacient in all our aduerſities: let vsus alſo beare in mynde the preſent comforte that is giuen vsus heere: that is to witte, that God will neuer fayle vsus at our neede. True it is that hee will not ſuccour vsus at euerie pinche, to exempt vsus vtterly from all myſerie: but yet will he ſuccour vsus in due ſeaſon, and that ſhall bee inough for vsus, althoughe wee bee driuen to an afterdeale, and bee not ayded by him ſo ſoone as our deſire would craue it. For oure deſires are as boyling as may bee, and God delayeth and letteth vsus alone too trie our pacience. But in the meane ſeaſon (as I hauehave ſayde) let that ſuffize vsus which God hath declared vntounto vsus: namely that wee ſhall not bee diſappointed of his helpe, ſo wee tarie his leyſure quietly, till he ſee it good to deliuer vsus. Thus ye ſee what wee hauehave to beare in mynde. And in concluſion, whenſoeuer God ſhall hauehave made vsus to wade out of miſeries, ſo as hee ſuffereth vsus not to enter into them any more, but deliuereth vsus out of them once for all: It is as muche to ſaye, as God will continually encreaſe his goodneſſe towardes vsus, and that if wee hauehave felte his helpe ſixe times (that is to ſay many a time and often) in the ende hee will ſhewe himſelfe yet more fauorable towards vsus, and his meening is, not onelyonly to reach vsus his hande at all times, to make vsus way out of the miſeries wherein wee bee: but alſo will take vsus into his eternall reſt, and make an end of all the troubles wherewith we are incompaſſed as nowe. So then, all the benefites that God beſtoweth vponupon vsus in this preſent life, do guide vsus vntounto this one marke: that is to wit, that in the ende our ſaluation ſhall be perfecte and full. God as now giueth vsus a little taſt of it: but let vsus tarie till he hauehave brought things to their true perfection, and then ſhall we perceiue him to be our Sauiour. Lo howe the benefites whiche wee receiue in this worlde, ought to giuegive vsus a more large and hyghe expectation of Gods goodneſſe, the whiche is ſhewed nowe in parte, and not all wholly. But after hee hath ſayde ſo, hee addeth, That wee ſhall bee delyuered in the time of dearth. Some are of opinion, that Eliphas declareth heere the ſeuen afflictions whereof hee hath ſpoken. But this ſo curious expoſition, hath no ſubſtantialneſſe for a man to reſte fullye vponupon. Therefore let vsus followe the naturall ſence ſuche as it is: that is too witte, that according as the myſeries are infinite wherewith God ſcourgeth vsus in this worlde: ſo muſte our hope ſtretch out it ſelfe farre and wide, too the ende wee maye continually wayte for the ſayde deliuerance whiche he hath promiſed vsus, what ſoeuer kynde of miſeries wee indure. Yee ſee why heere is mention made of dearth, of warre, of wilde beaſtes, of ſtormes and tempeſtes, of fyre, and of other calamities, accordyng as wee ſee how our poore lyfe is beſieged with ſo many ſortes of aduerſities as nothing can bee more. The thing then that is declared to vsus in effect, is that God not only draweth vsus out of dearth, nor onelyonly deliuereth vsus from warre: but alſo that in what trouble ſoeuer wee bee, we ſhall fynde that hee hath the iſſue of it in his hande, according as it is ſayde that hee hath the iſſues [or outgoings] of deathe in hys hande. And thys is a right neceſſarie poynte. For wee ſee what the ſuperſtition of menne is: that is too witte, that they diſtribute Goddes offices vntoo others, bycauſe that (too their ſeeming) they coulde not fynde remedie for all inconueniences, if they ſhoulde reſorte all too one place. Heere yee ſee why the Papiſts make one Sainct or twoo, or three, or fower too hauehave the charge of Agues, another too hauehave the keeping of the fruites of the earth, and a thirde too hauehave rule of ſuche a diſeaſe. And why is it? for they imagine that if they ſhoulde reſorte vntoo God when they hauehave the ague, or if they ſhoulde come to hym for helpe when they hauehave the dropſie: he were not able too intende too ſo many things at once, and therefore