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This Sermon doth prosecute the exposition of the sixth seuen and eyght verses, and afterward of the texte beere adioyned.
9 Thou hast let the vvidovves go emptie, and the arme of the fatherlesse hath bin broken.
10 And therefore the snares do compasse thee about, and so day ne feare doth trouble thee.
11 And darknesse maketh that thou canst not see, and the great vvaters couer thee.
A Man mighte maruell how and for what cause Eliphas here accuseth Iob of such crimes as were neuer found in him. For (as we shall see heereafter) Iob had bin a very courteouse and liberall man all the dayes of his life: as hee protesteth that he hath bin the defender of the fatherlesse, the pro∣tectour of widowes, the eye of the blind, the legges of the lame, and that his hand was neuer closed to the needie.
VVherefore then doth Eliphas accuse him to haue taken [ 10] away the goodes and substance of his neighbours by vio∣lence? that he was not pitifull, that he had bin a cruell mā, that hee had deuoured his goodes himselfe alone? It see∣meth that in these things there is no reason. But wee must note that Eliphas iudgeth of the person of Iob by the affliction: and this is the cause that hee mistaketh all things: as wee haue shewed before, that we must beware when God punisheth a man, that wee do not conclude therevpon that hee is a wicked man, and that he is han∣dled according to his deserts: for that is a setting the cart [ 20] before the horse, as the Prouerb sayeth. Euen so dealeth Eliphas, and therefore his iudgement is corrupted. Fur∣thermore that which hee heere propoundeth, muste not be simply vnderstanded: but it is as much as if he should exhorte Iob well too consider his whole life, and seeyng that hee is so afflicted after a straunge fashion, hee should conclude that he had bin a wicked man, and that his of∣fences were so outrageouse, that God had powred a horrible vengeance vppon him. As if hee should say, see if in the time of thy prosperitie, thou hast not beene cruell: [ 30] Looke if thou haue not constreyned poore men too euill things? Consider if thou haue not denyed him ayde that required it of thee? VVay with thy selfe whyther thou haue not bin a contemner of God? and seeyng that nowe thou remaynest yet in it, and wilte iustify thy selfe: it is a token that thou makest a playne mocke at God, for it is time for thee to humble thy selfe now or neuer. And se∣ing thou art thus throwen downe, must thou not needes acknowledge thy iudge, and condemne thy selfe? But now thou still continuest in the minde too fight agaynste [ 40] God: I must needes therefore conclude that thou arte a mocker and a scorner. Thus doth Eliphas heere proceede. Heereby we see what a thing it is too iudge so rashly: for we consider neyther that whych is good in men, nor the vertues that God hath placed in them, and wee vse tri∣fling and light coniectures where no coloure or shew is. Had Eliphas euer seene in Iob that thyng whych heere he layeth to his charge? No surely, as Iob doth afterwarde declare it. VVhy then doth Eliphas thus reproue hym? bycause he is soreincombered with this foolish fantasie, [ 50] seeing that Iob is greeuously punished of God, it muste needes be that he hath committed some crimes, yea and that God hath vtterly reiected him. This is an euill con∣clusion that Eliphas maketh. And why? God will some∣times punish his seruants not according too their faultes that they haue committed: but to trie their pacience: and beside that, to shew, that if he deale so with a greene tree, what shall become of that whiche is drie? Furthermore he intendeth to mortify them concerning this world, and to teach them, that the miseries which wee suffer in thys [ 60] world, shall be no hinderance to the blessednesse that is promised vs, though it bee hidden, and is not shewed in this world. VVe see then that God hath many causes too afflict his. Now if we conclude therevppon, that his affli∣cting of them is for that they led a cursed and wicked life: it is the next way to peruertal. But yet there is a thing be∣hind that is worse: which is that we enter into foolish con∣iectures. And what are they? This man hath bin to mens sight a man of a good conuersation: and how then shall we find in him the cause wherefore he hath deserued to be so delt withall? This is it that giueth vs occasion to dreame, and dote as Elphas doth heere. VVherefore we must bee more sober and refrayne our selues when we go about to giue iudgement vpon our neighbour. And therefore let vs not go to it at aduentures, but let vs examine well theyr life: and when we know a man to be a wicked person, and a despiser of God, so as his faults be notoriouse: then wee may well say, that God punisheth him. And why? too the end that we should be taught by his example, and that the same might be a