Sermons on Job, Sermons · Chapter 34 · Sermon 131
The .Cxxxj. Sermon, which is the fourth vponupon the .xxxiiij. Chapter.
This Sermon is yet ſtill vponupon the. 14. and. 15. verſes, and then vponupon the text which is added.
16 If thou haſt vnderſtanding, heare vvhat I ſay, giuegive eare vntounto my vvordes.
17 Shall he gouerne that hateth iudgement? or ſhall the vvicked condemne him that is righteous?
18 VVill a man ſay to a king, thou art vnfaythfull? or vntounto princes, you are vvicked?
19 *He accepteth not the perſon of the great ones, neyther regardeth he the high or the lovve: for all are the vvorke of his handes.
20 All ſhall die ſodenly, and at midnight the people ſhall be takē avvay and periſh, and the mightie ſhall be taken avvay euen vvithout hande.
I HaueHave tolde you heretofore, that men are heere put in mind of their owne frailtie, to the ende they ſhould knowe that God ſpareth them, and that if wee abode but one minute of an houre vpō the earth, we ought to thinke the ſame a gracious turne of his. And why? If we hauehave any life and breath in vsus, we hauehave it all of God. And ſo we ſee that he maynteyneth vsus of his meere goodneſſe. Seeing it is ſo: let vsus not accuſe him of too great rigour. For ſhould hee not hauehave iuſt cauſe to roote vsus out vtterly? VVho is hee that coulde ſo cleare himſelfe, as God ſhoulde hauehave no cauſe too puniſhe him? And yet in the meane while wee ſee, that God preſerueth the world, & eueryevery of vsus is kept ſtill in that aray, and ſo are wee all detters to his merciemercy. So farre is hee off from vſing any great rigour towardes vsus, that we ought rather to woonder at his pacience how hee can ſuffer ſuche iniquities, and not thunder downe his vengeance at the firſt brunt, and make cleare riddance of vsus. Seeing it is ſo, ought any man to murmure agaynſt him? But if wee thinke it ſtraunge that hee beareth with other men, hee may well replie agaynſt vsus, that hee beareth with vsus alſo. Therefore let vsus learne hereby to glorifie God continually in his merciemercy, no leſſe than in his power. For although hee be almightie: yet notwithſtanding hee reſtreyneth himſelfe bycauſe hee loueth vsus. Alſo we hauehave one other verie neceſſarie exhortation too gather of this text: whiche is, that knowing oure owne frailtie, wee ſhoulde learne to put our life into the hande of God, and not thinke to liue, or continue our ſtate by our owne power, but ſuffer God to gouerne vsus as it pleaſeth him, and bee alwayes readie too depart hence when hee thinketh it good too take vsus out of this worlde. Furthermore what is the meane to liue well? It is to knowe that inſomuch as God poſſeſſeth vsus, and quickeneth vsus by his holy ſpirite, it is good reaſon that wee ſhoulde holde all of him, too the ende to bee giuen wholy too his ſeruice, both in liuing and dying. VVere this doctrine wellprinted in our hearts, wee ſhould not bee ſuche dullardes as wee are: for as for the moſt part of men, when they riſe in the morning, do they bethinke them too put themſelues into the hands of God? And if they do it for faſhion ſake, is it for that they are touched to the quicke, knowing that their life is but a little blaſt of winde that may vaniſhe away in the turning of a hande? Acknowledge they that? No: So much the more then behoueth it vsus too remember the leſſon that is ſhewed vsus heere: namely that our life is but a ſhadowe and a vanitie. And therefore it behoueth vsus to put our ſelues into the hande of him that hee will mainteyne vsus according too his good pleaſure, and alſo take vsus out of the worlde in time conuenient. But as wee are counſelled heere to humble our ſelues, and to chalenge nothing to our ſelues of our owne power: So contrariwiſe, wee hauehave whereon too reſt oure ſelues, in that wee knowe our life is not in euerie mans hande, but in the onelyonly hande of God, who is the keeper of it. And the Scripture ſayth expreſly, that if hee withdrawe his ſpirit and breath, wee die all. So long then as God will preſerue vsus, let vsus boldely defie the diuell and all our enimies. True it is, that if wee looke but vponupon the rage of men, it ſhall ſeeme that they be as rauening wolues, and wee as ſillie ſheepe. They