it were better that eche ſeuerall office were committed too a ſeuerall Sainct, or els to two or three of them, and ſo conſequently that the lyke ſhoulde bee done too this Sainct and that Sainct. Behold how men teare Gods maieſtie in pieces by their diueliſh ſuperſtitions, when they robbe him after that ſorte of his operation, and put it ouer too his creatures. Alſo lette vsus marke well thys doctrine, wherein it is declared vntounto vsus, that if God keepe vsus from the plague, he will alſo keepe vsus from the ſwoorde, ſo as men neede not too go diſtribute hys office to thys man or that: for lette vsus aſſure ourſelues that he will be our Sauiour, not onelyonly in parte, but alſo throughout in all things. Therefore lette vsus boldely hauehave our recourſe vntounto him, not onelyonly in one kynde of aduerſitie, but in as many as ſhall come vponupon vsus, aſſuring our ſelues that hys power ſhall extende euen vntoo all the deathes that can threaten vsus, according as it is ſayde, that he not only hath a way too deliuer vsus from deathe, but alſo hath wayes which are incomprehenſible to vsus. VVhen wee bee afflicted on the one ſide, God will on thother ſide make vsus feele that wee bee helped. VVhen wee bee locked vp ſo as there ſeemeth no way for vsus to ſcape, God will finde one for vsus, yea after his owne faſhion, that is too ſaye, aboue the vnderſtanding and opinion of the fleſhe. But by the way wee bee heere new againe warned too prepare ourſelues to pacience, not onelyonly for ſome one kind of aduerſitie, but for all that euer can betyde vsus, according as wee ſee howe menne are borne too diuers afflictions. And I ſay this, bycauſe that ſuche as are ſtrong inough too indure ſome one aduerſitie, will immediatly bee ouercome of ſome other temptation. As for example, a man ſhall finde ſome that can indure pouertie and yet one ſickeneſſe will carie them away in ſuche ſorte, as they ſhall frette againſt God and there ſhall be no meane to appeace them. Other ſome can well away with ſickneſſe, or with thys thing or that: but if a man doo them any wrong or iniurie, or if a man go about too deface them, in that cace they hauehave loſt all their pacience. Then may there nowe and then bee an apparance of vertue in a man, as in reſpect of ſome one kynde of temptation: but in ſome other hee ſhall fayle. For this cauſe it behoueth vsus too marke well what is conteyned in thys ſtreyne: namely that God will not commende a man for ſhewing hymſelfe ſtoute in ſome one poynt, if hee bee cold and incontinently quayled in the reſte. But our pacience muſte reache further: that is too witte, wee muſt yeelde our ſelues peaceably in all that euer God ſhall ſende vsus. For when wee bee exhorted too bee pacient, God ſetteth not before our eyes one miſerie, or twoo, or three: but he ſayeth that eueryevery of vsus muſt take vp his croſſe or fardell. And what manner fardell muſte thys bee? wee muſte not make our owne packet, to ſay, I will hauehave ſuch a meaſure or ſuch a portion: but it belongeth to God too gyue vsus our burthen. And he aduertizeth vsus, that when wee ſhall hauehave bene perſecuted after one faſhion, wee muſt bee fayne too enter intoo a newe and farre diuers battell. Therefore wee muſt prepare our ſelues therevntoo. And heere ye ſee alſo why afflictions are tearmed, A cup or drinking glaſſe. For like as when a Phiſition gyueth his pacient ſuche quantitie as he thinketh good, the pacient muſt be fayne to receyue the drinke in ſuch portion as the Phiſition ſhall hauehave appoynted: or lyke as a father in cheriſhing hys children, cutteth eueryevery of them their pittance, and gyueth them to eate and drinke after hys owne pleaſure: euen ſo muſte God diſpoſe of vsus, and hauehave the authoritie ouer vsus too charge vsus, and too gyue vsus ſuch portion of miſeries as he ſhall thinke good. Seeing the caſe ſtandeth ſo, lette vsus remember the doctrine that is ſette downe heere, how God will deliuer vsus from famine in the tyme of dearth, that hee will ſaue vsus from the ſwoorde in the time of warre, and