profitable lesson for vs. Besides that, whē we perceyue not in a man the cause why God shoulde pu∣nish him seuerely: if any calamitie happen vnto him, let vs stay our iudgemente, and practise that whiche is heere alledged out of the Psalme, that is, let vs be rather pitifull and inclined to the good part, and thinke, al as, if our Lord would deale with vs according to our deserts, what shuld become of vs? For we are no better than this man: yea we may say that we be worse, and yet wee see how he is pla∣ged. By this let vs learne, that God will leade vs farther, and sheweth vs that our life is nothing: and that moreo∣uer hee intendeth too exercise his in diuers battels, and when they shall haue shewed themselues pacient in the mids of their afflictions, he wil haue them comfort them∣selues in this, that they know there is a better rest prepa∣red for them in another place. Thus then must we in thys cace procede. Now let vs particularly examine that which is touched heere. Eliphas sayth, Thou hast taken a gage of thy neighboure without cause, thou hast spoyled him that was naked. Heere we see that our sinnes ceasse not to bee odi∣ous in the sight of God, although men condemne vs not. For if a man be so cruell to take a pledge of some poore man when hee lendeth him at his neede: if hee take from him either the couerlet of his bed, or his coate wherwith he should be clothed: no man will sue him in the law for it. For if he should be sued there, hee should be acquited. And why? he hath lent him his money, and it was lawfull for him to take a pledge for his assurance. Before men, hee can by no meanes be constreyned: but we must not ther∣fore thinke to be acquited before God. And therefore when wee thynke and perswade our selues to be iust and innocent before God, bycause wee haue not bene repro∣ued before men: wee are deceyued. For worldly policie serueth not too bring vs to the perfection, that God re∣quireth of vs as of hys children: it is sufficient that by it we be so maynteyned that euery mā may inioy his right, that the strongest carrie it not away, and that deceit, ex∣torcion, iniuries, and outrages bee punished. To this pur∣pose should worldly policie serue. But when wee come before God, it is not ynough for vs to alledge, I haue bin no theefe to be led to the galowes, or to bee whipped, I haue murthered no mā that I shuld be condēned to death, I haue committed no crime that bringeth with it eyther
bodily punishment, or infamie. VVhen wee shall haue al∣ledged all this, it is to no purpose. And why? for if I haue borne my neighboure but a secret grudge, I am alreadye accounted a murtherer before God. If I haue attempted to corrupt and abuse another mans wife, or if I haue loo∣ked on hir vnchastly: lo I am condemned as a whoremō∣ger, if I couet an other mans goodes, and seeke to drawe them vnto me although men do not cast it in my teethe, yet am I taken for a theefe before God. VVe may thē out of this place gather a profitable doctrine: which is that we [ 10] may not flatter ourselues when men cannot charge vs in our whole life that we haue bin sued in the lawe for anye our misdeedes. To be short, though men may iudge vs as righteouse as may be, yet must we not thinke that we be scaped for that. And what is the cause? hee that shall haue taken a pledge for the assurance of his money, is counted before God sometime for a murtherer. It is heere sayd ex∣pressely, to take a pledge without a cause. And why? for sim∣ply the thing is not euill of itselfe, neither doth God vt∣terly reiect it, that is to wit that a man shuld take a pledge. [ 20] For if it be lawfull to bie another mans goodes, it is law∣full to take a pledge. Beholde, a feeld or a medow is layde to pledge, whiche thing God doth not condemne: and likewise if they bring some parte of their mouables: the same of itselfe ought not vtterly to bee reiected: but it is sayd that it is euill too take a pledge without a cause. And how is that? Eliphas addeth his mind, so that we neede not to seeke any other glose. He saith that Iob hathe taken a pledge of his neighboure, that hee hath spoyled him that was naked. And this is according to that which our Lord [ 30] declareth in his law, namely that the pledges whych wee take, should not be of that which serueth to a mans ordi∣narie neede. For if a man be spoyled, and bee a colde, if we be so cruell as to take his coate, the same is a kinde of murther. If a man forgoe his bed for the releefe of hys hunger, or lay his couerlet too pledge for corne or other things necessary for his sustenance: he that taketh it, is ve∣ry vnkind. For so farfoorth as lieth in him, he killeth him: only he changeth the kind of death: and it is asmuch as if a man were in danger to be hanged by his owne handes, [ 40] and I will vntie the rope for him, but in stead of that, I wil cut his throte. So