Sermons on Job, Sermons · Chapter 8

Sermons on Job · Sermons · Chapter 8

p. 150The .xxx. Sermon, which is the first vponupon the eight Chapter.

1 BAldad the Suite anſvvered and ſayde:

2 Hovvelong vvilt thou holde ſuche talke? the vvoordes of thy mouthe are as a vehement vvinde.

3 VVill God peruert Iuſtice? vvill the Almightie deface the right?

4 Thy Sonnes hauehave ſinned, and he hath made them come to the place of their miſdeedes.

5 But if thou returne to God betimes, and pray to the almightie:

6 If thou bee pure and right, hee vvill avvake vntounto thee, and make the tent of thy rightuouſneſſe peaceable.

THe better to profite our ſelues by that whiche is conteyned in this preſent Chapter: we muſte beare in mind what 40we hauehave declared afore: that is to wit, that Iobs freends vndertaking an euill caſe, hauehave notwithſtanding good arguments & good reaſons. True it is that they miſapply thē: neuertheleſſe the doctrine is in it ſelfe both holy & profitable. So, if we take the things generally that are ſpoken here: wee ſhall finde good ſentences. And in very deede ye ſhall ſee that the principall matter that Baldad pretendeth, is to maynteyne that God is rightuous in puniſhing men, and that there is no cauſe to finde faulte with him. 50And without queſtion, all this doctrine is not only good, but alſo one of the chiefe articles of our fayth. There is none other faulte in it, but that Baldad will needes apply it to the perſone of Iob. For as wee hauehave ſeene heeretofore, the intent of that holie man was not too blame God, nor too lifte vp himſelfe agaynſt him: but hee maketh his moane that the miſerie whiche hee had indured was to grieuous and heauie for him conſidering his feebleneſſe, & yet for all that he ceaſſeth not to glorifie God ſtill. And ſo lette vsus marke that Baldad had an euill cace: 60but yet in the meane while, that which he ſetteth downe here is good and rightuous, & it behoueth vsus to receyue it, bycauſe it is fitte for our edification: Like as when he ſayeth, that ſuch as pleade after that ſorte againſt God, do turmoyle themſelues like the winde in the ayre. True it is that we muſt leaue the perſone of Iob as I ſayde afore, and take the thing generally that is contayned here. VVe heare how the wicked and vnbeleeuers do ſpew out their blaſphemies in rayling at Gods Iuſtice, and it ſeemeth that they ſhould thunder and lighten. But what? All their woordes are but winde, and they waſhe away, and they can not reache ſo high with them as the maieſty of God ſheweth it ſelfe therein. And ſo in this ſentence wee hauehave to marke, firſte that when we heare theſe blaſphemies againſt God, we muſt not be diſmayed therefore, ſo as we ſhould not alwayes glorifie God. For he cōtinueth whole and ſounde as hee was, and men cannot abate his maieſtie: though they rayle at it with full mouthe, all is but winde and vanitie. Thus much cōcerning the firſt poynt. As touching the ſeconde, let eueryevery of vsus learne to ſpeake of God ſoberly, and with all reuerence and humbleneſſe, ſo as wee caſte not foorth ſuche a winde as is mencioned here. For although wee be not able to preiudice God by any maner of meanes: yet will not hee fayle to take vengeance of them that indeuer too lifte vp themſelues after p. 151that ſort agaynſt him by caſting for the proude and preſumptuous woordes. VVhat is to be doone then? If wee hauehave once ſettled that thing in our hartes which the holy Scripture teacheth vsus: the ſame will hold vsus in true ſtedfaſtneſſe. And afterward when wee ſpeake after the meaſure of our fayth, wee ſhall not onelyonly caſte foorth goodly blaſtes, but God ſhall be exalted and magnified in all our talke. But now lette vsus come to that which is ſet downe heere for the principall. VVill God peruert Iudgement and right? will the Almightie ouerthrowe Iustice? Here wee bee 10put in mind to yeeld God the honor of beeing the fountaine of all equitie and right, and that it is impoſsible that hee ſhoulde do any thing that is not good and rightfull. Some can well finde in their hartes to graunt that God is Almighty, but in the meane while they acknowledge him not to bee rightuous as they ought to do. For the one of them muſt not be ſeparated from the other. VVe muſte not imagine that there are things in God whiche can bee deuided one from another. True it is that it behooueth vsus too put a difference betweene the wiſedome, and the 20goodneſſe, and the Iuſtice, and the almightineſſe of God: but yet notwithſtanding, in reſpect that hee is God, all theſe things muſt needs be in him at once, and they muſt be as it were himſelfe or his very beeing. Then let vsus beware that were ſurmyze not a laweleſſe power in God, as if he gouerned the world like a Tyrant, and vſed exceſſe or crueltie. But lette vsus vnderſtande whereas he hath all things in his hande, and is of endleſſe power and doth all things, yet notwithſtanding hee ceaſſeth not to bee rightuous. It is true that this rightuouſneſſe of God is partly 30hidde from vsus, ſo as wee comprehende it not: but yet neuertheleſſe, it is of his mightineſſe alſo: and for proofe thereof, are we able to meaſure it by our with and vnderſtanding? It is certayne that wee cannot. And therefore when we heare ſpeaking of Gods rightuouſneſſe and Iuſtice: let vsus marke, that although the ſame bee not fully knowne and manifeſt vntounto vsus: yet wee muſt honor and reuerence it. It is ſayde that his deuices are a bottomleſſe pit, and that he dwelleth in vnapprochable light, ſo as we cannot reache ſo high as to know what is in him. But yet 40neuertheleſſe, we muſt be fully perſwaded in our ſelues, that it is the propertie and nature of God to do all things in perfect vprightneſſe ſo as there is no faulte too bee founde. Nowe then wee ſee what opinion wee ought too conceyue of God. VVhen worldly folke ſpeake of God, they can well ſay that hee is the ſoueraine Creator of the worlde: but yet in the meane ſeaſon they acknowledge not the thing that is propre vntounto him, nor him in ſuche wiſe as it is his will to manifeſt himſelf vntounto vsus that is to wit in his Iuſtice, in his goodneſſe, in his wiſedome, and in 50all things whereby we may take taſte to louelove him, to honor him, and too ſerue him. And this is the principall poynt that wee muſt take heede vntounto. For what ſhall we hauehave gayned by knowing curiouſly what the Beeing and what the glorious Maieſtie of God is: if in the meane tyme wee vnderſtande not that thing of him whiche wee ought to feele by experience, and which he declareth vntounto vsus? as when it is ſayde that he dwelleth in vsus, and that we liue in him & hauehave our mouing & beeing in him, that his merciemercy filleth all things, that wee be ſuſteyned by his 60goodneſſe, that we hauehave ſo much light as he giueth vsus and no more, that it is in him to remedie all our corruptions, & that we cānot hauehave ſo much as one graine or one drop of rightuouſneſſe, except wee drawe it out of him who is the welſpring therof. Now if we know not theſe things, what ſhall it auayle vsus to know that there is but only one God, who contayneth all things, & to hauehave ſome feeling of his maieſty? VVherefore ſo much the more behoueth it vsus to marke well what is ſayd here: that is to wit, that we muſte take it for a grounded principle, that Gods nature is rightuous, & that it is no more poſsible for him to turne aſide from right & equitie, than to ſay that hee can forgo his being, & ceaſſe to be God. For it is no leſſe abſurditie to ſay, that God doth any thing vnaduiſedly, than to ſay that hee is not at all, or to ſay that his Beeing is diminiſhed. And here yee ſee alſo how S. Paule reaſoneth in the thirde to the Romanes, where hee taketh awaye the ſlaunder that might be inforced againſt the doctrine that he brought: how mē are alwaies full of venim to ſpeake euill of Gods pure truth, and to ſtand checking & replying againſt it. Sainct Paule therfore ſayeth, Is God vnrightuous? How ſhould it be poſsible, that he to whom it belō geth to iudge the whole worlde, ſhould not performe all right? He ſheweth there by this word Iudge, how all of vsus ought too bee fully perſwaded, that God is ſo chare of right dealing, that all that he doeth and all that commeth from him is cōpaſſed about with that rule. VVee ſee then that the ſayde ſentence of S. Paules agreeth with this of Baldads. For vnderunder this terme God, Baldad cōprehendeth Iuſtice and rightdealing, and ſo doth he afterwarde vnderunder the woorde Almightie. And it is as muche as if hee had ſayd, Can we ſpoyle God of that thing whiche is ſo knitte into his beeing, as they cannot by any meanes be put aſunder. It were as much as to abace him vtterly, and too pull him out of his ſeare, and to bring him to nothing, if a man woulde pleade agaynſt him as though hee were not rightuous. In ſteade of ſetting downe the woorde God alone, or of ioyning the title of Almightie too it: Sainct Paule alledgeth the office of him: that is to wit, that God is the iudge of the world. And hee is not a Iudge after the maner of thoſe that are brybed and corrupted, as wee ſee mortall mē are, who being well aduaūced to great eſtate and authoritie, doo notwithſtanding abuſe the ſame full oft: But it is not ſo with God. And why? For, his being Iudge of the worlde, is not by good happe, or by election at auenture, or by ſute, or by purchace: but it is incidēt to him by nature, he is no ſooner God, but he is immediatly iudge therwithal. Seing thē that the cace ſtādeth ſo, let vsus not cōceyue ought of him but all rightuouſneſſe being well aſſured that his will is the ſoueraine rule therof. Furthermore (as I hauehave ſayde) this rightuouſneſſe cannot be ſo knowen vntounto vsus as we ſhould be able to decypher what is in it, that when ſoeuer God ſhall woorke ought, wee ſhall ſee the reaſon why. And doubtleſſe it is no reaſon that it ſhoulde bee ſubiect to vsus, or that wee ſhoulde deſire too hauehave it an vnderling too our capacitie. Then if wee finde not that thing to bee good whiche hee doeth, whither ſhall wee go? what a preſumptuouſneſſe ſhall it be for mortall creatures, (I ſay) for poore worms of the earth, to be deſirous to compell God to make thē to knowe what his workes are, and to giuegive their verdit of them? But cleane contrarie, although God conceale the p. 152reaſon of his dooings from vsus: and that wee thinke his workes ſtraunge, ſo as it ſeemeth to oure vnderſtanding, that wee hauehave cauſe to pleade againſt him: Yet muſt we honour his ſecrete and incomprehenſible iudgementes, and gather our wittes too vsus in all humbleneſſe, too ſay, Beholde, it is true that as nowe this ſeemeth to vsus to bee able to preuaile againſt God. And ſo without any further replying, we muſt hold it for a ſure concluſion, that God is righteous. For aſmuch then as we ſee now but in part, yea euen as it were in a glaſſe and darkely: let vsus wayte 10for the day wherein we ſhall ſee Gods glory face to face, and then ſhall wee comprehend the thing that is hidden from vsus as now. Yee ſee then after what maner it is Gods will to exerciſe our faith: that is to wit, hee will hauehave vsus too confeſſe his rightuouſneſſe too bee ſuche as no mans witte may finde fault with it or carpe againſt it. I ſay hee will hauehave vsus too confeſſe this, although wee perceyue it not, nor hauehave any full knowledge of it, and although eueryevery man hauehave his reaſon to diſpute with God why hee doth ſo. Albeit then that we ſee not the things with our 20eye: yet muſt wee hauehave the humbleneſſe to yeelde vntounto God that which belōgeth vntounto him. And if we do otherwiſe, it is all one as if wee would (ſo farre as in vsus lyeth) bring his euerlaſting Beeing vtterly to nought. But if we hauehave this well printed in oure hartes: it will bee a good beginning aforehande to ſubmit our ſelues in ſuche wiſe vntounto God, as although he ſcourge vsus & hādle vsus roughlyer than we would be: yet notwithſtanding we ſhall be pacient in our aduerſities. VVhy ſo? For he that fretteth at his aduerſitie, muſt needes be made to know what it is 30to lift vp himſelfe againſt God. And he cannot take pritch agaynſt God, but he muſt alſo ſet himſelf againſt all right and equitie. And what els ſhall bee the ende of ſuche a cace, but confuſion and decay? Beholde then a brydle to holde vsus ſtill in pacience: namely the knowledge which wee ought to hauehave of Gods rightuouſneſſe. For by ſtanding ſo againſt all right and equitie, we fight to our owne dānation. And when we chafe at our aduerſities, we wage battell againſt God, and woulde ouerthrowe his Iuſtice and bring it to nothing, as neere as we can. Yet notwithſtanding 40it behoueth vsus to go on further, if wee will bee rightly pacient. And why ſo? bycauſe we ſhall bee neuertheleſſe tempted to deſpayre though wee hauehave knowne the rightuouſneſſe and Iuſtice of God. Looke vponupon a poore ſinner that feeleth himſelfe preſſed too the vttermoſt: well hee will confeſſe (yea euen vnfaynedly) that God is rightuous in puniſhing him: but yet it ſeemeth to him that he ſhall periſhe, & that there is no forgiueneſſe to bee looked for in his cace. Yee ſee then how he which is viſited by the hande of God may fall into deſpayre, 50notwithſtanding that he acknowledge God to be ryghttuous. And in good fayth wee ſee what is happened vntounto Iob. True it is that hee was not vtterly deſtitute of pacience: but yet he ceaſſed not to bee tormented with horrible paſsions, as wee hauehave ſeene heretofore and ſhall ſee hereafter. And certainely, hee doubted not at all that God was rightuous: but hee had an eye to his owne infirmitie, [ſaying in himſelfe:] Lorde I am frayle, and yet neuertheleſſe, thou vttereſt thy ſtrength againſt me: and what am I? It ſeemeth that thou arte minded heere 60too thunder agaynſte mee ſillie creature whiche am leſſe than a worme. Yee ſee now wherewith Iob ſounde himſelfe greeued and vexed: namely, that he coulde not (at the firſte brunte) taſte howe God ſuccoured him in the middes of his rigour: and afterwarde would giuegive him a happie ende of it, ſo hee taryed his leyſure. Verilie Iob had ſome feeling hereof: but yet he is ſo combered with heauineſſe, as hee coulde not ridde and diſpatch himſelfe of it at the firſte brunt. Yee ſee then that Iob is partlye vnpacient: And notwithſtanding that he be ſet foorth to vsus as a mirrour of pacience: yet are his afflictions ſo vehement, that hee quayleth. VVhat is the reaſon? It is bicauſe hee hath not ſuche a ſauour of the fatherly care that God hath of him, as is requiſite. For this cauſe I hauehave ſayde, that to knowe Gods rightuouſneſſe and too bee fully perſuaded of it, is a meane too bring vsus too pacience: howbeit that wee muſte matche another article with it, that is to witte, wee muſte alwayes thinke that God in afflicting vsus doeth not ceaſſe too louelove vsus, yea and that hee will procure our ſaluation what rigour ſoeuer he vſe towardes vsus, ſo as all our afflictions ſhall bee aſſuaged through his grace, and he will giuegive them a gladſome end. And after that Baldad hath ſpoken ſo, he addeth, Thy children hauehave ſinned, and God hath ſent them too the place of theyr iniquitie. But if thou returne too him betymes, hee will wake towardes thee, or hee will make proſperitie come agayne. Hereby hee meeneth that God hath ſet a fayre lookingglaſſe before Iobs eyes, to the intent hee ſhoulde not aduaunce himſelfe any more, nor play the horſe that is broken looce, ſeeing that they which are ſtubborne agaynſte God do come to confuſion, & muſt be plunged into perditiō for euer. Secōdly there is a promiſſe, that God doth ſtill wayte, & would fayne draw him backe to repētance, & therefore, that he ought to make haſte while time ſerueth for it. Thus thē ye ſee the two poynts that are touched here by Baldad. But I hauehave told you before, how he miſapplieth it to the perſon of Iob. VVhy ſo? It is an euill cace well handled. Therefore let vsus take the ſame for a generall leſſon, to the end that eueryevery of vsus may apply it to himſelfe in his degree & according to his neceſsitie. It is ſayd here, that God puniſheth ſuch as are ſtubborne againſt him: and hereby his meening is to humble vsus, that we might not giuegive the bridle to the infirmity of our fleſh, as our maner is to