gape with open throte to ſwallowe vsus vp, but yet can they do nothing to vsus, till God giuegive them leaue. And it is not without cauſe that hee chalengeth and reſerueth too himſelfe the power of withdrawing the breath which hee hath giuen vsus. Therefore let vsus be cōtented, aſſuring our ſelues that God holdeth our life in his cuſtodie and protection, vntill hee liſt to take vsus out of the worlde, and hauehave cauſed vsus to finiſh our courſe. Nowe if a man ſhoulde demaunde heere, whether our ſoules be as it were a winde, ſeeing it is ſayd that wee ſhall periſh when God withdraweth his breath: let vsus marke, that although men bee immortall: yet notwithſtanding, they hauehave not that of themſelues, but of Gods free goodneſſe. Beſides this, what elſe is death, but a departing of the ſoule and bodie aſunder? God then withdraweth his breath to himſelfe, when hee ſendeth vsus into duſt and rottenneſſe: and yet neuertheleſſe, he fayleth not to take vp our ſoules, and to kepe them till the latter daye. To be ſhort, Eliu ment to ſhew here, not only that we be weake and tranſitorie, but alſo that al our ſtrength is nothing, furtherforth than it is vphilde by the onelyonly goodneſſe of God. And when hee vndoeth vsus too outwarde appearance, that is to ſay, in effect, hee doth but the thing which he had determined as hee thought good. And that is the cauſe why wee ought alwayes to returne vntounto him, and to content our ſelues in that he hath a fatherly care of vsus, as I hauehave ſayde alreadie. So then let vsus not be like theſe giddie heades which truſt in their owne ſtrength, and thinke they are able to worke wonders: but rather let vsus with all humilitie and carefulneſſe, hide our ſelues vnderunder the wings of our God, praying him to guide vsus in ſuch wiſe, as we may liue according to his will. Eliu hauing ſpoken ſo, addeth an exhortation, ſaying: If thou haſt vnderſtanding hearken to mee and giuegive eare too my wordes. Here he ſheweth againe, that the beginning of true wiſedome, is too yeelde our ſelues teachable. Contrariwiſe, they that are ſo puffed vp with ſelfeweening as they can receyue no doctrine, are ſo full too their owne ſeeming, as no man can tell them more: Suche are vtterly paſt recouerie. And therefore not without cauſe do we ſay, that the firſt entrance and foundation of our wiſedome: is too ſuffer our ſelues to be taught. And why? For let vsus loke into our ſelues, and ſee whether our owne reaſon be ſufficient to know and diſcerne all that wee hauehave need. Nay contrarywiſe, God telleth vsus that wee be brutiſh, and that all the gay ſhewes that are in men, are but vanitie, and their wiſedome vtter follie. Seeing it is ſo, let vsus vnderſtande that wee hauehave need to be taught at other mens handes, that God (I ſay) might ſupplie our want. And therefore whoſoeuer deſire to hauehave a well grounded wiſdome, let them learne too hearken to the doctrine that is profered them in the name of God, and let them yeelde themſelues teachable and lowly to receiue it. For if wee be forepoſſeſſed with pride, wee may well brag and crake afore men, yea and hauehave great reputation to be wiſe men, but beholde, God telleth vsus that all is but vanitie and leaſing. And this is the cauſe why Eliu ſayth purpoſely, If thou haſt vnderſtanding heare mee. For hee ſheweth, that if a man hauehave witte and reaſon, hee will alwayes ſuffer himſelfe to be taught, that he may fare the better by it all his life after. Then on the contrarie part, we muſt marke, that if a man ſtande ſtubbornly in the thing that hee hath conceyued, and giuegive not men leaue to tel him their mind, nor will heare any thing at all: hee is but a foole, or rather ſtarke madde. For it is a kinde of verie madneſſe, when a man ſhutteth the dore agaynſt all good doctrine, and weeneth himſelfe to be ſo wiſe, as hee hath no more neede too be taught, but refuſeth all things, and ſetteth a barre before him, as if hee woulde ſay, God ſhall come no nerer me. So then we hauehave a good leſſon to marke in this text: which is, that if wee will bee of a good vnderſtanding, we muſt ſheewe our ſelues too bee ſo, by receyuing quietly the things that are ſpoken and tolde vsus. And contrariwiſe, let