then whē a poore man shal haue nothing to eate, and shall be constrayned to giue away his bed to get meate: this is too villanouse a crueltie, and such as can by no meanes be excused. And therefore our Lord saith in his lawe, take heede that the pledge of the poore man re∣mayne not with thee all night. VVhen thou seest that the same serueth him to his necessary vse, and that he cannot be without it but he must sustayne harme by it: restore it him agayne: and if thou let the poore man haue hys bed [ 50] agayne & releeue his necessitie, his sides shall blisse thee: and if thou haue restored vnto him his garment, so that he be not a cold, his body shal blisse thee. Contrariwise when a poore man is put from his bed and diseased through thy wickednesse, for that thou hast bin so vngentle that thou wouldest lēd him nothing without a pledge: although the poore man doo not cry for vengeance, but is as hee were dumb, yet shalt thou be accursed, and his necessitie shal be sufficient to call thee to accompt before the iudgemente seate of God. This is now the mind of Eliphas. Yea saythe [ 60] he, thou hast spoyled him that was naked: that is to saye, when a poore man came vnto thee, and required to bor∣row money of thee, thou diddest not consider when thou tookest a pledge of him, whether he gaue thee his cote, or his bed, or his pot, or his panne, so that whē he had bread, he knew not how to eate it: for thou hast takē from hym the thing whereof he stoode in great neede. VVe see then that for to walke sincerely before God, and to liue togy∣ther as brethrē, it is not ynough for vs to keepe the earth∣ly lawes and to do nothing against worldly policie: but we must ascend higher, that is, we must keepe this equitie of nature, to do nothing to any other man, but that whiche we would that other men should do to vs. Therefore let euery man consider well what he woulde that other men shuld do to him, that is to say, what he wold iudge to stand with equitie, if he were in the like neede. Nowe there is none but can say very well, why should wee not? for oure Lord commaundeth vs to cherish one another: and when I am hungrie, I am in danger also to be a cold: and he that pulleth my coate off from my backe, doth not he declare that he seeketh nothing else but to cut my throte? we can alledge this reason very well for ourselues. Then if wee do the like to another, shall there neede any other iudge than ourselues to condemne vs? This is a breefe summe of that which we must learne out of this place. Nowe it foloweth afterward. Thou hast not giuen him water to drinke that was athirst: thou hast withdrawne thy breade from him that was hungrie. Heere Eliphas sheweth that it mighte be that Iob was punished of God for that he had not bin so pitifull towardes men as to releeue them in their neede. Now that we may gather some frute out of this doctrine, we must leaue the person of Iob, as wee haue before tou∣ched: and therefore let euery man consider himselfe when God visiteth vs, and dealeth with vs so rigorously, so as we are compelled to feele our sinnes: I say let vs examine the matter well, whether it be not bycause wee haue not shewed such courtesie towardes oure neighbours as was commaunded vs, and as we ought to shewe. Heere it is said, that he that stoppeth his eares when the poore crieth vnto hym, and requireth aide at his hand, shall crie hym∣selfe, and shall not bee hearde. Beholde God threat∣neth vs, that if wee wyll not voutsafe too helpe them that require ayde at oure handes, when wee haue po∣wer and meanes too do it, he will suffer vs to fall intoo some mischeefe, yea the richest and those that lyue most at ease: for God hathe in hys hande manye roddes too chastize vs withall, which we at the first do not conceiue. Truth it is that they whyche are riche hope they shall neuer fall intoo any perplexitie, and thinke that although trouble and confusion shoulde happen through the whole worlde, yet shoulde they remayne in peace. But oure Lorde declareth that they whiche will not helpe theyr neyghbours at their neede, nor make any accounte of them, shall come intoo theyr place, and shall not bee holpen, neyther shall there be any too releeue them: no they shall not bee hearde from aboue, and if they fle•• vnto God, the gate shall bee shut vntoo them: as it is sayde, There shall bee iudgemente withoute mercye too him that woulde shewe no mercie. And it is the moste horrible threatning that can bee vsed against vs, when God declareth vnto vs that hee will deale with vs with∣out mercie. For what can wee looke for if God haue