be too licentious. VVhen we come to taking a ſtomake agaynſt God, wee make leſſe difficultie in it than if wee ſhoulde incounter with our inferiour or with our equall. Behold (I ſay) the diueliſh boldneſſe that raigneth all the world through: which is, that the party which will be afraide of a mortall creature, and wouldbe loth to offend him, will anger God boldely and without remorſe of conſcience. And therefore lette vsus remember well this leſſon that is ſhewed vsus heere: that is to witte that when ſoeuer and as ofte as God puniſheth the wicked, or executeth any horrible vengeance, it is to the intent that wee ſhoulde ſtoupe with our heades, that bothe great and ſmall ſhoulde hauehave their mouthes ſhet, and that wee ſhoulde no more preſume to come pleade agaynſte God, but aſſure our ſelues that it ſhall happen vntounto vsus as it did vntounto thoſe whome we ſee to periſhe after that ſort, if wee follow them. And heere yee ſee why it is ſayde in the holie Scripture, that God teacheth men rightuouſneſſe by executing his iudgementes. Heereby the Prophet p. 153Eſay ſheweth that ſo long as ſinnes abyde vnpuniſhed, men do harden themſelues and make a ſport at it: they thinke they be ſcaped out of the iudges hand: to be ſhort, there is neither feare nor modeſtie in them. But ſo ſoone as God ſettes himſelfe downe in his iudgement ſeate, and ſheweth examples of his iuſtice, we bee out of conceyt, and wee conceyue ſuch a fearefulneſſe, as wee ſinke downe vnderunder it, and that ſerueth to bring vsus backe againe. Lo howe the iudgements which God executeth vponupon the wicked ought too ſerue for our inſtruction, too 10to the intent that euerie of vsus yeelde himſelfe vnderunder hys hande. And this is it that is ſayde likewiſe in this Text. Truely wee ought not too determine whether Iobs children were reprobates or no: and it is a more likelyhood that God ſent them onelyonly a temporall puniſhment, too ſaue their ſoules for euer. For we hauehave ſeene heretofore the concorde that was betwixt them: and the ſcripture ſpeaketh not of them as it doth of the ſonnes of Elie. On the other ſide wee ſee that Iob made ſolemne Sacrifizes when the courſe of their feaſting was come out: and there 20is no doubt (as it hath beene declared) but they were counſelled to aske forgiueneſſe at Gods hand, and doutleſſe they woulde hauehave ioyned with their father in ſo doing. So then we cannot determinately ſay of Iobs children, that they were reprobates, and we knowe that oftentimes God taketh euen the cheefe of thoſe out of this worlde by violent meanes, whom he hath choſen and ordeyned to ſaluation, howbeit that he handleth them after ſuch a faſhion, as the chaſtizement which he ſendeth them turneth to their welfare. Alſo mens bodies muſt periſhe 30for a tyme, that their ſoules may be ſaued for euer. Therfore it may bee that the like befell to Iobs children. But (as I hauehave ſayde alreadie) we muſt not hauehave an eie to perſons heere: wee muſte not onelyonly receyue the doctrine: which is, that as oft as God ſtretcheth out his arme too puniſhe the ſinnes of the worlde, there is none of vsus all but he ought to tremble. And whenſoeuer we ſhall hauehave miſſebehaued our ſelues vntounto God, knowing that he chaſtizeth vsus by other mens harmes, and there beholde and after a ſort feele howe terrible his wrath is vponupon all ſuch 40as aduaunce themſelues to reſiſt him. And here yee ſee why Saint Paule turning his ſpeach to the faythfull, ſaith: Be yee not deceyued by vaine wordes: for by reaſon of theſe things is Gods wrath wont to come vppon the vnbeleeuers. True it is that men flatter themſelues by diſcountenancing of their ſinnes, according as we ſee howe theſe diueliſh ſcoffers and ieſters doo cloke them at thys day, ſo that nowe a dayes if a man ſpeake of Lecherie, it ſhall be made but a tricke of youth. O, it is of nature: and if a man ſpeake of drunkenneſſe, [anſwere ſhall be made] 50God giueth wine, and will hee not hauehave vsus too be merrie with it? ye ſee then after what maner men become brutiſh and ſpewe out their blaſphemies agaynſt God, and howe they ſeeke nothing elſe but ſhiftes to flatter themſelues in their owne faults and euill doings. And for this cauſe Saint Paule ſayth, My friends let not men deceyue you with ſuch Heatheniſh talke. Hee ſayeth not, for the wrath of God ſhall come vppon you, you ſhall be ouerwhelmed by it: but he ſayeth, learne to know that which God ſheweth, ye hauehave verie fayre mirrors. As oft as God 60chaſtizeth the whoremongers, the vnbeleeuers, the diſobedient, the ſtubborne, and all ſuch kinde of folke: hee meeneth too ſhewe you that no euill eſcapeth vnpuniſhed. So then preuent ye his vengeance, and tarie not till he fall vponupon you, but profite your ſelues by the inſtructions that he giueth you a farre of. Thus much concerning this ſentence, wherein the correction that God ſendeth is ſet afore vsus, to the ende we might knowe that God ſendeth all Rebelles to the place of their iniquitie. And true it is that ſome are to be founde ſo fooliſhe and madbrayned, as they could finde in their hartes to maintayne the cace of the wicked agaynſt God. But ſo ſoone as God ſhal lay his hande vponupon his creatures, let vsus learne to confeſſe that he is rightuous, notwithſtanding that we knowe not wherefore hee doth it. And this is according to that wee hauehave declared more at large alreadie, namely that if any notorious ſinnes bee puniſhed before our eyes, wee muſt vnderſtand that God warneth vsus, and ſetteth them before vsus as liuely pictures, according as Saint Paule ſpeaketh in the tenth Chapter of the firſt Epiſtle to the Corinthes: ſo as if we ſee a man that is full of blaſphemies, and a deſpizer of God, that will by no meanes abyde, neyther yoke nor diſcipline, but is altogither awleſſe: if we ſee a worldling, a lechour, a riotter, or a perſon of lewde and loce life: if we ſee a drunkarde: or if we ſee a naughtie packe that ſeeketh nothing but to deceyue one, and too ſpoyle another of their goodes: and if God performe and execute [vponupon ſuch a one] the vengeance that hee declareth in his lawe: let vsus aſſure our ſelues that it is a good warrant that wee muſt not dally with him, nor ſurmiſe that the things which hee hath vttered with his owne mouth are but ſcarebugges for little babes, ſeeing that the effect of them is matched with them. And if wee ſee not an apparant and viſible cauſe, let vsus neuertheleſſe vnderſtande that if God vſe neuer ſo great rigour, yet muſt not wee therfore be inquiſitiue and ſay, why doth he ſo? we know not, neither muſt we preſume to knowe, ſo long as we be in this worlde. Ye ſee then what we hauehave to marke and to beare in minde: that is to wit, that when we ſee the calamities and afflictions which God ſendeth in this worlde, we muſt looke if there be any euident ſignes, to the ende we may learne to yeelde our ſelues conformable vntoo God, and to ſubmit our ſelues vntounto him, yea and that eueryevery of vsus may examine himſelfe, that he be not wrapped in the like condemnation. Nowe let vsus come too the ſecond poynt: which is, that if God viſite vsus in this world, and make vsus to pine away: although we bee oppreſſed ſo mightily that our life ſhall bee more tedious and bitter to vsus than a thouſand deathes: yet notwithſtanding hee ſtill giueth vsus time of repentance, and if we returne vntounto him out of hande, we ſhall finde him throughly readie too receyue vsus, and that be will make the dwelling place our rightuouſneſſe peaſeable: yea verily if wee come vntounto him with prayer, and bring a pure and rightmeening heart with vsus. Beholde a verie good and profitable leſſon. For thereby men are put in minde to acknowledge the gracious goodneſſe that God doth to them, and the fauour that he ſheweth them in that he ſuffereth them not too be quite cut away at the firſt blow: but letteth them alone ſtill in this life. True it is that ſuch a languiſhing as Iob was in, will be farre harder and grieuouſer than death: and wee ſee alſo that when Iob looketh no further but too his owne p. 154ſtate, hee coulde finde in his heart to bee hanged (for yee ſee he hath ſo ſpoken:) but in the meane ſeaſon if we caſt our eye vponupon the ende that God ameth at, and vponupon the marke that he ſetteth before vsus alſo: then ſhall wee finde that all our ſorrowes are aſſwaged. And why? wee ſhall feele that he hath yet ſtill pitie vponupon vsus. Put the cace that a man feele here as it were his hell, and that in ſteade of being comforted, he hauehave the horrible terrour of feeling God to be agaynſt him and to be his mortall enemie, and that herevppon hee hauehave as it were a fire burning in his 10minde: well, when a poore man feeleth ſuch anguiſh, and therwithall do in his perſon ſuffer on the one ſide ſlaunder, and on the otherſide ſo great paynes and aſſaults as ſhall be intollerable: true it is that this ſayde poore man may at the firſt brunt wiſhe and deſire death, in ſo muche that he would require no better than too paſſe throughe fire, water, and ſwoorde: according as wee ſee howe our Lorde Ieſus Chriſt ſayth, that ſuch as are ouertaken with this dread of God, woulde hauehave the mountaynes to fall vponupon them, and that the worlde ſhoulde be turned vpſide 20downe to ouerwhelme them. But what for that? If we enter into conſideration too ſay, I perceyue that my God doth here offer me his merciemercy, and that his meening is that I ſhoulde draw nie vntounto him: that as oft as we bee ſcourged at his hand, he calleth vsus to him with ſweete and amiable voyce, incoraging vsus to come too him, with aſſured promiſe that he will ſhewe himſelfe gracious and pitifull towardes vsus: that is a ſufficient thing to aſſuage all our heauineſſe. Then ſeeing the cace ſtandeth ſo that in our griefes we hauehave ſtill ſome hope left vsus: ought we not 30in ſuch wiſe to accept the good that God doth vsus, as wee may feele ſome eaſe of the burthē of our miſeries, though it be neuer ſo exceſsiue, and that it ſeeme that our ſhoulders are no more able to beare it? VVee ſee nowe howe profitable this leſſon is to vsus, when we hauehave the witte to make it our owne: that is to wit, that in the end we know that God doth ſtill leane vsus a remedie to ſerue our turne with, ſo as our diſeaſes ſhall not be incurable, at leaſtwiſe if we hauehave recourſe vntounto him. Herevpon we muſt gather a generall ſentence: That is too witte, that God doth ſtill 40pitie men when he chaſtizeth them for their ſinnes, and that hee neuer vſeth ſo great rigour, but that his merciemercy is continually mingled there with. And why ſo? for they be as it were ſummonings to make vsus appere before him, too the intent that in feeling him too be our iudge, wee ſhoulde flee too his infinite grace and merciemercy, not doubting but that he will ſhew himſelfe a father to all ſuche as ſhall hauehave their recourſe vntounto him. And hereby a man may ſee the vnthankefulneſſe of the worlde. For the afflictions are vniuerſall, and there is not the man that hath 50not his portion in them after his rate: wee paſſe not through this preſent life, but that God chaſtizeth vsus many wayes: I ſay, eueryevery of vsus ſeuerally and all in generall: we ſee how God viſiteth vsus: And yet in the meane while who is hee that thinketh vponupon his returning vntounto God? The number of them is very ſmall and thin ſowen. Then know we how vnthankfull we be, that although God call vsus to him and be loth that we ſhould periſh: yet we be ſo ſtiffenecked, as we ſhake off all the warnings that he gyueth vsus. But this doctrine muſt alſo profite vsus further to 60make vsus truſt in God, and although we be perſecuted in this worlde, yet notwithſtanding hee leaueth vsus not here by lowe, without calling of vsus continually vntounto him. And he will not hauehave vsus to be diſappoynted when we ſhall bee come to that poynt, ſo our comming thither be to hauehave al our recourſe vntounto him. So then let vsus hardily truſt that our God will be mercifull to vsus, and lette vsus thanke him that he hath not taken vsus out of this preſent lyfe at the firſt blowe, but hath giuen vsus leyſure too bethinke vsus of our ſinnes that we may be ſorie for them and returne vntounto him. But nowe let vsus come to the comfort that is ſet downe heere. If thou come too him betymes, and ſeeke him with prayer, if thou be right and pure: bee will awake to thee. This is added purpoſely bicauſe men cōtinue ſtubborne, and although God prouoke them to returne into the way of ſaluation, yet they paſſe not for it. Lo why it is purpoſely ſayd that we muſt not kicke ſo agaynſt the pricke, as wee ſhoulde play the reſtie iades or become blockiſhe. To be ſhort, wee muſt hauehave the forwardneſſe which God commaundeth, according as it is ſayde that we must come to him betymes: that is to ſay, wee muſt make no delay by dryuing off the time, as we ſee theſe vnthriftes do, which mocke at God. O (ſay they) there needes but one good ſigh. As who ſhould ſay they had their life in their ſleeue, and that they were warranted a certaine time too liue in the worlde, and more ouer, as though repentance were in mans power, and that he coulde turne againe at his owne pleaſure when he liſteth, and that the ſame were not the ſpeciall gift of God. But [in deede] it is ſo holy and precious a thing, as it behoueth vsus not too let it go ſo good cheape. Then let vsus conſider that the worlde goes alwayes backe, and would play the euill detters, who when they hauehave gotten any long day of payment, ſleepe without care till the terme bee come. Euen ſo (I ſay) play the worldlings: when God lengthneth their liues, wayting that they ſhoulde repent: they will neuer thinke vponupon it till the houre come that they periſhe with ſhame. To the ende then that we may not doo ſo: it is ſayde that wee muſt returne vntounto God betimes. To be ſhort, heere are three things which wee muſt marke well. One is, that ſo ſoone as God viſiteth vsus, we muſt returne to him out of hande, and not tarry from day too day till to morow. Marke this for one ſpeciall poynt. The ſeconde is, that wee muſte come too him wyth prayer, condemning our ſelues in our offences, that wee maye obteyne forgyueneſſe and merciemercy at his hande. The thirde is, that oure prayers muſte not bee made in hypocriſie, but that wee muſt bring a pure and right meening heart. Thus yee ſee the three things that are propounded too vsus here. True it is that wee cannot diſpatche them all three as nowe: how bee it too the intent we may hauehave an abridgement of the whole doctrine that I hauehave declared, it behoueth vsus too hauehave theſe ſayde three poynts well imprinted in our mindes. To be ſhort, let vsus learne too humble our ſelues vnderunder the mightie hande of God, as the Apoſtle exhorteth vsus. And herevpon let vsus conſider that he is rightuous, yea euen in ſuche ſort, as when hee ſhall execute the rougheſt of his iudgements vponupon vsus, we may not ceaſſe to confeſſe that hee dooth all things rightfully and vnpartially, ſo as we may hauehave our mouth ſhe…, and not alledge any thing agaynſt him. And not onelye let vsus acknowledge this rightuouſneſſe or iuſtice too bee in God: but p. 157alſo [let vsus ſo doo it] as we may take profite by it, that is to wit, when he puniſheth the rebelles, and the deſpyſers of his Maieſtie, and ſuch as are vtterly paſt mendment: Let vsus aſſure our ſelues that hee calleth vsus home vntoo him. Therefore it behoueth vsus not to tarie till hee ſmile vponupon vsus. But let vsus take this for our learning, and let it teach vsus rightuouſneſſe, according too that which I hauehave alledged out of the Prophete Eſay. And ſpecially when it ſhall pleaſe God too ſtretche out his hande vppon vsus, and to ſmite vsus, let vsus not be wearie of his correction, as 10the Apoſtle ſayeth in the Epiſtle too the Hebrues. But aboue all ſith we knowe that God calleth vsus, let vsus come vntounto him yea euen betymes, and therewithall let vsus bring vntoo him a pure and right meening hart, beſeching him too forgiue all our faultes: and after the example of Dauid, let vsus deſire him to clenſe vsus from all our ſpottes, according as it behoueth vsus to be waſhed by him, that we may preſent our ſelues before his face in ſuch pureneſſe as he commaundeth.