vsus be ſure that God condemneth vsus for fooles and witleſſe perſons voyde of all reaſon, if we bee ſo wilde headed, as not too giuegive eare too the things that men ſpeake to vsus, but reiect all good warnings: I ſay wee are no better than brute beaſtes, what ſhewe of wiſedome ſoeuer there bee in vsus. And for as much as we know, that we are rude of vnderſtanding, and that the things which we are able to know, we know but in part, ſo as wee hauehave but a little taſte of vnderſtanding, and come ſhort (Alas) of any perfection: it ſtandeth vsus in hande to practiſe this leſſon all our life long. And therefore in conſideration thereof, let vsus bee the more moued to profite our ſelues. And foraſmuch as God is ſo gratious as too ſpeake eueryevery day vntounto vsus, and to continue the doctrine that is meet for the ruling of our life: let vsus alſo continually receyue that which is brought vntounto vsus in his name, & ſtill exerciſe our ſelues in it, to the ende wee may bee inſtructed more and more in his wil. Behold I ſay, how it behoueth vsus to practiſe this doctrine. And therevppon Eliu too continue his matter, maketh a compariſon betwene the ſmalleſt & the greateſt. For he ſaith vntounto Iob, how durſt thou ſay to a king, thou art vnfaithfull, or vntounto princes, you are wicked? If th… haddeſt a ſouereigne Lorde that reigned ouer thee, thou wouldeſt ſtand in ſuche awe of him, as thou durſteſt not miſſebehaue thy ſelfe towards him. Then let vsus ſee if it be not a diueliſh furiouſneſſe, for men to preſume too murmure agaynſt God? For what likeneſſe is there betwixt them? A king may bee wicked, what maieſtie ſoeuer hee hauehave: and when princes and gouernors are wicked, they will very ill diſcharge their duties: and yet notwithſtanding mē beare with them, by reaſon of their ſtate. But behold, God whiche accepteth no mans perſon, breaketh theſe great ones that are ſo honored of the world, and razeth thē out as wel as the little ones, ſhewing well that he maketh none account of the loftineſſe of his creatures. And herevpon who dareth open his mouth agaynſt him? Now then wee ſee what Elius intent is. Howbeit, for the better vnderſtāding of this text, let vsus mark that although princes and gouerners bee not ſuch as they ought to bee: yet neuertheleſſe God will hauehave them to be honored: and although that of themſelues they be vnworthie of it, yet hath God imprinted his marke in them, & will hauehave men to do him the honor to ſay, very wel Lord, theſe raigne in thy name, and therfore it behoueth vsus to be ſubiect vntounto thē. And ſurely this is no vaine triall. For if all ſuch as are in authoritie did rule like good fathers, and that we ſawe with our eies that thei had none other care but to gouern vsus well: what matter were it to obey thē? VVe would do it in reſpect of our ſelues, and that were no obeying of God, but only a regarding of our owne profit. Contrarywiſe, when wicked and frowarde perſons hauehave authoritie ouer vsus, and we ſee notable faults in them: If wee neuertheleſſe be mild to hold our ſelues vnderunder their bridle and yoke, it is a token that we reuerence god as he deſerueth. Seing it is ſo: wee bee bounde for his ſake too obey thoſe whome he ſendeth, and whome he ordeyneth too be our ſuperiours, although they bee vnworthie of it. And that is the cauſe why it is ſayde in the lawe, Thou ſhalt not rayle vppon the ruler of thy people. God ſheweth well that there ſhall bee Tyrants: and he manaceth his people with that puniſhment, ſaying expreſly that hee will chaſtize them by ſending them wicked gouernours, whiche ſhall ſeeke nothing but too pill and oppreſſe, and too raigne in all outrage: and yet neuertheleſſe hee willeth men to honour them. VVhy ſo? For although they deſerue not that men ſhoulde acknowledge them for their ſuperiors: yet notwithſtanding will not God hauehave thoſe to be receyued for his ſake, which otherwiſe are nothing worth? Ye ſee then that wee muſt be ſubiect too ſuch as hauehave publicke power and authoritie, bycauſe we knowe it is Gods will to humble vsus after that manner. Yea, and we ſee that the children of God hauehave bin faine too ſubmit themſelues in bondage too the vnbeleeuers, when God did bring them