that hee will defende vsus from wilde beaſtes: as if it were ſayde, that menne ſhal not onelyonly bee aſſayled, ſome by famine, ſome by warre, ſome by peſtilence, and otherſome by anoyances of wilde beaſtes: but alſo that as well the one as the other ſhall feele, that they may hauehave as many anoyances, as wee ſee there are meanes too trouble vsus, and that they are as many enemies neere about vsus, and that if our God hauehave not his hande ſtretched out continually too hauehave pitie vppon vsus and too deliuer vsus, wee ſee a hundred thouſande deathes, whiche threaten vsus and incompaſſe vsus on all ſides. Yee ſee then howe it ſtandeth eueryevery one of vsus on hande, too thynke well vppon the daungers wherein he is, and too knowe howe miſerable our ſtate is, too the ende he may bee the more earneſt in calling vponupon God. And herewithall lette vsus alſo be readie to indure paciently, not only ſome one kinde of aduerſitie, but alſo an infinite number of them, according as it ſhal pleaſe God to ſcourge eueryevery of vsus. For it is not ſayde, that God contenteth himſelfe with exercyſing of vsus after ſome one ſorte: but that wee muſte bee fayne too paſſe through fyre and water: that is too ſaye, wee ſhall not hauehave one ſorte of affliction alone: but aſſoone as wee be paſſed out of one aduerſitie, wee muſt ſtreight wayes enter into an other. Yee ſee in effect what is ſignified vntoo vsus heere. But it is ſayde immediatly, That wee ſhall bee in league with the ſtones and with the wilde beaſtes. VVhereby Eliphas meeneth, that the things whiche are woonte too anoy and too trouble menne, (ſuche as the ſtones of the fielde and the wilde beaſtes are) ſhall not diſquiet vsus. And howe ſhall not the ſtones of the fielde trouble vsus? Nother in walking, nor in tilling the ground. For wee knowe that the tilling of a grounde is the more painefull, if it bee ſtonie, and that it is the more labourſome for a poore man where his plough ſhall bee oftentimes in daunger of breaking, if hee turne not away the ſtones. Lo wherefore our Lord telleth vsus that the ſtones ſhall not hurte oure walking nor our labouring in the fieldes: our walking (I ſay) to hauehave any vnhappie ſtumblingplot. Alſo he addeth the beaſtes of the earthe: for wee ſee that the beaſts are againſt vsus. True it is that the beaſtes ought of their nature too obey vsus, bycauſe God hath giuen man dominion ouer all his creatures, and ſpecially bycauſe hee hath created the beaſtes too the ende they ſhoulde bee ſubiect vntounto menne, and acknowledge man as the Prince that reigneth heere beneath according as God hath ordeyned. But yet not withſtanding, now are the beaſtes fayne to riſe vp againſt vsus And that is, bicauſe wee hauehave not done homage too God in reſpect of the ſouerayne Lordſhip which hee hath ouer all creatures, and whereof he hath made vsus partakers. And lyke as if a man holding a fee of a Prince, and beeing his leege man had committed ſome offence, as of treaſon or rebellion, the goodes whiche hee hath ſhall be excheated: Euen ſo dealeth our Lorde. For, for our vnthankfulneſſe ſake hee hath bene fayne to bereeue vsus of the goodes that hee had put into our handes, in ſo much that hee hath armed the wylde beaſtes which ought to yeeld vsus ful obedience, and he rayſeth them vp dayly againſt vsus. Behold wherof commeth the contrarietie, and as it were the enmitie that is betweene men and beaſtes. But heere it is ſayde that we ſhall be in league with the beastes: that is to ſaye, that God will reſtrayne the rage that is in beaſtes, ſo as they ſhall hauehave no deſire to do vsus harme. Truely wee ſee that God hath not as yet vtterly bereft vsus of the dominion whych he gaue vsus in Adam. For although that Horſes and Bulles alſo bee beaſtes full of fierceneſſe, ſo as it ſeemeth that they ſhould ouermayſter menne: yet notwithſtanding they bee commonly tamed, and menne bring them too their lure. And for aſmuch as mē hauehave their liuing in this worlde: it is Gods will that there ſhoulde ſtill remayne ſome traces of his