And now let vsus fall downe before the Maieſtie of our good God, with acknowledgement of the innumerable offences which wee ceaſſe not too commit dayly agaynſt him, praying him to make vsus feele them better than wee hauehave done, that we may be ſorie for them, and that in returning vntounto him, wee may giuegive him the glorie that belongeth too him, ſo as wee may bee confirmed more and more in his holy grace, and in the obedience of his lawe. And ſo let vsus ſay: Almightie God, &c.

The .xxxj. Sermon, which is the ſeconde vponupon the eight Chapter.

This Sermon conteyneth the rest of the expoſition of the fifth and ſixth verſes, and then as followeth.

7 Although thy beginning vvere ſmall, thy laſt ſtate ſhall bee greatly increaſed.

8 Inquire (I pray thee) of the former age, and diſpoſe thy ſelfe too bee taught of thy fathers.

9 For vvee are but of yeſterday, vvee bee ignorant, bycauſe our dayes are but a ſhadovve vppon earth.

10 Shall not they teach thee plainly, and vtter vvordes out of their hart?

11 VVilla Ruſhe grovve but in moyſte grounde? or can the graſſe of a mariſhe grovve vvithout vvater?

12 Althoughe it bee in his freſhneſſe and vncutte dovvne: yet ſhall it vvyther before any other hearbe.

13 Euen ſo is it vvith all ſuch as forget God, and the hope of the hypocrite ſhall periſh.

FIrſt we hauehave to gather the ſūme of that which hath bin expounded alreadie: which is, that when wee hauehave done amiſſe, and God chaſtiſeth vsus therfore: he will alwayes be ready to ſhew vsus merciemercy, if we call vntounto him. And it is expreſly ſaid, that we muſt make 40haſt to come to him, leaſt we abuſe his pacience, as wee ſee theſe mockers do. And afterward there is added that we muſt Sue vntounto him with a right meening & in pureneſſe. This Suing importeth that we muſt cōfeſſe our ſinnes: & the worde pureneſſe betokeneth that it muſt be don vnfaynedly. Now then we ſee, that by this promiſe god allureth vsus to himſelfe, & is deſirous to draw vsus to him, as if he ſhould ſay, will men needes periſh wilfully when as I am ready to receiue them to merciemercy, notwithſtanding that they be in the high brode way to damnation? 50Therefore let vsus marke well that ſith God openeth the gate ſo vntounto vsus, we be double worthy of damnation, if we come not vntounto him. VVe know well inough that deſpayre is the cauſe of the hardning of the moſt part of ſuch as giuegive themſelues to vnthriftineſſe, and makes them too play double or quit (as men ſay:) but whē as God ſheweth vsus that his merciemercy ſhal alwayes be readie for vsus, ought not that to moue vsus? Then let vsus marke well the promiſe that is conteyned here, and therewithall make haſt, ſeeing it is Gods will that we ſhould not driue off, nor delay our cō ming 60vntounto him. VVhen God prouoketh vsus to thinke vponupon our ſinnes, let vsus not delay our repentance till to morrow. And aboue al, whē this voice of God (Come) ſoundeth from heauen: let vsus not hardē our harts, as it is ſayd in the Pſalm: but rather let vsus do as is ſaid in the Prophet Eſay▪ Seeke the Lorde while he may be founde, call vponupon him while he is neere you, and let the wicked man leaue him own wayes. For as it is ſaid againe in another text, Behold [now is] the fit time, theſe are the dayes of ſauing, when God exhorteth vsus to repentance. If we forſlow: the occaſion wil ſlip away, & it ſhall abaſh vsus when the gate ſhal be ſhet againſt vsus. Ye ſee then how it behoueth vsus to put this Haſting in vre. And let vsus marke wel that in our comming vntounto God, we ſhal gaine nothing by bringing our excuſes. For if we hauehave but one worde to lay for our ſelues, God (as we ſhall ſee hereafter) ſhal hauehave a hundred, yea a thouſand articles againſt vsus to condemne vsus. Then let vsus come to God with prayer, as it is ſaid here that we muſt ſue vntounto him. And this importeth a plain and pure confeſsing of our ſinnes: that is to ſay, that with our cōfeſsion (when we ſhall hauehave ſayd I hauehave ſinned,) there muſt alſo follow repentance. For we ſhall ſee many that will neuer ſticke to ſay that God hath done rightly in puniſhing them, & that their faults are as grieuous and groſſe as any mens: but yet they will fall to their old byaſſe againe ſtrayght wayes. If God hold their nozes to the grindſtone by ſome ſickneſſe or by ſome other croſſe: then they make fayre promiſes. But aſſone as Gods hand is withdrawne from them: they ſhewe playnly how there was nothing but diſsimulation in them. Therefore whereas wee are here commaunded p. 156to confeſſe our faults: let vsus marke well, that wee muſt hauehave the ſayd pureneſſe and vprightneſſe, which is to cō demne the euill, in reconciling our ſelues vntounto God. And heere is ſhewed the fruite [that inſueth] when wee ſhall hauehave obteyned grace: which is, that God wil make the dwelling place of our rightuouſneſſe to prosper: as if Baldad ſhould ſay, that when God is at one with men and receyueth them to merciemercy, he leaueth them not there: but maketh them too feele the effectualneſſe of his merciemercy and louelove. God pardoneth not after the maner of ſuch as proteſt 10that they forgiue the faults that men hauehave committed agaynſt them, and yet in the meane while (if they be able too reuenge) ſticke not too cracke their credite, when they ſpie occaſions: ſaying, Hath ſuch a one to doo with me? and he ſhall finde that he hath done me diſpleaſure. Here ye ſee an euill maner of forgiuing. God deales not ſo. But when he telleth vsus that our ſinnes are forgiuen: immediately hee addeth the effect of his forgiuing, by making vsus to feele his goodneſſe in bliſsing and proſpering vsus. And heere is expreſſe mention made of the habitation 20of our rightuouſneſſe, for two cauſes. The firſt is that Gods grace may be the better vttered, ſo as it ſhall ſhewe it ſelfe not onelyonly towardes our perſones, but alſo towardes all our houſe. If God hauing pitie of a man, do cauſe him to feele it both in bodie and minde: it is verie much alreadie. But if God extende his goodneſſe yet further, ſo as a man is bliſſed in his children, in his cattell, and in all his houſehold: doo yee not perceyue yet a larger proofe of his goodneſſe? Yee ſee then howe it is ſayd here, that God maketh that mans dwelling to proſper, 30which returneth ſpeedely vntounto him. And this dwelling is called the tent of Rightu uſneſſe, to the intent to put vsus continually in remembrance, that when we come vntounto God, it muſt be with the ſaid rightmeening and pureneſſe whereof mention hath bene made erewhile. And on the contrarie part, when we ſee that God perſecuteth vsus: let vsus know that we hauehave the wood within vsus too kindle the fire withall, and that we (I ſay) hauehave heaped vp the matter of it within vsus by our ſinnes. And why ſo? For if rightuouſneſſe were dwelling in our houſes (that is to ſay, if both 40we and our houſes were well ordered:) it is certaine that Gods grace would preuent vsus, ſo as we ſhould feele nothing but all goodneſſe and reſt. Therfore if God ſcourge vsus and ſende vsus afflictions: we muſt blame our ſinnes for it. Thus ye ſee in effect, what wee hauehave too make heere. And moreouer that which hee addeth, ſerueth yet further to confirme this preſent matter: that is to wit, That if our beginnings be ſmall, God will increaſe the more and more. This is added for the nonce, that men ſhoulde not meaſure Gods grace by that which they perceyue. For here ye 50ſee what the cauſe is that maketh vsus faint harted, and too hauehave a ſlender hope: namely bicauſe we hauehave an eie to the worldly meanes, and thervpon make our cōcluſion what ſhall become of vsus. Beholde, if a thing be in ſuch ſtate or ſuch: ſuch a thing or ſuch a thing ſhall be the meane of it, and we conſider not that it is eaſie for him to helpe vsus, we are of opinion that the thing is vnpoſsible. Now then we ſee howe the holy Ghoſt ment too correct the frowarde iudgement that is in vsus, in that we imagin of Gods grace after our owne capacitie, and by that which we are able to 60ſee. Contrarywiſe it is ſayde, that God hath wonderfull meanes and incōprehenſible to vsus, to augment that which ſeemeth to be very ſmall: and notwithſtanding that wee were as good as at deathes doore, ſo as it might ſeeme we ſhould neuer be plucked out of our miſeries: yet ſhal God well finde ſome good way out of them. This cannot bee perceyued at the firſt: his intent is alſo to bring vsus lowe, to the ende we may learne to flee too him for refuge. For what would become of vsus, if that were not? How ſhould our fayth be exercized? If we make our reckening to ſay that God wil worke according to that which we conceiue by the inferiour cauſes of this worlde: wherein ſhall Gods power be knowne? wherein ſhoulde his ſayd grace be ſo wonderfull, as to make vsus amazed at it? As in deede it is ſayde in the Pſalme, that when God guideth his in ſauing them, it is as it were in a dreame: and the matter is ſo ſtraunge, that euerie man is aſtonied when hee beholdeth that which was not looked for. So then let vsus marke well, that when our ſinnes ſhall hauehave ſent vsus downe to the bottomleſſe pitte, ſo as wee may thinke our ſelues vtterly ſhette vp in deſpayre: wee muſt fight againſt oure owne vnderſtanding, and conclude that God can well skill to increaſe the things that are ſmall. For (as the ſcripture ſaith,) it is his office and peculiar propertie to cal that which is not, as though it were, too the ende to giuegive vsus a newe beeing which wee hauehave not. Lo what wee hauehave to gather of this ſtreyne. Nowe to giuegive authoritie to his talke, Baldad ſayeth, Aske the yeares of olde time, and deſpoſe thy ſelfe too inquyre of the fathers. VVhereby hee dooth vsus to vnderſtande, that the thing which hee hath ſpoken, is knowne to bee true by all experience of long time. Inquyre (ſayth hee) not onelyonly of them that liue at this day: but of thoſe that are departed long ago. Searche from age to age, and thou ſhalt finde, that God neuer reiected ſuch as come vntounto him: and that their expectation was neuer ſuperfluous nor vnauaylable, verely if they ſought him without diſsimulation. And afterward he addeth, VVe are but of yesterday, we are vnskilfull, for our dayes are but a ſhadow. But the fathers will anſwere thee, and ſpeake in the ſtrength of their heart, that is to ſay, in ſuche wiſe as thou ſhalt hauehave a full reſolution, and a ſtedfaſt ground and reaſon which ſhall not come from the tip of the tongue, but from a well foreconſidered vnderſtanding. VVhen Baldad ſpeaketh here of the fathers: no doubt but hee meeneth the former experience of all times, as wee hauehave touched already: and he ſpeaketh not only of the old mē that liued at that time, but alſo of ſuche as were alreadie dead. A man will perchaunce demaund how [it ſhould be done?] was it poſsible for Iob to go too bee inſtructed at their handes? The anſwere is eaſie: namely, that it is not ment of the men, but of the things that had bene done in the time of them, accordingly as their ſtories do witneſſe vntoo vsus. Beholde, Baldad ment to ſay thus: I bring thee not an vncouth doctrine, for when thou ſhalt hauehave made a long back ſearch, euen from the creation of the worlde, thou ſhalt finde that God hath alwayes wrought after the ſame maner: that is to wit, that ſo ſoone as men hauehave returned from their iniquities, God hath reached them his hande, and the gate of ſaluation