to it. And truely we ſee alſo the example that Daniell ſheweth vsus, for hee acknowledgeth that the raigning of the wicked is by reaſon of our ſinnes: and therefore we muſt take it as a ſcourge of God: and if we cannot abide ſuch a diſorder, wee ſtriue not againſt mortall men, but againſt the heauenly Iudge. So wee ſee in effect, that wee be bounde too honour ſuch as are in anie publike authoritie. And why? Bycauſe they bee not aduaunced by haphazarde, but it is God that hathe ordeyned them: according as it is written, that there is no power but it proceedeth from him. And if wee ſee anie diſorder in it, wee muſt wyte it vppon our ſinnes: and therewithall, forſomuch as God hath ſtabliſhed the ſayde order, namely that Princes and Superiours ſhoulde bee obeyed, and that we ſhould be ſubiect vntounto them: it muſt be obſerued and kept among vsus. Notwithſtanding, whereas it is ſayde in the lawe, Thou ſhalt not ſpeake euill of the Prince of thy people: it is not ment that men ſhould allowe the euill whereſoeuer it bee: for ought the dignitie of a man that is but a woorme of the earth, too ouerthrowe the righteouſneſſe of God? Ought not this ſentence rather too hauehave his courſe, namely, that curſed are they that call euill good? But whereas God hath forbidden priuate perſons too rayle vppon their rulers: it is too make vsus too liue in peace and without trouble, and too yeelde ſome reuerence too the ſeate of Iuſtice. For if that were not: there ſhoulde no more bee anie common weale among vsus, but wee ſhoulde become worſe than wilde beaſtes. Yee ſee then whervntoo God had an eye. Beſides this, wee knowe that when God ſent his Prophetes, it was not to giuegive Kings and Princes power too doo euill, and no man ſhoulde ſhewe them their ſinnes: but rather it is ſayde, Thou ſhalte rebuke the Mountaynes, that is too ſay, the higheſt ſtates. And I hauehave purpoſely ſet thee ouer Realmes, and Kingdomes (ſayeth God to his Prophetes) to the ende that all glorie ſhould bee caſt downe: too ſhewe that the woorde cannot bee preached as it ought too bee, except the preachers rebuke the faultes of ſuch as defyle and vnhallowe the holie ſeate of God, by abuſing the ſwoorde that is put intoo their hande. Then if there bee euill and wicked gouernours, they muſt bee ſharpely rebuked according to their deſeruings. And this was not ſayde for the Prophetes onelyonly: but Saint Paule declareth that wee alſo ought to obſerue the like in preaching of the Goſpell: that is too witte, wee muſt pull downe all loftineſſe that lifteth vp it ſelfe againſt our Lord Ieſus Chriſt. Thoſe then that will needes bee ſpared, and hauehave their vyces vntouched, bycauſe they bee in ſome authoritie: muſte goe coyne a newe Goſpell: of whiche number are the kings in oure dayes, which will needes bee called annoynted and holy, and yet cannot abyde to hauehave their ſores touched by any meanes, but woulde hauehave libertie too peruert all things, and no man too bee ſo bolde as to open his lippes againſt them. But wee neede not too go ſo farre as too kings and princes: euen thoſe that after a manner are nothing at all, if they come too anie ſmall degree, thinke themſelues to bee as petigods, and will needes bee honoured, though they bee laughed too ſcorne of the worlde for their labour. Albeeit that men ſee there is nothing in them, (as in theſe newe promoted raſcalles:) yet notwithſtanding they treade all good warnings vnderunder foote, vnderunder colour that they bee a little aduaunced. Therefore they muſte bee faine too marke this leſſon, that is giuen them on the contrarie part: whiche is, that foraſmuche as that ſoftineſſe of theyrs aduaunceth it ſelfe agaynſte God, bycauſe it ſtoupeth not too the great king our Lorde Ieſus Chriſt: it is for vsus in that cace too vſe the freedome that God hath giuen vsus. Thus yee ſee that the meane too obſerue this doctrine, of not rayling or ſpeaking euill of kings and princes, is that wee muſte (as muche as in vsus is) reuerence the ſeate of iuſtice, bycauſe it ſerueth too procure the peace and welfare of men, and too auoyde troubles and ſeditions: and yet notwithſtanding, that ſuche as doo amiſſe, muſt bee rebuked for all their highe ſtate and dignitie. For Gods