not mercie and pitie vppon vs? wee must needes all bee swallowed vp. Vndoutedly, God depriueth vs and bar∣reth vs from all hope of hys goodnesse, when we bee so cruell towardes oure neighboures. Therefore if God visite vs, and oure afflictions bee greate, let vs learne to searche out diligently the cause wherefore, and too ex∣amine the matter thus: goto, I haue had meanes to helpe those that stoode in neede of worldly goodes. But how haue I holpen them? haue I discharged my duetie heere∣in? if there were any that had neede of my helpe, haue [ 10] I indeuered my selfe too helpe him? if any came vntoo me, was I ready to communicate my goodes vnto hym? If we know that we haue not done our duetie in thys be∣halfe, let vs sigh before God, and know that he sheweth vs great fauoure to put vs in remembrance of our faults. Furthermore let vs note, that all these are fonde and foo∣lish startingholes to say, VVhat? should I leaue my selfe bare of mine owne goodes? is not that whiche God hathe giuen me mine owne, too dispose thereof as muche as shall seeme good vnto me, and no more? And if I haue [ 20] goodes, I haue not stolne them: and if I do no man wrong heerein, why shuld it not be lawfull for me to inioy that which I hold of God? For I giue him thankes for it, ac∣knowledging that it was gyuen me of hym. I say wee wyll thinke it wel done to alledge al this. For althogh our lord do giue vnto the riche that whiche they possesse, and though they haue it by a lawfull meane in suche sorte, that they can protest that they haue it of him: yet follo∣weth it not that they may vse it in suche sorte, as they shoulde haue no regarde vnto the necessitie of another [ 30] man, or that they should do it but lightly. For where God bestoweth riches vpon vs abundantly, he doth vs the ho∣noure too make vs his stewardes and receyuers. Now we see that a receiuer hathe not onely the charge to receyue and heape vp goodes, but also to distribute them when his maister commandeth him. Seeing then that our Lorde appointeth vs as stewards of the goodes whiche hee put∣teth into our handes: hee will also haue vs to distribute them. And where? VVe know that he hath no neede of vs to disburse any for him: he would haue vs then to help [ 40] our neighbours and those that stand in neede: and there∣fore they that haue abundance of welth must not alledge, O this is mine owne, yea it is so indeede: howbeit wyth this condition, that thou shouldest help those that stande in neede thereof. But that thou shouldest deuoure it thy selfe alone, God hathe not giuen it thee too that ende. Truth it is that no lawe can bee made in thys behalfe as sainct Paule declareth. For it is not as if a Prince shoulde leuie a subsidie, for he will require some quantitie of the goodes that euery man possesseth, and therevppon must [ 50] the cessement be made. God doth vse no suche procee∣ding: for hee loueth those that offer vntoo him of theyr meere liberalitie, and (as saint Paule sayth) with a cheere∣full hart. The rich then must not giue vntoo the poore as of necessitie and constraint: but with a free and franke hart. And therefore if our neighbours bee hungrie and thirstie, and wee knowing of their necessitie do not re∣leeue them: we be not to be excused. For then we haue deuoured and abused the benefites that God hathe put into our handes. VVhen we do thus, I say, it is certaine [ 60] that God will count vs giltie as murtherers. And thus muche concerning this verse where it is sayde, that hee which is punished of God hathe denied to gyue a poore hungrie man bread, and hath not gyuen him water too drinke that was thirsty. Now it is added furthermore, the mightie man in the meane season possessed the earthe, and be that had authoritie dwelt therein. This serueth to shewe that the rich men haue no compassion bycause they lyue at ease. For they know not what it is to stand in neede, they knowe not what necessitie meeneth: and therefore they are not touched therewith. Too bee shorte, when they be full, they thinke that all the world is so as well as they. This is the summe of Eliphas mynd in thys place. Now he applyeth the same to the person of Iob. He vpbraydeth him that the earth was not made for a small number of men as the rich men thinke, whiche haue neuer ynough, but dayly are purchasing more and more, saying thus too themselues: Thys would serue well for my purpose, I must needes get in such a peece of ground. They neede but sixe foote when they haue theyr full measure, that is to say when they shall bee buried: and hee that hathe goodes ynough to find a hundred persons is yet aferd he should starue for hunger. Lyke vnsatiable whirlpooles as they are, they woulde not content themselues if they hadde the whole earthe in possession, but would (if they coulde) pull the Sunne out of the Skye. For it greeueth them that the poore shoulde haue so muche in common wyth them as to inioy the brightnesse of the sunne: Thus these whirlpooles would deuoure all, and thynke that the world is made for none but them. Eliphas reproueth heere suche vanitie, according also as it is worthy too be condemned: howbeit hee dothe