goodneſſe, and that they ſhoulde inioy his creatures in parte. But yet for all that, they hauehave not this ſayde league in ſuche perfection as God promiſeth heere, neyther were it conuenient for them to hauehave it. It behoueth vsus too bee troubled and vexed by the beaſtes, too the intent wee may feele the fruite of our rebellion againſt God. Yet notwithſtanding it is a ſpeciall gifte whych God gyueth to thoſe that are his, when they are vnderunder hys defence and protection: that is too wit, that the wilde beaſtes are peaceable towardes them, as if there were a league [betweene them,] and that God had treated a peace, and were come betwixte them too ſay, True it is that the beaſtes hauehave hitherto bene enimies too you, but now I will that there ſhall bee peace and agreement betweene you. Yee ſee then what is promiſed heere, yea euen as it were a ſingular benefite too ſuche as ſhrowd themſelues vnderunder the ſhadowe of Gods winges. But the meane howe too obteyne ſuche priuiledge, is ſhewed vsus yet better in Oſee, when hee ſayeth in his ſeconde Chapter, that God will cauſe a league too bee betweene vsus and the wilde beaſtes, namely by our Lorde Ieſus Chriſte. For in that place is expreſſely handled the reſtitution of the Churche whiche was decayed and deſolate. It is ſayd that God wil ſend peace throughout: and there with it is added in particular, that he will cauſe vsus too bee in league with the wilde beaſtes. And why ſo? Bycauſe that Ieſus Chriſte is the vniuerſall heire of all creatures, and all things are gyuen intoo his handes: and if wee bee hys members, we ſhall be parttakers of all the benefites whiche the father hathe committed too him in all perfection. Yee ſee then howe wee may walke through al the anoyances of this world without wounding: that is too witte, bycauſe Chriſte is our keeper, and ouerſeeth our lyfe too maynteyne our welfare. Yet notwithſtanding wee ſhall not ceaſſe too bee troubled: according as it is needefull that God ſhoulde chaſtyze vsus in diuers ſortes. But how ſoeuer the worlde go, we ſhall finde howe it is not for nought ſayde heere, that God will make the wilde beaſtes too become as it were tame, ſo as they ſhal not riſe vp againſt vsus with ſuch rage as they hauehave bene wonte too doo, bycauſe that hee will holde them ſhort. And heere wee hauehave a very profitable leſſon: that is to witte, that wee muſte not meaſure the aſsiſtaunce of our God by our eyeſight, but by the promiſſe of ſuccoure that is behighted vsus from aboue. And why ſo? For yee ſee after what ſorte God will bee honored by vsus: that is to witte, he will hauehave vsus beholde the daungers that are neere vntounto vsus, and when wee ſee howe there are alwayes as it were a hundred perilles for vsus to fall into, wee muſte not therefore ceaſſe to truſte to the ayde of our God, [and ſaye:] Beholde Lord, it is true that if wee looke no further but onelyonly heere bylow, wee ſhall bee totoo much confounded. But for aſmuche as thou haſte promiſed too helpe vsus at our neede, our life muſte now reſte vponupon thee, and wee muſte put it intoo thy handes. Lo heere a greate honor which wee doo vntounto God, when wee can ſhette our eyes at all the daungers that threaten vsus, and imbrace the promiſe that hee hathe made too maynteyne our welfare. And too ſhewe that the faythfull muſte yeeld themſelues wholly into Gods protection, it is ſayde, that they ſhall laugh in the tyme of calamitie and famine. Not that wee ſhall bee ſenſeleſſe, no nor that wee ought too bee ſo: but this laughing heere importeth ſuch a boldneſſe, as we be not afrayd lyke the wretched vnbeleeuers, who know not what to ſay when they ſee themſelues in any hazarde. Lette vsus marke then that bothe the good and the badde ſhall feele the miſerie that pincheth them, and conceyue the daungers too bee afrayde of them. But yet in the meane ſeaſon, if an vnbeleeuer perceyue any miſchiefe towardes him: yee ſhall ſee him ſo caried away with fearefulneſſe, as there is no comforting of him. And (which woorſe is) menne doo muze continually