aduauncing of them is not to the intent they ſhoulde doo euill, and confounde all honeſtie: but rather too holde the brydle, and too reſtreyne all things from confuſion. Nowe then, if wee muſte for Gods ſake and in reſpect of him, yeeld ſuche reuerence too thoſe that are of equall ſtate with vsus (ſauing that God hath ſet them in the ſeate of preferment) as too bee ſubiect too them? what ſhall wee doo when wee come too his ſoueraine Maieſtie? For men of what degree of authoritie ſoeuer they bee, whether they bee kings, princes, or gouernours, fayle not too bee wicked, except God holde them backe by his holy ſpirite. But the cace ſtandeth otherwyſe with God. For hee hath euermore had ſoueraine dominion ouer all the worlde: hee was not ordeyned by wicked practyſes: hee was not ſet in heauen by Alehouſe knightes, nor by I wote not what Outlawes, nor yet by fauour and brybing of folke: neyther was he choſen by wicked mens voyces, that they might ſay hee will beare vsus oute, wee ſhall hauehave libertie too doo what wee liſt. No, no: God came not too his kingdome by ſuche meanes: neyther is hee come too it by heritage and ſucceſsion after the manner of men, nor by chaunce. But inaſmuche as hee is the euerlaſting God, therefore is hee alſo bothe King and Iudge of the worlde. Seeing hee is ſo: who dareth nowe open his mouthe too checke agaynſt him? VVee feare a king: it is well done, hee is too bee feared. Alſo wee ſtande in awe of oure gouernours: and good reaſon it is that wee ſhoulde doo ſo, ſeeing that God hath honoured them. But what is the whole worlde in compariſon of him that holdeth all things in hys hande? And hee needeth not too lay open his hande too holde the worlde: but althoughe hee ſhette it, yet (as it is ſayde in the Prophete Eſay) hee will holde both kings and gouernours, and all the whole multitude of men, as one little graine of duſt. And ſeeing it is ſo, dare wee lift vppe oure ſelues agaynſte him? VVhat a boldeneſſe is that? Therefore there needeth none other euidence too condemne ſuche as chafe and ſette themſelues agaynſt God, than the reuerence whiche they beare too men. Suche as ſpewe oute their iniuries after that ſort when God handleth them not after their owne lyking, and murmure ſaying, I cannot tell what God meeneth by it: is it meete that hee ſhoulde plague mee after this manner? VVhy ſuffereth hee the wicked too doo the worſt that they can, and the good too bee turmoyled, and yet in the meane while hee remedyeth it not? I ſaye if a man ſhoulde aske theſe fellowes that make ſuche diſputations, and are bolde too caſt foorth ſuche blaſphemies, whether they durſt go too them that hauehave the ſwoorde in theyr hande, too rayle vppon them, and too ſpitte in their faces, and too ſay you are wicked: O I dare not, would they ſaye. And why? Thou art afrayde of a mortall man bycauſe God hathe giuen him ſome little ſparke of his glorie: and commeſt thou too aduaunce thy ſelfe agaynſte him that hathe made and faſhioned thee? VVilte thou make no accounte of his power before whome the whole world is nothing? VVilte thou checke agaynſte him like a madde man, and thinke too gette the vpper hande of him? VVhen thou ouerſhooteſt thy ſelfe after that ſort, it ſhall bee too thy confuſion. Thus yee ſee after what ſort it behoueth vsus too ſende thoſe that lift vp themſelues agaynſt God, vntoo the ſimilitude that is ſet downe heere. And likewiſe, euerie one of vsus muſt of his owne accorde come too it when wee bee tempted to impaciencie, as ſurely theſe temptations do happen vntoo euerie man, ſo as wee bee prouoked too pleade agaynſte oure Lorde as often as hee doth not as wee woulde hauehave him to do. Therefore when wee be moued there vntoo, let vsus thinke thus: what? Thou durſteſt not ſpeake agaynſt a king, nor againſt a prince, that were thy ſoueraine and had rule ouer thee: For why? Feare brideleth thee, bycauſe God hath imprinted ſome marke of his maieſtie in him. And how then dareſt thou lift vp thy becke againſt him? Thou wretched creature, who art thou? It is ſayde in Daniell that God ſheweth well his prouidence, in that kings and princes are obeyed: for wee knowe that nothing is more contrarie too mans nature, than too bee in ſubiection. So