not well too applye the same to the persone of Iob, and yet this doctrine is profi∣table for vs. So then let vs vnderstande, that if a man a∣buse his credite, and ceasse not to gather deceitfully by∣cause hee hath alwayes where with to compasse hys mat∣ters and too bring them too passe, but is of vnstaunched and vnsatiable couetousnesse, and saythe, I will haue such a thyng, and I can yet wind in suche a thing, and therefore nippeth and pincheth on euery side: it is all one as if hee would haue the earth too bee made for hym alone. And thys is it that is meant heereby, saying, that they whyche haue authoritie in the earthe dwell therein. True it is that oure Lord woulde, there should be gouernemente: it is not amisse that there bee riche men and poore: and both are created of God sayth Salomon. In so saying hee meeneth two things, that is to witte, that the rich should not despise the pore for as much as they are the creatures of God: nor the poore condemne the rich, for as muche as God would there should be both riches and pouertie. So then it is very lawfull for a man to haue riches in posses∣sion, and to inioy that whiche hee hath: But yet must hee know, that wee liue in the worlde with condition to vse mutuall participation one to another, and God doth not only giue an habitation or dwelling to them that can lyue on their owne, but also saith that hee hath giuen the earth for an inheritance to men. And the same is spoken gene∣rally. And therefore although there be some in the world that haue not one foote of lād: yet must they haue a dwel∣ling place in the worlde, at leastwise for their money, if they haue it not of their own: yea euen in a strange coun∣trey, if they bee not in their natiue countrie, and if God
wil so trie thē. And if the rich that dwell by thē, go about to driue thē a far off by spreading of their wings abrode: it is as much as if they were angry with god, & in despite of him would take the whole world into their hād. This is it that we haue to note in this place: and it is a profitable lesson, to teach thē which are aduanced to credite, not to be blinded with pride, not to abuse their authoritie as they are wont to do. Then if a mā be rich, let him cōsider that he must not therfore occupie the whole earth. If he be in authoritie, he must not therfore despise the poore which [ 10] are of no estimation. No: but they must support one an∣other & so behaue themselues, that he which is rich may offer some meanes to the poore to liue with him, & that they may get their liuing honestly when they trauell for his aduātage. Let him that is poore (although he haue no∣thing of his owne) content himself, seeing that it pleaseth god to make him able to get his liuing without doing in∣iurie to other mē: & let them so deale one with another, as cōmon societie may be mainteined, and euery man be nurrished and susteyned. Thus then are the riche men [ 20] warned not to despise the poore so proudly as they were wont to do: & the poore also to walke according to their degree and small habilitie: and all men to liue as though they were lodged in this worlde by the hand of God and nurrished by his grace. This is the summe of that whiche we are taught in this place. It is sayd moreouer, that Iob had sent away the widdowes without any succour or aid, and that he had broken the arme of the fatherlesse: that is to say, that he had so throwen them downe: that whereas the poore fatherlesse shoulde haue bin succoured, they [ 30] were rather oppressed. And here is special mention made of widowes & fatherlesse children, bicause the Lord doth specially cōmend them for that they haue least succour. For the wife is vnder the shadow of hir husband and vn∣der his protection so long as she hath him aliue: and he also that is come to mans state, is alredy able to mainteine himself. But a poore widdow hath neither Counsell nor meanes: and a poore fatherlesse child knoweth not what things meane. These therfore are more ready to be spoy∣led, & therfore our Lord would haue them so much the [ 40] more commended: for we are wont to pleasure them of whom we looke for recōpence. But contrariwise God in∣tendeth to proue our charitie, whither wee will do good to them that are not able to requite vs. And besides that, looke where men be oppressed, there must we applie such meanes as God hath giuen vs. The same is to be seene in widdowes & fatherlesse children: & therefore God hath cōmended them vnto vs. He ioyneth also straungers with them, bicause they haue not many kinsfolk, nor are alied or lincked to a long traine of friēds by whom they might [ 50] be mainteined. So much the more it becōmeth the chil∣dren of God to haue pitie vpō such persons. To be brief, we see that God in his law & throughout the whole holy scriptures, declareth himself to be more greuously offen∣ded when widdowes and