vppon their tormentes, according as it is ſayde that the wicked ſhal flee when no man foloweth hym. And in another texte it is ſayd, that there needeth but a leafe too fall from atree, too afright thoſe that hauehave no truſt in God. Yee ſee then that if men truſt not in God, and committe not themſelues wholly vntounto him, they ſhall bee ſo ſcared out of their wittes, as they can hauehave no reſte, according as it is ſayde in the Lawe, that their life ſhall bee hanging as at a threede. In the morning they ſhall ſay, is it poſsible that I may go foorth vntill night? and at night they ſhall bee in perplexitie to knowe if they may ſee the morning. Yee ſee then how they that regarde not God, are in continuall thoughtfulneſſe: and not ſo onelyonly, but alſo they are in ſo extreme agonies, as they wote not whither they bee alyue or dead. But contrariwiſe, when Gods children hauehave perceyued the inconueniences, and hauehave ſighed and bene attached with ſome feare: alwayes they come too ſaye thus: Lorde, into thy handes I commende my ſoule, thou haſte redeemed mee, thou arte ſoothfaſt, thou wilt continue thy goodneſſe towardes mee, euen too the end: euen ſo Lorde, therefore prouide thou for all my daungers. The faithfull hauing called thus vppon God, doo truſte that hee will heare them, and therefore they call vponupon him without ceaſsing. And although they perceyue not that he helpeth them: yet notwithſtanding they hold on ſtill their courſe, warranting themſelues that theyr welfare is aſſured, bycauſe it is grounded vppon Gods truth, which is infallible and vnchaungeable. So then, yee ſee that by the Laughing whereof mention is made here, it is not ment that Gods children ſhould become altogither ſenſeleſſe too conceyue nothing, or that they ſhould make a ſport of it when God thretneth them with any aduerſitie: for that were no manlineſſe, it were rather a beaſtlineſſe. The children of God then muſte bee afrayde, and ſpecially when they perceyue that God viſiteth them for their ſinnes, they muſte thinke of it thoroughly, yea and they muſte hauehave a feeling of the miſeries of their neighbours, too pitie them: but yet therewithall they ſhall alſo laugh, that is too ſay, they ſhall bee able to deſpiſe all aduerſities, according as wee ſee howe Sainct Paule ſpeaketh when he triumpheth againſt pouertie, againſte all diſeaſes, againſt hunger, thirſt, ſword, things preſent, and things too come: yea and ſpecially when the cace concerned fighting againſt the powers aboue. And wherefore? For when wee know that God hath taken vsus into his keeping, and that hee will bee our ſhielde: wee may defie all the harmes that can come too vsus from menne. And it is ſucceſsiuely ſayde, that the faithfull man ſhall viſit his tente, and ſhall not meete wyth any miſhappe to greeue him. He ſhall ſee his linage increaſed, and the very breede of his cattell ſhall bee bliſſed of God. Heerein it is ſhewed vntounto vsus, that God, to ſhew the louelove whiche he beareth vsus, is not contented only to remedie our miſhappes and too delyuer vsus from them: but alſo bliſſeth vsus in diuers ſortes, and maketh vsus too proſper, too the intent wee ſhoulde feele hys grace vponupon vsus. Thus yee ſee the ſumme of that which is conteyned heere. But as we hauehave neede to conſider Gods goodneſſe thoroughly bycauſe he ſuccoreth vsus in our afflictions: ſo on the other ſide, in all the benefites which he beſtoweth vponupon vsus, it behoueth vsus too bee attentiue too knowe the fatherly care whiche hee hath of vsus. And ſpecially that when ſoeuer he ſhall take vsus out of this worlde, wee may knowe that which the holie Ghoſt ſheweth vsus heere, according as I ſhall ſet it foorthe anon: and finally that in all caces and in all reſpectes God will bee the guyder of thoſe that are his, and that although they be fayne too indure things in thys mortall lyfe, and are ſubiecte to many chaunges and ouerturnings: yet God wyll preſerue them, and his bliſsing will bee ſufficient too defende them euen too the ende. Yee ſee what the holye