hath beene opened vntoo them: this (ſayth he) ſhalt thou vnderſtande. Alſo this inſtruction is verie profitable for vsus: namely that wee muſt not ſhette our eyes agaynſt that which God ſheweth vsus, p. 157and hath ſhewed vsus in all times of the world: but rather we muſt conſider the things that hauehave beene done in former times, that wee may applie them too our owne vſe. True it is that as men giuegive themſelues too vanitie, they cannot gather their wittes vntounto them, to applie them to ſuch a ſtudie, except God compell them therevnto. And heere yee ſee the cauſe why Dauid proteſteth, that when he was afflicted, hee called too remembrance the former yeares of olde time, and bethought himſelf of them. And therefore wee muſt lay this for a grounde: namely, that 10wee bethinke vsus well of Gods workes, and not onelyonly of thoſe which wee hauehave ſeene in our owne time, but alſo of that which hath beene reported to vsus of olde. It hath alwayes bin Gods will, that there ſhould be ſtories to the ende that the remembrance of things might be preſerued by that meanes. And notwithſtanding that men take pleaſure in reading of ſtories: yet is it but a vaine ſporting of themſelues, bicauſe they applie not the matters of all former times too their inſtruction, whiche are a true ſchoole to teach vsus to rule our life. For there we beholde 20Gods iudgements: there wee beholde howe he hath aſſiſted ſuch as fled to him for ſuccour: and ſpecially howe he hath confirmed his gracious goodneſſe, inſomuch that although all men were faythleſſe, yet hee reſerued ſome men to the knowledge of his truth, howbeit that the full time was not yet then come. To be ſhort, if our eies were cleare and cleane, & not ſo dimmed as they be: we ſhould ſee that Gods workes are a deepe ſea and bottomleſſe pit of wiſdome. Then if we minde to bee well ſetled in good doctrine: let vsus learne, not only to looke a foot or twain 30before our nozes (as men ſay:) but alſo to ſtretch out our wits to that which happened before we were borne. And aboue all things, we ought to bee moued ſo to do, foraſmuch as we ſee it hath pleaſed God, that there ſhould be as it were a glaſſe, wherein wee might beholde, after what maner he hath in all times preſerued and mainteyned his Church ſince the worlde was made, by ſtrengthning the good men to fight agaynſt all aſſaultes: and finally how he hath chaſtized his owne children, yea and double corrected them when they became hard harted: inſomuch that 40when he hath admoniſhed them by his prophets & they hauehave continued in ſtubbornneſſe: they hauehave bene faine to feele a greater and more exceſsiue rigor. Inſomuch then as we ſee theſe things, and that God hath ſo prouided by his prouidence in this behalfe, that the thing which might hauehave bin buried, is now laid afore vsus for our inſtruction: I pray you ought not we to exerciſe our ſelues therin the more earneſtly? Then let vsus beare in mind, how it is ſayd here, that we muſt aske of them that hauehave liued afore vsus: howbeit not of their perſons, for we hauehave no acceſſe too 50the dead, neither is it lawfull for vsus to ſeeke to them for counſel: God hath not ordeyned thē to be prophets, furtherforth than by the ſeruice which they did in their own time. S. Peter, S. Paule, and the reſt of the Apoſtles, & the Prophets ſpeake vntounto vsus at this day: but that is by theyr writings which are immortall. As for their perſons, God hath withdrawne them from our companie. Yet muſt we aske of the time wherein they liued, and we muſt alſo folow the records which they hauehave yelded of Gods works, and thereby learne to bee eſtabliſhed in his feare. But the 60reaſon that muſt moue vsus moſt of all herevnto, is added when Baldad ſayth, That we bee but of yesterday, and are ignorant, bicauſe our life is but a ſhadow. True it is that this preſent text may bee expounded twoo wayes. There are which think that Baldad ment to ſay, ô I know thou wilt not eſteeme that which I can bring of mine owne: thou wilt ſay I am not ſo old, that mē ſhuld giuegive ear to me as to a wiſe man. VVell, put the cace that my ſaying be nought worth, bicauſe my perſon is not agreeable therevnto: yet ſhalt thou finde, that the olde men will tell thee as much. And I ſet downe this interpretation, bicauſe it may go for good. Howbeeit if all things bee neerly looked to, it will appeere that the plaine meening of this text is, That Baldads mouing of Iob to inquire of the time paſt, was bycauſe that if we looke no further than before vsus, it ſhall be to ſmall purpoſe. True it is that the verie ſame which God ſheweth vsus from day to day, is ynough for our inſtruction: ſo as there ſhall neede no other proceſſe too make vsus vnexcuſable, than that which wee ſhall hauehave perceyued in one yeare or in twoo, yea or euen in one day, God ſheweth vsus ſo many things, as there remaynes no more excuſe for vsus, neither can we alledge, I neuer wiſt of this, God neuer gaue me knowledge of this. I ſay we ſee ynough before our eyes for our inſtruction. But ſuch is our ſlothfulneſſe, as God had need to chawe our morſels to vsus aforehand, and yet ſhall we hauehave much ado to ſwallowe them downe when they bee ſo chawed, as the prouerbe ſayth. Lo here wherefore hee giueth vsus knowledge of the time paſt. As for example. If we deſpiſe all that is come to paſſe before our birth, and ſay, ô I ſhall bee wiſe ynough by conſidering the things that we ſee of our own life: was it Gods will that the preſidents which he giueth vsus of the time ſo far paſt, ſhould be to no purpoſe? VVhē the ſcripture telleth vsus, that euer ſince the creating of the world, God hath gouerned men, chaſtized them for their offences, pitied them, and with his goodneſſe continually ſurmounted the naughtines of thoſe that had don amiſſe: and that aboue all things he had defended thoſe that were his, & ſuccored thē in their afflictions: ſeing that God frō age to age diſcouereth things ſo greatly for our behoofe: wil we hauehave eueriwhit of it deſpiſed, & thruſt vnderunder foot? do ye not ſee too villainous an vnthankfulneſſe, when we thruſt farre from vsus, the thing that is more thā profitable for vsus? Let vsus mark then that this is the very thing whervnto he that ſpeaketh (namely Baldad) hath pretended to bring Iob. And therfore ſhal it grieue vsus to inquire of the things that are for our welfare? Let vsus conſider a little of our owne age. VVhat are wee? VVee are of yeſterday. VVhen men hauehave caſt vp their account throughly: they are but as Snayles, which vaniſh away out of hande. True it is that a man may liue fiftie or threeſcore yeares, but yet muſt we come backe to that which is ſayde in the ſong of Moyſes, namely that before God, a thouſande yeares are but as one day, and therefore that a mans life is but as a dreame that is paſt alreadie. If wee conſidered well the ſhortneſſe of our life, howe it glydeth away as a ſhadow: it is certaine that wee woulde be ſo much the more diligent to inquire after things paſt. And why? For wee are ignorant if we looke no further than too the ſayde ſhortnes of life. But Gods wil is that the things which hauehave bin done before we were borne ſhould be as it were preſent with vsus by ſtoryes, and by that which is left vsus in them. p. 158Yee ſee then howe gracious God hath ſhewed himſelfe towardes vsus, in that he hath gathered all tymes together, and brought too paſſe, that a man which liueth but fiftie yeares in this worlde, may bee able to comprehende fiue thouſande yeares that were before him, and too diſpoſe them, put them in order, and know them. Yee ſee howe long time ſlipped away afore the floud. Verie well, how went things then? Howe hath God wrought ſince the floud? VVhen it liked him to prepare himſelf a Church, after what manner did hee gouerne it? Howe did the 10faythfull behaue themſelues whiche were perſecuted for witneſsing the truth? Afterwarde, when faultes were crept in, howe did God redreſſe them? Againe, howe did the Churche continue in hir ſtate, after it was ſet a flote? I ſay wee may ſee all theſe things as it were before oure eyes, and yet notwithſtanding there are aboue fiue thouſande yeares paſſed. It is true. But (as I hauehave ſayde) it is a grace of God whiche cannot bee pryzed ſufficiently. And ſurely this ought too ſpurre vsus well forward, not onelyonly to looke before our feete: but alſo to 20caſt our eyes further off, knowing that God hath ſet vsus vppon a ſtage, where hee will hauehave vsus too diſcouer the time, not onelyonly of an hundred yeares or more, but alſo euen ſince the beginning of the worlde. Now wee ſee what was Baldads intent, and alſo in what wiſe wee ought to applie this ſentence too our owne vſe: that is too wit, that ſeing we are but of yeſterday, and that our life is but a ſhadowe (that is to ſay, that we abide not ſo long tyme in this worlde, that the things which wee ſee heere may ſuffize vsus:) it is good too looke further of, accordingly 30as God giueth vsus meanes to inquire of the time paſt. And ſo (in effect) we be warned, to conſider well all that euer God ſheweth vsus of his workes paſt, and not to wey them as things that belong not too vsus, but as things that are brought to our remembrance, to teach vsus. So then let vsus applie all the ſtories of former times too our inſtruction, that they may leade vsus to put our whole truſt in God, to call vponupon him in our neceſsities, and to feare him and honour him as requireth. Lo what we hauehave to beare away in this ſtreyne. Now it followeth that as Ruſhes growe not 40but in moyst places, and alſo that as the graſſe in mooriſhe grounds cannot cheriſh it ſelfe without water: inſomuch that when ſuch herbs floriſh, they wither away of themſelues without cutting vp: Euen ſo the hope of the hypocrite ſhall periſh, and likewiſe the hope of all ſuch as forget God. This is cleane contrarie to that which we ſawe afore. This ſentence was alledged alreadie at the beginning of the Chapter. But Baldad had added, that God will be mercifull to ſuch as returne too him, notwithſtanding that they had runne royot for a tyme. And nowe he returneth to that 50which he ſayd afore: namely that God will roote out the hypocrites and wicked doers. He vſeth a verie fitte ſimilitude, ſaying: Can the weedes of marriſgrounds (as Ruſhes and ſuche other like hearbes) growe but in a moyſt grounde? There are many hearbes that will growe well inough without water vponupon mountaines, yea euen where there ſhall not bee a whitte of earth, but bare rockes, and yet neuertheleſſe wee ſhall ſee ſome hearbes too growe there: but they hauehave that propertie by nature. The ruſhe and ſuch other hearbes cannot grow but in a marris. For 60their nouriſhment is of water: the grounde muſt bee alwayes moyſt, or elſe will this geere wither by and by. Then like as a Ruſhe or other mooriſhe hearbe, cannot growe but in a moyſt place: euen ſo the man that hathe not his ſap of God, muſt needes periſhe with his fayre ſhewes, and quite wither away. This ſimilitude is not ſet downe in this Text onelyonly: but it is alſo verie rife in the reſt of the holye Scripture, as wee know. It is ſayde in the firſt Pſalme, That the man which ſetteth himſelfe wholy too the mynding of Gods lawe, is like a tree planted by a Riuers ſyde: and that bycauſe his roote is continually ſoked, the tree dooth neuer wither nor drie away, but continueth ſtill in his freſhneſſe. And why? It is too ſhewe that God neuer ſuffereth