then if God gaue not authoritie too ſuche as are ſet in publike ſtate, men woulde neuer obey them. And that is the cauſe why it is expreſſely ſayde, that God putteth his feare into all the birdes of the ayre, and intoo all the beaſtes of the earth, ſo that if men were become vtterly brutiſhe, yet muſte they needes keepe ſtill that vnderſtanding, that ſuche as are aduaunced too the ſeate of iuſtice, ought too bee obeyed. And yet notwithſtanding, that is but a verie ſmall portion of Gods glorie. Shall wee then goe make open warre agaynſte his Maieſtie? Is it not the next way to breake our necks? If wee leape but three ſteppes downe, it is ynough too brooze vsus, and if wee leape oute of a windowe, that is but a two ſtrydes high from the grounde, beholde wee are deade. Now we would leape aboue heauen, and fetch gambaldes, and kicke againſt God, and ſhall wee bring it about? So then wee ought well too conſider the infinite glorie of our God, to humble our ſelues vnderunder it, which thing we do not. And it is expreſly ſayd, that be will not accept the perſon of the great: but without regarding eyther rich or poore, layeth his hande vponupon all men, and rooteth them out in one night: and euen the ſtrongeſt ſhalbe taken away with out hande. VVhen wee heare this, let vsus vnderſtande, firſt that ſuche as are greate muſte not truſte in their riches, credit, knowledge or any thing elſe. True it is, that to the worldwarde they ſhall be honored, and it will ſeeme that they are able to mainteyne themſelues, bycauſe they bee rich, & hauehave well wherewith, and alſo bycauſe they are in fauor: but all theſe things are nothing with God. Therfore let no man bee proude of his owne greatneſſe. For ſuche as ſtand gazing like Peacocks at their owne tayles, do but run headlong into their owne confuſion. For inaſmuch as they flatter themſelues, they become alwayes the bolder too do euill: and that is no more but a further kindling of Gods wrath agaynſt them. Yee ſee then, that great men ought too put this doctrine in vre, of knowing that God accepteth not mennes perſons: and by the meanes thereof they ought alſo too looke that they trample not the little ones vnderunder theyr feete, and ſuche as are vnderunder theyr power. Marke heere too what ende this doctrine is applied, and to what purpoſe it is tolde vsus, that God is no accepter of perſons. And why: Too the ende that hee which hath ſeruantes ſhoulde not oppreſſe them, but vſe them vprightly as Saint Paule declareth: and that hee which is in publike authoritie, ſhoulde hauehave ſuch a regarde in gouerning his ſubiects, as to know them to be his brethren, bycauſe that all of vsus are the children of God and he hath done vsus ſo much honour, as to make vsus the membres of his only ſonne our Lord Ieſus Chriſt. So then let the great men of this world learne to abſteine from ſwallowing vp of the little, and from vſing of outrages towards them: and let vsus all learne to abſteyn from aduauncing our ſelues proudly agaynſt thoſe that be our inferiours. And why? For there is no accepting of perſons before God. And if men truſt ſo in the ſhadow of their riches and credite, let vsus aſſure our ſelues that God will iudge them without regarde what they bee nowe, yea and that their damnation is readie prepared for them, ſo as they ſhall bee forced to feele that they are a part of the ſhape of this worlde whiche vaniſheth out of hande, as Saint Paule ſayeth. And heerewithall let vsus marke well howe it is ſayd that both great and ſmall ſhall bee taken away in the turning of a hande, and that God will make all too bee wyped away at midnight, in the time when folke giuegive themſelues to reſt, and when eueryevery man ſeemeth too be at his eaſe: yea and that the ſtrongeſt ſhall bee taken away without hande, that is too ſay, without any preparation. God ſhall not neede too arme manie ſouldiours, or too prepare himſelfe greatly too ouerthrowe the greateſt and ſtrongeſt. Hee needeth no more but too blowe vppon them, or elſe too turne away hys heart, to the ende too drawe his ſpirite from them, and all ſhall periſhe as hath beene declared heertofore. Hereby wee may bee taught euerie man in his owne ſtate. So then let the great ones knowe, that