Ghoſt ment to ſhewe vsus heere by the mouth of Eliphas. But among the other graces whiche our Lorde promiſeth vntounto men, and whereby he will bee knowen too bee gentle and louing, one is when he gyueth vsus children. For wee knowe howe linage is a ſingular honor whyche God doeth vntounto men. And verily if hee will hauehave hys goodneſſe knowne euen in reſpecte of the beaſtes in that the beaſtes doo thriue and increace: If God (I ſay) will hauehave his goodneſſe and fauour caught hold of thereby: what is too bee done then, when he createth children and formeth them after his owne image? for is there not a more excellent and greater dignitie in mans nature, than in all other creatures? So then, no maruell though God doo ſo often in the holy Scripture marke out this ſayde bliſsing as a precious thing. By the way, if men be afflicted by their children, lette them vnderſtande that the ſame proceedeth of ſinne, and that Gods order is reuerſed in that cace: Neuerthe leſſe wee maye manifeſtly perceyue, that God could not tell in the world howe too vtter the louelove that he beareth vsus, nor his great goodneſſe towardes vsus, better than by giuing vsus iſſue. Finally it is ſayde, that the faithfull man ſhall be gathered into his graue, as a ſtacke of corne is gathered togither in due time, and layde into the Berne: and alſo that a man ſhall come thither in abundance, that is to ſay, hee ſhall hauehave liued his fill. Heere Eliphas meant to ſay, that God wyll preſerue hys ſeruantes from violent death, and guyde them after ſuche ſorte in this worlde, that when ſoeuer they muſt depart, it ſhall be as if a man gathered corne in harueſt time. And it is better that corne ſhoulde bee layde intoo a Berne, than that it ſhoulde periſhe in the fieldes: for what were it too leaue corne ſtanding in the fielde after that it is dead ripe▪ The graynes muſt needes ſhedde and come to naught: the birdes will eate ſome of it, and the reſte of it muſte rotte and be troden intoo the dirte. But if it bee gathered intoo the Berne a man may applye it too good vſe. So then Eliphas promiſeth that after that God hath made the faithfull too bring foorth fruite in the world, they ſhall come too full rypeneſſe, and he will gather them vp too himſelfe as menne gather corne. True it is that hee doth not thus alwayes: for wee ſee ſometimes how God ſuffereth his ſeruantes too fall into violent death, and that he plucketh them out of this worlde in the floure of their age, yea and euen in their infancie. VVee ſee that Cain came to greate yeeres of age, and Abell was raught away by the ſworde. How is it meant then that God will preſerue his faithfull ones euen till they bee full rype, as if a man ſhoulde gather corne into a Berne? wee muſt marke firſt of all that when the holy Scripture ſpeaketh of theſe worldly bliſſinges: it intendeth that it falleth out ſo commonly, and not that it falleth out ſo continually. Furthermore wee muſte make compariſon betweene the greater benefyte and the leſſer. VVhen God ſuffereth his children too bee taken out of the worlde betymes▪ it is for their profyte. For God prouideth better for the faithfull man when hee calleth him to him at the age of twentie of thirtie yeeres, than when hee letteth him liue till threeſcore. And ſpecially when wee ſee the worlde flowing out intoo ſuche corruption, that all is confounded nowe a dayes: I praye you ought wee not too eſteeme them more happie in that God hath drawen them away too himſelfe, than if they had longer time too languiſhe heere? It were a miracle if menne coulde continue heere and come al to olde age. For wee ſee what ſnares Satan layeth for vsus, and howe it is right harde to walke through ſo many outrages. Therefore if God pull away his children quickly: lette vsus bee ſure that he dooth it for their greater benefite. And ſpecially wee hauehave herevppon too vnderſtand, that although they bee bereft of this bliſsing whyche is ſmall in reſpect of that which God wyll gyue them: yet dothe he not ceaſſe too louelove and fauoure them by ſuffering them