good menne too periſhe. For his grace floweth alwayes vponupon them, to mainteyne them too the ende, yea and too mainteyne them without ende. For wee bee watered, not onelyonly to bee mainteyned heere for a certayne time: but for too come too euerlaſting life. Yee ſee then that ſuche as yeelde themſelues wholly vntoo God, are as a tree planted by a Ryuers ſide, ſo as they floriſh for euer. But this is yet better expreſſed in the ſeuententh of Ieremie: bycauſe the Prophet compryzeth both the partes there. Curſed (ſayeth hee) is the man that truſteth in man, and ſetteth fleſh to bee his hope or ſtrength. He ſhall bee as graſſe or as the heath that ſhooteth vp a little among the ſande in the wilderneſſe. VVell, it is true that there ſhall bee ſome freſhneſſe in it, howbeit the ſame ſhall be ſcorched incontinent by meanes of heate, inſomuch that ſuche a ſhrubbe ſhall bee burnt vp by and by of the Sunne. Euen ſo ſtandeth the cace with all ſuche as are freſhe and greene, and put not their truſt in God, but eyther truſt in themſelues, or elſe hauehave their eies vppon creatures. But happie is the man that truſteth in God: for whatſoeuer heat of the Sunne hee hauehave, though hee ſeeme to bee burnt vppe: yet ſhall hee bee ſo watred, and God will giuegive him ſuche nouriſhment, as hee ſhall not decay. And although that the Prophete Ieremie, by ſetting downe theſe two compariſons too giuegive light the one too the other, doo ſufficiently expreſſe that whiche is ſayde heere: yet notwithſtanding there is yet more in this Text. For here Baldad hath chozen a kinde of hearbe that cannot bee nouriſhed without water. In the Pſalme it is ſayde, that the wicked ſhall bee like the Graſſe that groweth vppon the houſe toppes: we ſee that ſome weedes growe well vponupon houſe toppes: But the good hearbes ſhall bee trampled vnderunder foote. Men will walke vponupon a medow ground: neuertheleſſe when the time of the yeare commeth, yee ſee that the hearbes of the meddowes doo growe and floriſh. And although the medowe bee mowen, yet doth the graſſe ſpring, and become freſhe againe. But what commeth of the weedes vppon a houſe toppe? Can they ſtande a man in any ſteade? No: but it is ſayde in the ſayde Text, that a man maye well fill his armes full of them, but hee ſhall finde no foyzon, hee ſhall finde no fruite in them. And verely when a man ſees the houſe toppe ouergrowne with weedes, hee ſayeth not, God bliſſeth theſe hearbes: but contrarywiſe, it were a good turne that they were plucked vppe, and the Sunne alſo burneth them vp before they bee rype, ſo as they come not too any perfection. Yee ſee then that although the wicked bee exalted, and bee had in more eſtimation than p. 159thoſe that are bliſſed of God: yet neuertheleſſe they dry away after ſuch a ſort, as they bring forth no frute: howe fayre ſhewe ſoeuer they make, there is no ſubſtancialneſſe in them. And thus ye ſee what is ment here by ſpeaking of ruſhes and mooriſh weedes. To bee ſhort, let vsus note, that if we will profite well, wee muſt drawe our ſap from God, and wee muſt bee neere vntounto him, and he muſt not ceaſſe to water vsus, but muſt bee as continuall water too quicken vsus and to giuegive vsus luſtineſſe, without whiche it is impoſsible that wee ſhoulde indure one minute of an 10houre. Yee ſee in effect what is conteyned here. Nowe, were wee throughly ſettled in beleefe of this doctrine: it is certaine that wee ſhoulde ſeeke God with another maner of affection than wee doo. But what? EueryEvery man holdes himſelfe too that whiche hee hath, and yet wee conſyder not from whence the good is gyuen vsus. By meanes whereof eueryevery man feedeth himſelfe with winde as it is ſpoken in the prophet O ſee: that is to ſay, men beguile themſelues wittinglye and willinglye. It ſeemeth to them that they be riche and want nothing: and yet all 20is but winde, that is to ſay, nothing but fooliſh cuerweening. As to outwarde appearance we may well bee freſhe and flouriſhe, and men may commende that which is in vsus: but when all cōmes to all, it is ſtarke nothing. Neuertheleſſe we be ſo dazled [in our owne conceyt,] that euerie of vsus weeneth himſelfe too bee better than God, when there is any goodly ſhewe in vsus, ſo as wee neede none other folkes to deceyue vsus: ſo reuery of vsus beguyleth himſelfe through his owne fonde follies. But by the way let vsus marke well, howe God plucketh vsus backe too 30himſelfe, ſhewing vsus howe we bee too too much blinded in truſting to our ſelues, or too that which is not. Let vsus marke well then that God procureth oure welfare by this meanes when hee ſayth, I am the fountaine of liuely water, I am the true riuer, it ſtandeth you on hande to be watred continually with my grace, or elſe there will bee nothing but dryneſſe in you: and although ye loke grene yet is it nothing, yee muſt wither away. And this is it that Baldad meeneth heere. Although (ſaith he) that men cut not vp thoſe herbes, yet will they drie away if they hauehave 40no moyſture. Yea it ſhall vtterly amaze men to ſee howe they ſhall bee quite withered euen in the middes of their greateſt pride. Euen ſo is it with the hope of hypocrites. Heereby we be done too vnderſtande, that although men put not too their hand, God will conſume vsus by a ſecrete and vnknowne working, ſo as we muſt bee faine to come to naught, except it ſo bee that wee hauehave truſted in him, and hauehave taken deepe and liuely roote in him. True it is that ſometimes God rooteth vp the wicked in puniſhing them by mans hande, yea and hee matcheth them one agaynſt 50another in ſuch ſort, as they deface and deſtroye themſelues. And oftentimes wee ſee with our eyes, that God vndermineth thoſe that hauehave preſumed ſo muche, and taken vppon them ſo maruellouſly. VVe ſee (I ſaye) that God conſumeth them, no man knowes howe: and they melt away as ſnowe agaynſt the Sunne. Men thinke it ſtraunge [ſaying] howe is it poſsible that this ſhoulde come too paſſe? howe happeneth that this man is in ſuch plight? But wee conſider not of what force Gods curſe is. Then let vsus marke well, that God without ſeruing of 60his turne by men, can make not onelyonly men to fade away, but alſo their greate Caſtles with them, and whatſoeuer other poſſeſsions, Lordſhips and riches they hauehave. All muſt needes periſh when God bloweth vponupon them, according to that which is preciſely expreſſed here, namely that although ſuch weedes bee not cut vp, yet they ſhall not fayle to wither, bycauſe they hauehave not moyſture to ripen them withall. But wee muſt alſo conſider well howe it is ſayd, that the hope of hypocrites ſhall periſh. And this bringeth vsus againe to that which I hauehave touched alreadie: that is to wit, that ſuche as hauehave nothing elſe but ſmoke and vntruth in them, ceaſſe not too bee freſh and greene, yea to their owne ſeeming, and after the opinion of men. And ſo yee ſee heere wl at it is that deceyueth vsus. For we be naked of all goodneſſe, and yet wee bee ſo brutiſh, as we weene our ſelues to bee verie riche, and therefore God is nobodie with vsus. Lo why Baldad hath ſpoken heere preciſely of the hope of hypocrites: as if hee had ſayde, True it is that hypocrites will make faire ſhewes, and not onelyonly they will like well of themſelues for this goodly outwarde countenaunce of vertue: but alſo it ſeemeth that God dandleth them in his lappe, and fauoureth them in all poyntes. But yet ſhall they wither and drie awaye, ſo as it ſhall bee a wonder too ſee howe they bee vndermined and vtterly ouerthrowne. So then let vsus not wilfully beguile our ſelues: that is to ſay, although we hauehave ſome worldly proſperitie for a time: yet let vsus not ſleepe vponupon it, neither let vsus be tied too the riches and pleaſures of this worlde, which hinder vsus in looking vntoo God: but let vsus reſt our ſelues wholly vponupon him, according as he is the welſpring of our welfare and proſperitie. Ye ſee then what is imported in this worde Hope, whereof mention is made in this place. Finally, we hauehave alſo to marke, that Baldad deſcribeth the hypocrites, ſaying that they hauehave forgotten God. Yea doubtleſſe. For although hypocrites prate neuer ſo muche of God: yet for all that, they hauehave quite forgottē him. But the true remembring of God is, to feele that all our welfare lieth in him, that we muſt not ſeeke for ſaluation otherwhere than at him alone, and that without his goodneſſe and merciemercy we muſt needes go to deſtruction. Yee ſee then what is meant by forgetting God: namely, when men hauehave a ſelfeliking of their owne vertues, inſomuch as they thinke themſelues able too aduaunce and mainteyne themſelues, and in the meane while come not to God to ſeeke remedie of their miſeries at his hand, whereas we ought to hauehave recourſe vntounto him, not onelyonly for one time, but as often as we ſhall hauehave neede of helpe. Then do wee not forget God, when we acknowledge that we muſt receyue al goodneſſe at his hande, bycauſe wee bee vtterly voide of it as in reſpect of our ſelues. But they that truſt in their owne vertues, they that imagine too purchace eſtimation by their owne policie, they that preſume vppon themſelues in what wiſe ſoeuer it be: theſe are the men that forget God. And why ſo? for they hauehave pluckt his office from him, and vſurped it to themſelues. Alſo, doo they not forget God, which are giuen too their wicked affections and fleſhly luſtes? VVe ſee that ſuch as liue at their owne eaſe cannot be tamed by any maner of meanes: there is no talking with them of making them to walke in the feare of God. As for him that hath this worldes goods, if a man tell him he muſt humble himſelfe: hee ſhall neuer bring it about. p. 60And why? His riches hauehave made him hornes too doſſe with agaynſt God. A whorehunter that is plunged in his villanie, if a man go about to drawe him backe by counſell and correction, amendeth not, but rather appareth. Then all ſuch as are ſo caried away by their owne affections, are as wilde beaſtes, and caſt themſelues wilfully into deſtruction, and a man cannot bring them backe againe too the right way. And why? They hauehave forgotten God, and conſider not, that to walke aright, it behoueth vsus to hauehave God continually before our eyes. And 10in verie deede heere ye ſee the title which the holy ſcripture giueth to the faythfull, namely that like as it is ſayde that the hypocrites forget God: ſo on the contrarie part when God intendeth to marke out thoſe that are his, and too ſhewe which is the cheefe poynt that he requyreth at their hande: it is ſayde, beholde, ſuch a one is as it were in Gods preſence: he walketh as before God. So then let vsus learne too exerciſe our ſelues heerein, and too acknowledge Gods benefites throughly, to the ende wee may thanke him, and call vponupon him too ſuccour vsus in our 20neceſsities: aſſuring our ſelues, that if we come to begge of him, hee will ſo moyſten vsus with his grace, that although we feele great heates, (that is to ſay, although we hauehave ſore afflictions in this worlde) yet ſhall wee neuer drie away. And why? Bycauſe that when we hauehave once taken ſure rooting in God, he will not ſuffer vsus to quaile▪ but will mainteyne vsus continually, vntill he hauehave taken vsus vp to himſelfe too make vsus partakers of the heauenly life: yea and he will water vsus with his grace in this preſent worlde, and make vsus feele the ſame ſo farre foorth as ſhall be needfull for vsus.