Gods aduauncing of them, is not too the ende that they ſhoulde diſpyſe others, nor vaunt themſelues in oppreſsing the leſſer ſort: but rather let them knowe that they are ſo muche the more bounde vntounto God. For what hauehave they of theyr owne? And ſeeing that all things bee giuen them: ought they not therefore too acknowledge from whence they come? Aboue all things let them remember what S Iames ſayeth, let the brother (ſayth he) which is exalted too the worldwarde, glorie in his lowlineſſe. And why? For if the rich and ſuch as are honoured, or be men of skill and credite, do glorie in their highneſſe: they forget themſelues in ſo doing, and are vnthankful to God, and throw themſelues hedlong intoo deſtruction. Therfore it behoueth them to looke neerly vntounto themſelues, to know that they hauehave nothing but of the meere goodneſſe of God, and that foraſmuch as they hold all of him, it behoueth them to dedicate themſelues wholy vntounto him, and not too take occaſion to miſintreat their inferiors, but rather to ſtoupe by applying themſelues to their brethrens ſlenderneſſe, as S. Paule exhorteth vsus to do. As touching the mean ones, true it is that they may well glorie in their greatneſſe, ſeeing that God hath adopted them too be his children: but yet muſt they not therefore winke at their owne ſtate. And ſpecially whereas they are nothing too the worldewarde, but are vtterly deſpiſed: let them acknowledge that they are leſſe than nothing before God: ſauing that it pleaſeth him to preſerue them by his grace. Ye ſee then how wee hauehave one common leſſon taught here vntoo vsus all. And therefore let euerie of vsus in his calling learne to referre himſelfe vntounto God, and to holde of him both his life and all the appurtenances thereof. Furthermore, whereas it is ſayde, that God will wipe away the ſtrongest without hande: it is too the ende wee ſhoulde learne too put a difference betwixt God and men. For when the greateſt princes intende too bee auenged of their enimies, they hauehave neede too arme men of warre, and too ſeeke meanes too bring their enterpriſe aboute. But if God woulde ouerthrowe and deſtroy the whole world, hee ſhoulde finde no let: hee ſhall not neede too craue ayde of others, or too wage men, or too buſie himſelfe about caſting of ordinaunce, or too furniſhe himſelfe with other artillerie: hee needeth none of all theſe things. But hee can without mans hande, withoute worldely helpe, and without ſtrayning of himſelfe, (I ſay) hee can deſtroy all. For hee needeth no more but too breathe vponupon vsus, or too looke ſternely vponupon vsus, and beholde wee are ouerwhelmed. And vndoubtedly ſeeing that hys looke maketh the Mountaynes and Rockes to melt: ſhall hee neede too thunder vponupon vsus to deſtroy vsus? Shall wee be able to abide Gods looke when he caſteth it vponupon vsus? Shall we bee able to abide his breath when he bloweth agaynſt vsus? Muſt wee not needes vtterly quaile? Furthermore, this is purpoſely expreſſed too ridde vsus of all the vaine fancies and preſumptions which we hauehave when wee bee well furniſhed to the worldwarde. For although men dare not ſay, that they are ſufficiently armed too withſtande God, and too warde the ſtrokes of his hande: yet doo they thinke ſo. And for proofe thereof: if yee threaten a riche man with prouertie, hee will looke in ſcorne at you, and ſay, tuſh I hauehave this, I hauehave that. Hee will not ſpight God with open mouth: but howſoeuer the game go, he truſteth ſtill in his riches, and ye ſhall not gaine ſo muche at his hande, as to perſwade him that his goodes ſhall not warrant him. The man that is ſtrong and in the luſt and flower of his age, thinketh not that euer he ſhal grow olde, neither can they that are in honor, skill what ſhame meeneth. Lo howe men preſume of themſelues: and it is ſeene cheefly, in that the great men of the worlde do ſtand ſo ſtoutly againſt God, and cannot be tamed. Thē if men hauehave any fauor or credit, they beare themſelues in hand that they hauehave a bulwark againſt god and make a rampire of worldly helpes. And not onelyonly ſo, but alſo if a man come too tell them their faultes, Gods corrections can hauehave no place nor enterance vntounto them, no, they