fatherlesse children & straun∣gers are afflicted: than when any other men are hurt or harmed, bicause that they be destitute of all succour. And therfore so much the more must we haue pitie on them: and bicause they haue no meanes to requite vs, we shew our selues to be the children of God, when wee extend [ 60] our charitie to them, and also God doth acknowledge the same, and putteth it in his accounts: and therefore let vs not doubt but it is much more profitable so to entreat the straungers, widdowes, & fatherlesse children, than if men had alredy recompenced vs. Contrariwise when we vexe those that as now do lie open to so many iniuries, and do adde euill vpon euil: we are come to the accōplishment of all mischief, and it is a token that we are voyde of all hu∣maine iudgement, and become like vnto brute beasts: & therfore Eliphas (to reproue this sinne) saith heere, thou hast reiected the widdow and not succoured hir: thou hast not holpen the fatherlesse when he was troden vn∣der foote. To be short, let vs assure ourselues that the lord would haue the weake to be supported by thē that haue best meanes and are most able. If wee do not so, we shew ourselues not to be the children of God. For wherevnto doth God looke? or wherin doth he chiefly exercise his mercie and pitie? vpon them that are oppressed and can beare no more. It is said that we must resemble our hea∣uenly father. The triall whereby we should shew that we are not called in vaine to be his children, is when wee are become like vnto him. Now we know that although god be pitifull to al his creatures, and although his goodnesse be poured out vpon all men: yet neuerthelesse he telleth vs specially that he regardeth them that are troden vnder foote and oppressed through iniuries and violences, and that he will help them, and be the defender of the father∣lesse, and mainteine the widdowes and strangers. Seing that God declareth thus much: it behoueth vs to be like vnto him in that behalf: and if we do the contrarie, it is a token that wee forsake God, and the fauour that he hath shewed vs in choozing vs to be his children. Thus much wee haue too note in this place. Now let vs come to that which Eliphas saith: For this cause do snares cōpasse thee on euery side, and sodaine feare maketh thee astonished. VVe must alwayes remember that which hath bin decla∣red afore: namely that this was misapplied to the person of Iob. But therwithall let vs beare in mind generally also, that these things are laid before our eyes, to the end wee should know that all miseries and calamities are chastize∣ments which God layth vpon vs for our sinnes. Truth it is (as hath bin already saide) that God will not punish the sinnes of men all alike: neuerthelesse wee suffer not any thing but wee are thereby admonished too examine our liues, and to sigh and grone before God, acknowledging our selues giltie before his maiestie. Thus much for one point. Furthermore, although God purpose some other end than the punishing of our sinnes: yet it behoueth e∣uery of vs to consider himself when he is visited of God, and not to shut our eies whē God doth shew vs the light: if then at any time we be afflicted: Let vs vnderstand that god hath laid his snare for vs. And why? For that we were as wild beasts. For if wee had walked as the sheepe of his fold, he would not haue layd his snares to take vs. No mā will lay snares for Eawes and weathers: they are beastes that are easily handled: a man needes but whistle & they come. So then if wee would willingly come at the onely voice of our God: he shuld not neede to hunt after vs, nor to lay snares for vs: for so men are wont to do with wilde beasts. Let vs know then that if god deale rigorously with vs: it is for that we haue rebelled against him: & thervpon let vs examine our liues, and enquire whether wee haue
not offended him. And moreouer whē such feare cōmeth vpō vs that we be astonied therwith▪ bicause we haue not walked quietly in the obediēce of our God. For vnto thē that are at peace with him, he promiseth that he will keep them, although they were beseeged of their enimies: and that although they were in the midds of many dāgers, yet shal they be alwaies in safetie, and sleepe quietly and rest vnder his shadow. Therfore if we be astonied with feare: let vs vnderstād that God punisheth vs bicause we haue not simply walked vnder his obedience. To be short, euen [ 10] as peace is a singular gift of God: so troubles that come vpon vs, are curses sent frō him. I said that peace is a sin∣gular gift of God: & how is that? whē we shal haue called vpon God with a true assurāce that he will heare vs, and that he requireth nothing else but that wee should come vnto him: it is an inestimable benefite, and such a treasure as can neuer be sufficiently valued: neither can we obtain the same but by the meanes of