Now let vsus fall flat before the face of our good God, with acknowledgement of our faults, praying him not to looke vponupon our offences, to puniſh them as they deſerue: but that we may learne to bee our owne iudges in condemning our ſelues, and that we may come vntounto him, as too the phiſition of all our diſeaſes, and that hee will ſo heale vsus of them, that beeing at one with him, wee may walke in all vprightneſſe, that by that meanes wee may bee partakers of that whiche hee hath promiſed too his faythfull ones: and that in this worlde wee enioying the recorde that hee giueth vsus of his fatherly louelove, maye growe more and more in the affection which hee giueth vsus too louelove and honour him, vntill ſuch time as hee hauehave brought vsus into the glorie that hee tarieth for vsus in heauen, and which wee poſſeſſe alreadie by hope. That it may pleaſe him to graunt this grace, not only vntounto vsus, but alſo vntounto all people and nations, &c.

The .xxxij. Sermon, which is the third vponupon the eight Chapter.

13 Such are the vvayes of the hypocrite, and of all thoſe that forget God.

14 Their hope is cut off, their expectation is a Spiders vvebbe.

15 Hee ſhall leane vponupon his houſe, and it ſhall not holde: he vvoulde holde him by it, and it ſhall not ſtande.

16 If a tree be planted in the Sunne, his braunches vvill ſpread ouer the Garden.

17 It ſhall reach about the fountaine, and it ſhall ſpread out it ſelfe to the houſe of ſtone.

18 It is plucked vp from his place, ſo as a man may ſay to it, I knovv thee not.

19 His ioy ſhall be to be planted againe in another place.

20 Euen ſo God vvill not caſt avvay the ſounde man, neyther vvill hee reache his hande too the vvicked.

21 Vntill he hauehave filled thy mouth vvith laughter, and thy lippes vvith gladneſſe.

22 That thine enemies be confounded, and the dvvelling place of the vvicked ſhall not ſtande.

I HaueHave declared heeretofore what is ment by forgetting God, which thing it ſtandeth vsus in hande too marke well. For vnderunder that woorde is compryſed mennes hypocriſie, that is too ſay theyr vanitie. VVill we then hauehave ſuch a holyneſſe as ſhall bee acceptable and allowed afore God? Let vsus looke that we walke as before him, euen as though hee were preſent with vsus: and in all our wayes let vsus aſſure 50our ſelues that we are in his cuſtodie, and that it belongeth vntounto him to guide vsus and too order vsus. Therefore when wee hauehave ſuche a remembrance of God: wee ſhall no more be giuen too ſuch maner of vanitie, as the holye Ghoſt termeth heere by the name of hypocriſie. And to expreſſe this the better, hee ſayeth: that the trust of ſuch, is like the Cobweb which the Spiders weaue. I knowe that the Spider weaues a web, but there is no ſtrength in it. Euen ſo is it with them that builde vponupon vaine hopes. They beare themſelues in hande, that it ſhoulde continue 60too the [worldes] ende: but God au…ngeth himſelfe of ſuch preſumption. Heere wee ſee clerely what it is to forget God. If wee conſidered well howe God reſerueth to himſelfe the honour of mainteyning vsus, and of bleſsing vsus all our life long, it is certaine that we ſhoulde not bee ſo fooliſh nor ſo farre ouerſeene, as to beare our ſelues in hande with this or that. For we know that mens abuſing of themſelues with vaine hopes, commeth of nothing elſe but bicauſe they yeelde not God the honoure which he requireth, and which is alſo due vntoo him of right. Let vsus marke well then, that there is but one onelyonly meane and remedie to drawe vsus from all our vanities, and to make vsus walke in a good way: that is to witte, too know what Gods office is. But what? There are very few that giuegive their minds that way, for it is to be ſen…, that the world is full of the ſaid hypocriſie. But ſo much the more behoueth it vsus to marke well this ſtreyne, to the end that if our wits hauehave earſt bin ſo dulled as we know not God or if they hauehave bin rouing heere and there: when as we hauehave gone aſtray after that maner, wee muſt at leaſtwiſe bethinke our ſelues when God calleth vsus agayne to him, p. 161and ſheweth vsus that hee will not hauehave vsus to abide in our fooliſhe truſtes, but will hauehave vsus to hauehave ſome certayne reſting poynt, that we may not builde as the Spiders do, but hauehave ſtayedneſſe in him. For certaynely heere is a compariſon betweene the reſting wherewith wee ought to reſt vponupon all Gods promiſes: and the truſt wherewith we pretend to reſt vponupon creatures. Then do ye ſee heere, howe the holie Ghoſt condemneth all the truſt that wee hauehave in creatures. And why ſo? For can we find any ſtedfaſtneſſe out of God? It is certayne we ſhall finde none. 10And therefore al ſuch as giuegive ouer themſelues vntounto creatures and hang vponupon them, meane to ſhutte God out of dores, and to driue him a great way off. Thinke we that he will ſuffer ſuche dealing, and that hee will not curſe all theſe vaine hopes? This ſentence hath more neede to be well minded, than to be well expounded in words. VVee ſee that the whole matter conſiſteth in the practize, and in the well knowing of it: for it is certaine that men beare themſelues in hand, that if they finde worldly and inferiour meanes, the ſame will ſerue their turne well ynough. 20But what? in doing ſo men yeelde not God his due honor, but rather wreſt it from him, howe be it, God will auenge himſelfe of it. So then, if we will not hauehave God to be our enemie, and to ouerthrowe all that wee laboure to build vp▪ we muſt reſt wholie vponupon his goodneſſe, power, and grace. And then ſhall we hauehave no Spiders webbes, but an abiding ſtedfaſtneſſe. On the contrarie part, if we glorifie not God as be commeth vsus: it is certain that the thinges which we ſee with our eyes to fall vponupon the hypocrits, may well bee all fulfilled in vsus, for as much as wee profite 30not our ſelues by ſuch examples. But nowe let vsus come to the ſimilitude that is added heere. Mention hath bene made heretofore of a ruſhe that is in a drie place. VVee knowe that the nature of it is too growe in a mooriſhe grounde. Then if a ruſhe, or ſuch other like herbes growe in a drie and moyſture leſſe place: it muſt needes bee ſeared vp before his time. And though no man put hande to it too plucke it vp, nor eyther cut it vp or mowe it: yet muſt it go to deſtruction. But contrariwiſe it is ſayde, that the tree whiche hath taken deepe and liuelie roote, and 40is planted by a fountayne: ſhall ſpread out his braunches and boughes, yea euen too a houſe, or elſe it ſhall bee as ſtrong as a houſe of ſtone. Againe yee ſee ſome tree that is well planted, and yet notwithſtandnig the mayſter of the garden will take it vp, not of purpoſe to deſtroy it altogither, for the tree is good of it ſelfe, and well rooted: but bycauſe it is not in conuenient place, and therefore the maſter takes it vp to plant it againe elſewhere. Nowe if a man ſet it in a larger place, where it ſhall hauehave no impeachment, and where it maye fynde good batling and 50moyſture: ought the tree to complaine of it▪ Is the ſtate of it impaired? No: but it is rather a cheeridg of it. Not that trees hauehave any vnderſtanding to be glad of it: but bicauſe the caſe is heere, too ſhewe that the tree is not appayred at all, when it is ſo remoued from one place too another. But this ſimilitude muſt bee applyed too thoſe whome God plucketh not vp for a doe. Hee taketh them vp for a time, but hee preſerueth the roote, to the intent that being newe planted agayne, they may ſpring a newe and bring foorth fruite. This is doone dayly at ſuch times 60as God chaſtizeth vsus, yea euen with ſuche roughneſſe, as it maye well ſeeme at the firſt, that hee will vtterlie ouerwhelme vsus, ſo as there is no more hope for vsus: but anone after, he giueth vsus the grace to returne vntounto him. This is as if a rich man that hath greate poſſeſsions, ſhould digge vp a tree in his garden, and ſet it in a field where it mighte burniſh better. The Sunne cheriſheth it, and the grounde where it is planted is fitter for it to take deeper roote, ſo as the tree waxeth bigge, and is able too gather greater ſtrength. After the ſame ſorte worketh God with thoſe that are his. And therefore if wee bee ſcourged by hys hande, yea euen ſo hardlie, as it ſeemeth to be as it were a kynde of death: yet muſt we not be quite out of heart for it, bycauſe wee knowe that God can well ſet vsus in good ſtate agayne, ſo as wee ſhall flouriſh, and hee will ſet vsus in proſperitie as before. Yee ſee what is declared heere in effecte. And for a concluſion Baldad addeth, That God will not take a wicked man by the bande too fauoure him, nor forſake the good menne, but will rather fyll their mouthe wyth laughter. True it is that heere he ſpeaketh of Iob. And in his perſon he meaneth to doe vsus to wit, that all ſuche as returne vntounto God, ſhall fynde him gracious and fauorable towarde them. In fine hee ſayth, The tent of the wicked ſhall not bee able too ſtande: but God will put all good mens▪ enemies to ſhame. And hee will not onelyonly ſhewe him ſelfe fauourable too their perſons: but if they bee troubled or greeued, hee will put himſelfe betwixte them, and ſhewe that hee hathe them vnderunder his defence and protection. And heere wee ſee a ſentence that is well woorthye too bee noted: that is to witte, that wee be like trees that are taken vp out of ſome one place to bee planted agayne in another. I ſpeake of the children of God. For the wicked may well bee taken vppe by the rootes alſo: but that ſhall bee too continue without hope to bee planted agayne, as wee heare the threatning that is made by oure Lorde Ieſus Chriſt when hee ſayth, that eueryevery tree which bringeth not foorth fruite ſhall bee hewen downe and made firewoode. Lo heere what horrible blowes God giueth to the wicked. And why? for hee ſeeth them to bee vtterlie reprobate and giuen vp to damnation: and therefore hee muſt ſtub them vp for euer. Alſo hee ſayth likewiſe that euerie tree which is not planted by the heauenly father, ſhall be plucked vp by the roote. But wee ſhall ſee many, who for a time will make faire countenance, and it will ſeeme that they bee euen of thoſe trees whiche God hath ſet in his garden, and in his own poſſeſsion: for there are hipocrits mingled with the faithfull. They would faine be of that ſort that is moſt aduaunced in the Church. But what for that? they be not planted to hauehave any good and ſure roote: and therefore in the end God muſt ſtub them vp. As much is to bee ſayde of the vine, namely that oure Lorde Ieſus Chriſte is the ſtocke of the vine, and wee the braunches that were graffed therin. If we bring forth good fruite: the father manureth vsus, and we feele that hee hath his hande alwayes vponupon vsus, to make his graces auailable, and to multiplie them. But if wee beare euill fruite, or if we be altogether fruitleſſe, ſo as God may make this complaint which he maketh by his Prophet, My vine, what hauehave I done to thee that thou beareſt me nothing but bitterneſſe? I hauehave looked for ſome ſweetneſſe at thy hand, & it ſeemeth that thou wouldeſt choke thy maſter: VVhat ſhall I then doe, but plucke thee vp? this ought to make p. 162our haire ſtand vp vponupon our heads, for (as I ſayd) we are as good as quyte ſtubbed vp. And in deede all the afflictions that lyght vponupon the diſpyſers of God, and vponupon ſuch as are paſt mending, are as many ſtubbings vp. True it is that they wither not at the firſte blowe: for if God puniſhe a wicked man, hee will yet giuegive him leyſure to bethinke himſelfe and too come home agayne: neuertheleſſe, the enemies of God can not feele anye one chaſtizement in the worlde, but God beginneth alreadie to ſtub them vp, and the ſame tendeth too their finall deſtruction. And 10wherefore? [Bycauſe] they bee ſo farre off from amending at Gods ſcourging, that they rather repayre and ſharpen themſelues againſt him. And heerein it is to bee ſeene, that theyr naughtineſſe is vnrecouerable. And ſo let vsus marke, that as ofte as God lifteth vp his hande againſte the wicked, it is alreadie as it were a