too fall ſo into ſpeedie death, lyke as thoſe that are perſecuted by tyrantes, hauehave a moſte precious deathe. For they offer vp a ſacrifize whyche is moſte acceptable too God: and it is an offering of ſweete ſauour when hee ſeeth hys woorde ſealed vp with the bloud of Martyrs. So then, when wee compare the leſſe with the greater, wee ſhall finde that this promiſſe of feeling continually the ſayde bliſsing of God in ſending them to their gra…e as corne that is gathered in his due time, is not in vayne towardes the faithfull. For how ſoeuer the world go, he rypeneth them continually. If a faythfull man die at the age of thirtie yeeres, what doth he? It ſeemeth not that he is greatly ſorie for it, hee maketh no great ſtruggeling againſt it as wee ſee the vnbeleeuers do, yea when they bee euen as ſtale as earth, as the Prouerbe ſayeth. Beholde a deſpizer of God and a worldling, whych neuer thought vppon death: and when it commeth too the poynte that God will pinche him in good earneſt, it will make him grinde his teethe and frette with hymſelfe, weening too withſtande death, and ſaying: Can I not prolong my lyfe one yeere longer? He takes hymſelfe too bee a peece of greene woode that crackleth on all ſides. Contrariwiſe when a faythfull perſone dieth, although he indure muche, yet hee betaketh hymſelfe vntoo God, and comforteth hymſelfe in hym: and although there bee ſtriuing ſeene in his body, yet hath hee his mynde quiet, and he deſireth nothing but too frame himſelfe too Gods good will, choozing rather too dye when God calleth him, than too liue heere. To be ſhorte, he deſireth nothing but too obey his good heauenly father. VVe ſee then howe God dothe alwayes rypen hys ſeruants before he call them out of the worlde, ſo as they bee fully ſatisfyed when they come too their graues: and hee that bringeth but twentie yeeres too his graue, is more rype than another that ſhall bring (as ye would ſay) a million of yeeres with him: according as we ſee how the vnbeleeuers do fret and chafe themſelues againſt God when he calleth them, ſo as they bee neuer rype nor olde ynough. So then let vsus marke that God bereeueth not his children of the thing that hee promiſeth them in this texte, that is to witte, that how ſoeuer the worlde go, they ſhall come to their graue lyke corne that is through ripe, and meete to be applyed to good vſe. And therefore let eueryevery one of vsus bee contented, when God hath giuen him the grace to liue in this worlde, ſeeing we hauehave recorde [in our conſciences] that we be verely his, and that hee will drawe vsus to himſelfe. And although it pleaſe him to keepe vsus in this worlde for a time to exerciſe vsus with many afflictions and miſeries: yet let vsus not ceaſſe to taſte continually of his goodneſſe, which he maketh vsus too feele ſo many wayes, and whereof we ſhall hauehave full fruition after this preſent lyfe, when hee ſhal hauehave called vsus to the eternall reſt which he hath prepared for vsus, and which is purchaſed for vsus by the death and paſsion of our Lorde Ieſus Chriſt.
And let vsus fall downe in the preſence of our good God, with acknowledgement of oure faultes, praying him too giuegive vsus the grace, that in walking through ſo many daungers, wee may knowe howe oure ſinnes are the cauſe of it, and that wee hauehave neede too bee ſo beaten and chaſtized at his hande. And therewithall let vsus pray him too graunt vsus the grace, that the corrections which hee ſendeth vsus maye not bee vnprofitable too vsus, but that we may through them learne too feare his iuſtice, ſo as we may bee the earneſter too call vponupon him in our neceſsities: And alſo that he will giuegive vsus the grace to walke togither in one right brotherhoode, and thereby ſhewe howe wee be rightly his children, and that we ſeeke nothing but too knitte our ſelues togither in all goodneſſe, whereas we ſee the vnbeleeuers conſpyre to deſpiſe God and all right and reaſon. That it may pleaſe him too graunt this grace, not only to vsus, but alſo to al people and Nations of the earth. &c.