faith, when we know that God is our father in our sauiour Iesus Christ. Now this is not vnderstanded onely of the eternall saluation of our [ 20] soules: but also for that in this world we haue the priui∣ledge to run vnto God, and to cōmend our liues into his hands, and to seeke him in all our needes and necessities. VVhen we shall haue gotten this peace, that wee can stay our selues vpon the prouidence of God, and cast all our carcks & cares vpon him, it is a singular benefite that god hath bestowed vpon vs. Contrariwise, when we are trou∣bled, it is said it is an extreme curse. And why? Is not the state & condition of man most miserable when he is in such feare and astonishmēt, as he seeth nothing but daū∣gers [ 30] on euery side of him, and yet cānot come vnto God for to find rest and assurance in him? when man is in such feare, is he not already as it were in hell? Yes surely. And therefore let vs assure ourselues that although all things come to passe as we would wish: yet if we haue not peace, it is nothing. Howbeit let vs note also, that wee must not seeke our peace in this world, as the wicked do▪ for so lōg as they are not troubled nor molested, they perswade mar∣uellous things to themselues, they triumph therevpon, & do all things to spite God withall. VVee must not haue a [ 40] peace that proceedeth of retchlesnesse and blockishnesse. And why? For they which so triūph in this worlde, haue neuer any peace, but while they forget God▪ and that is a cursed peace. It were better for vs to be in trouble that we might come vnto our God, & seeke meanes to be recon∣ciled vnto him, than to be so past feeling. Let vs note then that our peace may not be only while we liue at ease: But it must bee grounded in God & haue respect vnto him. In the meane season, let vs knowe that when wee are in trouble, it is God that visiteth vs for our sinnes: yea and [ 50] also by this meanes he calleth vs vnto him to the end we should seeke such peace as he hath promised vs frō him. In deede Eliphas sheweth, that the troubles whereof hee speaketh, and the feare wherwith Iob (as he thought) was seized, were only for that he could not trust in the good∣nesse & fauour of god. And this is a very profitable thing and worthy to be noted. For it may happen that euen the faithful shal be in great troubles & anguishes (as they are not altogither without feeling) and yet God ceasseth not to giue them light. VVhen they see thēselues in this cace, as it were in deepe dungeōs: yet haue they alwaies some light from God: they feele his goodnesse: and when they haue receiued some comfort, he leadeth them stil forth so as they be staied vpon his promise which is infallible: To be briefe, what assault soeuer they haue, they alwaies lift vp their heads looking for their saluation frō him. It is as when a man is ready to be drowned, and God reache him his hand: Behold he is as though he were restored to life againe & looketh vp to Heauen. But when wee haue no light, and darknesse cōpasseth vs on euery side, so that we can perceiue no goodnesse from God, nor that he is min∣ded to shew vs any fauour: then are we in a wofull cace. Therefore if wee will be assured in all these spirituall bat∣tels which we must abide in this world, which are so ma∣ny feares & troubles as God sendeth to trie our cōstancie and stedfastnesse: Let vs determine with our selues to set our eyes vpon this light that he sheweth vs, that is to say, vpon the promises that he maketh vs which are contey∣ned in his word. And if we herken diligently vnto them, to stay and repose our selues wholly vpon them: Let vs not doubt but he will giue vs such quiet and rest, as wee may say, Lord I will not be afeard of any euill, although I should walke in the shadow of death so that I bee vnder the shadow of thy wings and in thy protection.
Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, desiring him to giue vs suche knowledge of them, as it may not onely cause vs to confesse them, but also to hate them, and too bee displeased with oure selues for them, and too seeke meanes too bee absolued of God from them, beseeching him also that he will so guide vs by his holy spirite, as we being wholly in his subiection and obedience, may seeke nothing else but to yeeld ourselues obediēt vnto his will. And for as much as he commaundeth vs to liue togither in this world as brethren: let vs continue in this brother∣ly vnitie which he hath consecrated among vs, and let e∣uery man imploy himselfe to help his neighbours to the end that wee may vnfeynedly call vpon him as oure fa∣ther, and that hee may acknowledge and auouche vs for his children: as he hath giuen vs the testimonie of this a∣doption in our harts by his holy spirite, and by the grace that he hath shewed vs in our sauiour Iesus Christ. That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth. &c.