ſtubbing of them vp. But as for vsus that are adopted too bee his children, (yea verely if wee hauehave receyued that grace without diſsimulation) let vsus marke that if God ſcourge vsus in this worlde, it is not to make our ſtate the worſe. Therefore 20it doth no harme, but rather wee bee renued [by it] and wee feele what a care God hath of vsus. Thus yee ſee an ineſtimable comfort to the children of God: And therewithall wee ſee alſo what neede we hauehave to flee therevnto for ſuccour. VVhy? It is pitie to ſee, to bowe many calamities oure life is ſubiecte. Dayly it ſeemeth that God would plucke vsus vp, and that wee ſhould periſhe. This is generall to all men, but yet the faithfull are more afflicted than the other. And heere yee ſee why Saint Paule ſayth, that if our hope bee but onelyonly in this worlde, ſo as it reſteth 30heere beneath: then are wee the wretcheddeſt creatures, and the vnbeleeuers hauehave a better time than woe, and their ſtate is farre happier. For as much then as it ſeemeth that wee ſhould bee plucked vp euerie day, and that wee ſhould bee ſo much afflicted: what ſhould become of vsus, if wee had not the comforte that is ſet downe heere? But in verie deede (to ſpeake properly) wee bee not plucked vp, when God beateth vsus with his roddes to humble vsus: but it ſemeth ſo to our vnderſtanding, ſpecially when wee bee preſſed with miſeries. For if God ſende vsus anye 40meane affliction, ſuch as may happen vntounto vsus eueryevery daye, as ſome ſickneſſe, or ſome wrong, or ſome loſſe of goods, or ſome other affliction: this is no plucking of vsus vp, I meane as oure affections take it too bee: but it is as if a man ſhoulde ſhred off diuers of the boughes of a tree, when hee ſees there is too many of them. And well maye a man cut off the one halfe of a tree, and yet ſhall it continue ſtill howe ſo euer the worlde goe, and afterwarde ſproute out newe braunches. Euen ſo is it with vsus, when God vſeth ſome meane corrections, and falleth not too 50extreme rigoure. But if God liſt to trie vsus to the vttermoſte, (as it may come to paſſe that we ſhall bee brought euen to the graue, and to our ſeeming there ſhall not bee lefte one onelyonly ſparke of life more,) ſo that the faithfull are in a pecke of troubles when the hande of God lifteth vp it ſelfe againſt them: and they looke about them here and there, and finde no way to get out of their afflictions: but the miſchiefe purſueth them, and it ſeemeth that God is full bente neuer to giuegive them any releaſe more: when the afflictions are ſo great and exceſsiue, (yee ſee what is 60meant by plucking vp or by ſtubbing vp) what is to be done then? As ofte as God chaſtizeth vsus after what maner ſo euer it bee, let vsus not bee aſtonied though the correction ſeeme greeuous to vsus in reſpecte of our owne nature. And why ſo? For our deſire is to continue ſtill, and that oure ſtate ſhould not bee diminiſhed. Thus yee ſee what wee couet. Bnt if God cut off any braunch from vsus, there muſt needes be ſome gaineſtriuing and ſome gayneſaying: yea verely in oure naturall vnderſtanding. But yet neuertheleſſe, let vsus looke that wee take heart, when the affliction greeueth vsus, and let vsus enter into the account that is ſet downe heere. Yee ſee it is true that if a man cut off any part of a tree, hee abateth the beautie of it for one yere after: but yet it is certayne that when a good labourer, that will further his owne profite, and play the good huſbande, ſhreddeth a tree, hee meeneth not to make it to impaire, but that the tree ſhould thriue the better. Then ſith the cace ſtandeth ſo: let vsus put ourſelues into Gods hand, and praye him too diſpoſe of vsus: for hee knoweth howe hee may make vsus to beare fruite. Therefore let vsus ſuffer him to cut and ſhred off ſome boughes from vsus, and let vsus fyght againſt this natiue greefe, and againſt the ſorrowfulneſſe that wee conceiue at the firſt brunt. Let vsus fyght (I ſay) againſt it, yea euen in ſuche wiſe as wee bee ſubdued to ſay, verie well, ſeeing it pleaſeth God to ſhred off ſome part of vsus, hee knoweth wherefore hee doth it. But wee muſte paſſe yet further. For it is not ynoughe for vsus to ſhewe our ſelues pacient in ſome ſmall or common aduerſitie. But if God bring vsus too deathes doore, that is to ſaye, if hee vſe ſuche extremitie in chaſtizing of vsus, as it may well ſeeme hee intendeth to deſtroye vsus, and that when wee ſhall hauehave debated the matter off and on, we can not but condemne ourſelues and be vtterlye abaſhed: yet notwithſtanding wee muſt ſtill continue ſtedfaſt, as ſhall be ſayde hereafter: ſo that although God kill vsus, yet muſt we truſt ſtill in him. For he is the Phiſition that can heale, not only our wounds, but alſo death it ſelf. And therfore it is ſayde in the Pſalme, Although I ſhould walke in the ſhadowe of death, ſo long as I ſee the ſheepehooke of my God, (that is to ſaye, ſo long as hee ſheweth himſelfe to bee my ſhepherde) I ſhall comforte my ſelfe therewith. Then let vsus learne to fight againſt this temptation which prouoketh vsus to deſpayre when God (to oure ſeeming) preſſeth vsus out of meaſure, and when we are able to abide no more, yet let vsus ſtand vp and ſay, are we plucked vp? And will not God plant vsus againe? If a husbandman may remoue a tree from one place to an other, ſhall not God hauehave more power? Then let vsus truſt in him, and let vsus not doubt but that when it pleaſeth him to hauehave pitie vponupon vsus, wee ſhall be reſtored to better ſtate than wee were in afore. Yea verely, but the means thereof ſhall not be after mans fancie. Alſo it becommeth vsus not to meaſure Gods grace and power after our reaſon: let vsus not do him that wrong: but let vsus aſſure ourſelues, that for all the power which hee hathe giuen to mortall men, there is no whit abated from himſelfe: but he hath much more and without compariſon, ſo as he can not be letted to ayde vsus in our greateſt aduerſities. VVhen our calamities ſhall bee vtterly deadlye, then will hee reſtore vsus agayne in ſuche wiſe, as wee ſhall hauehave whereof to reioyce in him. But nowe remayneth that this be applied to our owne vſe. As I hauehave touched afore, wee ſee what the ſtate of this preſent p. 163life is. EueryEvery man ought to looke to himſelfe, there is not that man whiche can not skill to complayne, and whiche maketh not his moanes, or at leaſt wyſe whiche though hee vtter it not with his mouth, dothe not keepe it locked vp in ſorrowe, [ſo as hee ſayeth in him ſelfe,] Alas, ſuche an inconuenience is befalne mee, I am the worſe for that God hath diminiſhed mee ſo much. VVee can skill well ynoughe to bethinke vsus of all theſe things, and the Diuell alſo will not miſſe too put them in oure heades, that wee myghte bee greeued and tormented, yea 10euen too fret and fume againſte God. VVhat is too bee done then? Beholde heere the meane too beate backe ſuche temptations: that is to witte, too conſider that if God worke after ſuche a manner towardes his: all ſhall turne to theyr welfare, they ſhall make theyr profite euen with aduauntage, of that which ſeemed too tende too theyr deſtruction. And heere yee ſee why euen that kynd of temptation is ſet before vsus, which at the firſt bluſh ſeemed moſt ſtraunge and griſlye: that is, when mention is made of plucking vp by the roote. For then ye ſee the tree 20is dead, it is quite and cleane diſpatched. For wherein cō ſiſteth the life of the tree? In the roote. Then after that the earth is taken awaye from it, there is no more lyfe in it. So is it with vsus: for if God take from vsus that which belongeth to the preſent life: ye ſee wee bee plucked vp by the roote, there is no more hope of vsus. And why? For we imagine that our life conſiſteth in the hauing of goodes, and in the hauing wherewith to ſuſteyne and cheriſh our ſelues. And yet wee do not as the trees. For a tree is contented with the hauing of ſo much roome as his roote is 30able to occupie. But a man hath an inſatiable luſt: we bee gulfes, in ſo much that we thinke the whole worlde is not ynoughe to fynde vsus. For ſuche as hauehave both fieldes, and houſes, and vineyardes, and other heritages, are afrayde ſtill that they ſhoulde wante earth. They that hauehave money in their purſe, are afrayde and in doubte, yea and are continuallye martyred with feare, leaſte GOD ſhould diſappoint them of their pray, and abate their portion. Seeing that then oure deſyres are reached out ſo farre off: we are not onelyonly as the roote of a tree, but alſo 40without ſtint or meaſure. And for proofe heereof, are we ſo ſobre as to hold ourſelues there where the holy ghoſt calleth vsus? It were greatly too oure behoofe. So then lette vsus marke well, that althoughe it ſeeme that oure life can not continue without the ordinarie means which God hath allotted to it: yet notwithſtanding he is able to ſend vsus meanes wherethrough wee ſhall eſcape, and hee can giuegive vsus them to day or too morrowe. True it is that a thing ſhall not ſeeme eaſie vntounto vsus: neuertheleſſe it is ynough that God can prouide for it, yea and that hee will 50ſet it in ſuch order as we ſhall hauehave cauſe to magnifie his infinite power and wiſedome, for working in ſuche maner as is to vsus incomprehenſible. Ye ſee (I ſay) how it ſtandeth vsus in hand to practiſe this ſentence: that eueryevery of vsus, when he findeth himſelfe in ſuch perplexities, maye ſay, Alas what muſt become of me? I ſee my goodes are miniſhed, I ſee I am ſhut out from ſuch meanes as I had. And how? my trade is diminiſhed of this or that. VVell, God hath cut it off: but yet muſt I needes ſay, that that whiche hee hath cut off, was ſuperfluous to mee, it behooueth me to 60profite my ſelfe thereby, I ſawe not that it behooued mee to pray vntounto God, and nowe hee ſheweth me that it is ſo: for wee muſte alwayes conclude, that it is not withoute cauſe, that he ſo cutteth off the things which he knoweth to bee ſuperfluous in vsus. But in the meane whyle, let vsus prepare our ſelues to be plucked vp, for that is the chiefe poynt. There are many that can awaye with meane afflictions: and if God diminiſh them, they ſhew themſelues conſtante, in ſo muche as a manne ſhall ſee there was no outrageouſe vaine glorie in them, they had no ouervnruly couetouſneſſe in them, they take that whiche is lefte, and holde themſelues contented with it, thanking God and keeping them ſelues quiet. But if they bee pinched ſomewhat more neere the quicke, ſpecially ſo as it ſeeme that God is mynded too make cleane riddance of them: then ſhall yee fynde them vtterly out of their wittes. And why? Bycauſe they are not prepared as they ought to be, to indure the battell that is ſpoken of heere: that is too witte, to bee vtterlie plucked vp. Then is it not ynoughe for vsus to ſuffer God to cut off the boughes and to ſhred off the braunches and twigges which he knoweth to bee ſuperfluous in vsus, but alſo to plucke vsus vp by the rootes. For he hath that authoritie ouer vsus, and wee ſhall gayne nothing by reſiſting him. But yet neuertheleſſe it is too our great profite, that wee ſhould hope that hee will plant vsus agayne. And why? For by that meane we giuegive roome to his merciemercy. And on the contrarie, we withſtande Gods grace ſo as hee voutſafeth not too ſet vsus vp againe, when hee ſees that his ſcourging of vsus makes vsus to thinke oure ſelues vtterlie forlorne, and paſt recouerie of anye freſheneſſe agayne. It is all one as if wee ſhould cut off Gods hande, too ſay that hee planteth vsus not agayne. True it is that his power ſhall not bee leſſened throughe our vnbeleefe: but we be not worthy to feele and to enioy ſo great a benefite. Ye ſee then whereto we muſt come: that is to witte, eueryevery of vsus muſt diſpoſe him ſelfe to bee plucked vp by the roote: that is too ſay, if God ſmyte vsus in parte, and afterward it pleaſe him to ſmite vsus in the whole, both in our perſons, and in our wiues, and in our children, and in our honoure, and in all that euer we hauehave, in ſuch wiſe as we become (as yee would ſay) wretched darkneſſe, ſo as wee hauehave not ſo much as one ſparke of life: Yet neuertheleſſe wee muſt abyde it quietly. Beholde a thing that ſurmounteth all worldly power. I confeſſe, and there is no doubt, but menne inforce themſelues therevnto of their owne accorde. But wee muſt deſire God to worke in vsus, to the intent hee maye in ſuch wiſe diſpoſe of oure life, as we may be ready both to liue and dye at his pleaſure. Therefore we muſt pray him to giuegive vsus ſuch manner of ſtrength: & then no doubt but the thing that is written here ſhall bee fulfilled. For God meant not to diſappoint vsus of our hope, when he likened vsus to trees that are planted, and afterward taken vp, and in the ende planted again in a better place. Howbeit it is true that wee ſhall not alwayes be planted againe, as in reſpect of this worlde. It may well bee that wee ſhall continue plucked vp, yea and that it ſhal ſeeme, that God hath euen caſt vsus away. And if we will iudge by our ſtate, we may ſay, farewell my good dayes, for if God were mynded to hauehave pitie vponupon mee, hee woulde not hauehave lingered and dryuen off ſo long time: for ſo much as I ſee hee letteth me rotte here in my miſerie, it is a token that we will neuer ſet me vp agayne. p. 164Lo what wee may ſay. Neuertheleſſe, let vsus call to mynd, that God meaneth to trie our faythe by holding vsus in the hope of the heuenly life, which is hidden from vsus as now. For although God bliſſe his ſeruants, and giuegive them ſome proſperitie in this worlde: it is not to bee ſayde that their laſt ſtate is not better for them, for his planting of vsus in his Churche, is too the intente wee ſhoulde liue in his kingdome euerlaſtingly without ende. Nowe then, what is oure true reſurrection and renewment? Euen that God ſhould reſerue vsus and ſet vsus in his kingdome: that when 10hee hath made vsus to wayfare through this worlde, and to paſſe through fire and water and all other afflictions: wee may in the ende be exempted from all the miſeries of this world, and be made partakers of his life and glorie. And ſo let vsus beare in mynd howe Saint Paule ſayth vntounto vsus, that our life is hiddē in Ieſus Chriſt, and that we ſhal notſee the true and perfecte manifeſtation of it, vntill our Lord Ieſus come from heauen. To bee ſhort, let vsus marke one other ſimilitude which wee ought to bee well acquainted with. Truely in winter time the trees ſeeme to be deade, 20we ſee howe the raine doth as it were rotte them, they are ſo ſwolne that they bee readie to burſt, and thus yee ſee well one kynde of rottenneſſe: Afterwarde commeth the froſt, as it were to ſeare them, and to drie them vp. VVee ſee all theſe things, and we ſee not ſo much as one floure: and this is a cutting vsus off. Beholde heere a kynd of death, which laſteth not for a daye or twayne, but for foure or fine moneths. Neuertheleſſe although the life of the trees be vnſeene: yet is their ſap in their roote, and in the hart of the wood. Euen ſo is it with vsus, that our life alſo is hidden, 30howe be it not in our ſelues. For that were a poore kind of hiding. There ſhould need no great froſt to ſterue it vp, nor great wet to marre it. For we carrie fire and froſt ynough in our ſelues to conſume it. But our life is hidden in God, hee is the keeper of it and wee knowe that Ieſus Chriſt is the partie from out of whome wee drawe all our life. So then let vsus content our ſelues with the ſayde headdineſſe. True it is that if a man take vp a tree and purpoſe to ſet it againe, hee had neede to make haſt. For if a tree tarrie anye long time aboue the grounde, it will neuer 40take roote any more, though it bee planted newe againe. But God hathe an other manner of power, than the laborers of the earth hauehave. Neuertheleſſe wee ſee ſometimes that men are cunning, and can well keepe a tree aliue for a time. They will laye it in a ſhadie place, where nother wynde nor ſunne ſhall come at it to drye it, ſo as the ſappe ſhall alwayes bee kepte cloſe in it: men will fynde ſome meanes or other, and although they cannot ſaue the liues of trees for euer, yet will they helpe them in ſome ſorte. And let not vsus thinke that when God liſteth to keepe vsus 50vnplanted a long time, hee can not for all that preſerue vsus, yea euen in ſuch wiſe as it ſhall not be hard for him to make vsus take roote newe againe when ſo euer it pleaſeth him. Yee ſee then what wee hauehave to beare in mynde. And it is the thing wherein eueryevery one of vsus muſt exerciſe himſelfe, and giuegive his whole mynde to it, that we may profite our ſelues by the ſimilitude that is ſpoken of heere. And for to conclude with, and to confirme this matter, it behoueth vsus to marke well what is ſayd here: namely, That God will neuer lend his hand to the wicked, but contrariwiſe: 60will put the enemies of good men to ſhame, and hauehave pitie of th▪ good men continually. Verely if wee ſhould put God to his ſtint, to ſay that (in reſpect of this preſent life) hee ſhould behaue himſelfe in ſuch ſorte towardes vsus, as wee ſhould alwayes bee bliſſed at his hande, and continue alwayes in proſperitie: this doctrine were falſe. And alſo we hauehave recordes ynowe in the Scripture, that God will not hold any ſuch rule here, as that they whoſe father and ſauiour he is, ſhould liue at their eaſe and reſt: and in verie deede, it were not expedient for vsus. As for example, if in theſe days the good men were handled gentlie at Gods hande, and had all things at their wiſh and deſire, and that the wicked were puniſhed roughly: where were the hoping for the latter daye? wee ſhould fall ſo ſound aſleepe in that cace, as nothing ſhould▪ be more needefull, than that our Lord Ieſus Chriſt ſhould appeate to iudge the world. And why ſo? Gods iudgementes ſhould bee altogither apparaunt, and there ſhould be none other hope of ſaluation. VVee ſee then that although God ſuffer things to bee confuſed in this worlde, ſo as good folke are tormented to the vttermoſte, and wicked folke aduaunced in triumphe: yet wee bee ſo drouzie and ſo dulheaded, as wee can not bee moued to come vntounto God, and to conſider what he ſayth to vsus: namely that our life is hidden as yet, and that wee muſte tarrie till it bee reuealed by the comming of Ieſus Chriſt. VVee can not attaine to this conſideration by no meanes, no not although God prouoke vsus and drawe vsus to it as it were by force. VVhat would we do then, if God diſpoſed mannes life in ſuch wiſe as all were well ordered there, and no man indured anye aduerſitie, but that men might ſay, Behold how God aydeth the good, therewithall ſhewing himſelfe an enemie to the bad, and that he can not beare with them nor ſuffer them. It is certayne that wee would make our heauen heere, and wee would conclude, that it were a fondneſſe to waite for the comming of Chriſt, and that it were not to bee looked for. So then wee ſee it is not for our profite, that God ſhould as nowe vphold vsus after an ordinarie and vnpartiall maner, to ſhew himſelfe fauourable to the faithfull, and to puniſhe the naughtipacks: but rather that he ſhould ſeeme to diſſemble for a time, when the wicked ouerſhoote themſelues, working him diſpleaſure, and nothing elſe but mocking him. VVell: it ſeemeth that God is a ſleepe, or rather that hee is not able too repreſſe them: the wycked muſte ruffle it oute, and hauehave the better hande for the tyme. And on the contrarie, when the good are troubled and tormented, God muſte not ſuccoure them: they muſte ſyghe after him, and crye vponupon him: and all this ſeemes to bee in vayne: for if they were heard, the effecte would ſhewe it. It is good therefore that things ſhould goe ſo. And why? If there were none other reaſon than I hauehave alledged alreadie, were it not inough? And here we muſt alſo rehearſe other texts of Scripture: as when it is ſayd that our faythe is muche more precious than corruptible metalles: ſo that if golde and ſyluer muſte paſſe through the fyre too bee fyned from their droſſe: oure fayth muſte alſo bee tryed ſo muche the more thorrowlye, as it is more precious before God. And howe ſhall this be done? by afflictions. Marke then what wee hauehave to note, that we may fare the better for this texte: which is that, God lendeth his hande to the wicked, fauouring them and ſhewing him ſelfe too bee their friende: and p. 165that on the contrarie, hee will not ſhewe his louelove towards the faithfull, at the firſt, but ſuffereth them to languiſhe in ſuche wiſe, as they bee trampled vnderunder foote, and there is no likelyhoode that euer they ſhould bee ſet vp againe. God then maye well doe all theſe thinges: and yet in the meane whyle he ceaſſeth not to fulfill that which is conteyned heere, that is to witte, that hee reacheth not his hande vntounto the wicked. And why? For all the goodes whiche they hauehave, and all that euer they delight in, or glorye of, muſt eueryevery whit of it turne to their 10confuſion. But wee perceyue not this, excepte wee gyue eare to that whiche is ſpoken too vsus in the holie Scripture. VVhen we ſhall hauehave harkened to heare what God vttereth: then will hee giuegive vsus eyes to behold that which is hidden from vsus. How is that? Behold, our Sauioure Ieſus Chriſte cryeth, wo bee to you that laugh nowe, for yee ſhall weepe. VVo bee to them that ruffle it out, for they muſt likewyſe bee tormented: ſo that they ſhall pay very deere for all their ioyes. Lo how the Scripture auoucheth it: and it behoueth vsus to receyue that which is ſpoken 20there, and to be throughly reſolued of it. And when wee hauehave doone God the honour too giuegive credite to his worde: then will hee make vsus to vnderſtande that which other men perceyue not: namely that in the middes of the greateſt aduerſitie and heauineſſe that can betide vsus, we hauehave ſtill cauſe to laugh: that is to ſay, to comfort and cheere our ſelues, bycauſe we hauehave an eye to the happie ende which God promiſeth, notwithſtanding that the ſame can not bee perceyued by our earthly eyes and vnderſtanding. Neuertheleſſe it is certayne that God fauoureth 30not the wicked. And why? Bycauſe that althoughe they hauehave neuer ſo muche proſperitie, and although they flouriſh neuer ſo much to outward appearance: yet is all of it turned to their ruine and confuſion. And contrariwiſe, though the faithfull be ſcourged and tormented many wayes: yet notwithſtanding for as muche as they bee vphild by the hande of God▪ they neuer miſcarie, and all turneth to their welfare and profit. And herein we ſee that thing accompliſhed, which is conteyned heere. To bee ſhort, we ſee what we hauehave to marke vponupon this texte. So then let vsus learne, not to put our truſt in this worlde, nor in any of the inferiour meanes heere belowe. But let vsus leane vntounto God, ſeeing that hee hath giuen vsus our Lorde Ieſus Chriſt, to the end that being graffed in him, we may drayne ſuch ſtrength and ſap from him, that although our life bee hidden, ſo as wee bee euen as it were in death: we may not ceaſſe to continue ſtill, and to be maynteined in good and ſure ſtate, wayting till this good God hauehave deliuered vsus out of all worldly miſeries, and oute of all the troubles which wee bee fayne to ſuffer heere, vntill hee call vsus and bring vsus into the kingdome of heauen and the glorie which he hath purchaſed by the precious bloud of our Lord Ieſus Chriſt.

And nowe let vsus fall flat before the preſence of oure good God, with acknowledgement of our faultes, praying him to make vsus perceiue them better than wee hauehave done, and that therewithall wee maye hauehave oure recourſe vntounto him, knowing howe it is he onelyonly that can amend vsus and all our euill affections: and therefore that it maye pleaſe him too drawe vsus backe in ſuche wiſe, that forſaking our ſelues and all that is in this worlde wee maye laboure for the heauenly life, vntill ſuche time as hauing ouercome all the aduerſitie of this preſent life, and beeing come to the ende of all the battels wherewyth wee are aſſayled, we may fully enioy all the victories whiche he giueth vsus nowe by the grace of his holye ſpirite. That it may pleaſe him to graunt this grace not only to vsus, but alſo to all people and nations of the earth, &c.