wil not ſo much as heare them: to be ſhort, men will neuer be made humble but by force. And why? Bycauſe of the vaine truſtes wherein they ſotte themſelues, when they thinke they are well garded and hauehave meanes ynough too defend them. And therfore it is purpoſely ſayde, that God will deſtroy the ſtrong without hand, too the ende wee ſhoulde not thinke too ſcape thoughe wee hauehave furniſhed our ſelues, and prouided long aforehande for all oure matters, ſo as it ſeemeth vntoo vsus that God cannot come neere vsus. Then let vsus not ymagine theſe vaine fancies, for God can tell well ynough how to intrap vsus by ſome meane that wee cannot conceiue. Our deſtruction ſhall come without hande, or withoute inferiour meane. Lo how wee ought too minde theſe ſentences, when it ſtandeth vppon the fearing of God and his wrathe. But therewithall on the contrarie ſide wee hauehave a comfort, in that it is ſayd, that God will ſaue his people withoute bowe, withoute ſpeare, withoute ſwoorde, and withoute the hande of man. Therefore like as wee bee taught there too humble our ſelues, and too knowe that all the meanes in the worlde ſhall not auayle vsus, if God be our enimie: and as euerie of vsus is taught to ridde himſelfe of the vaine pride wherewith wee bee puffed vppe by nature: And finally, as wee bee exhorted too modeſtie, too the ende wee ſhoulde preſent our ſelues afore God, and conſider that if hee turned away from vsus, hee could eueryevery minute of an houre chaunge vsus and bring vsus too nothing, and pull downe the higheſt of vsus all: ſo on the contrarie part, when we bee miſintreated and oppreſſed heere beneath, and we ſee great alterations, ſo as the Tyrants become like woolues to deuoure the ſheepe and flocke of God: let vsus reſort too this warrant, that God hauing promiſed to ſaue his Church without mans helpe, will put the ſame in vre, euen vntounto the ende. Then although wee bee deſtitute of all worldly helpes, ſo that wee ſeeme as it were left vp too the ſpoyle, and our enimies are furniſhed of all things that may ſerue them too deſtroy vsus a hundred thouſande times: yet let vsus truſt in the mightiepower of God, whiche is inuiſible too the worlde. VVee perceyue not howe God will maintaine vsus: and vndoubtedly it is a ſtraunge thing howe he mainteyneth vsus at this daye: but that is too the ende wee ſhould be alwayes confirmed more and more in his doctrine, that wee ſhall bee ſaued without the hande of man: that is to ſay, that God will vtter ſuche a force, as is yet hidden from vsus, and as wee conceyue not, when it ſhall pleaſe him too plucke vsus out of the VVoolues throate, and too mainteyne vsus. Nowe if God muſt worke after ſuch a faſhion to preſerue vsus in this temporall life, I pray you what ſhall hee do for our ſaluation, which is a farre higher and preciouſer thing? VVill God ayde himſelfe with mans hande, when it commeth too the drawing of vsus out of hell, and too the deliuering of vsus from the tyrannie of the diuell and of ſinne, too aduaunce vsus too his heauenly kingdome, and to defende vsus agaynſt ſo many temptations? No: but let vsus aſſure our ſelues, that hee doth it of his owne power, and of his owne meere goodneſſe. Ye ſee then that on the one ſide it behoucth vsus too learne feare and humilitie, that we bee not puſſed vp with vaine preſumption to deſpiſe God, but rather tremble vnderunder him, conſidering that we hauehave not any thing to reſiſt him, nor any other remedie, but to preſent our ſelues before him, praying him to beholde vsus with merciemercy. And afterwarde when we be ſo diſmayed and beaten downe, let vsus come to the ſecond point, which is to be of good chere bicauſe God hath promiſed to ſaue vsus, yea euen without the hand of man. And although we perceyue not that this can be done as in reſpect of the world: let vsus not therefore doubt, but that hee can performe our ſaluation. For inaſmuch as he needeth no helpe, he will not be letted to accompliſh his promiſe, but ſo performe it as we ſhall perceyue that our truſting in him hath not bene in vaine.
Nowe let vsus fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him ſo to opē our eyes, that we may not be ſeduced by hypocriſie, nor preſume to aduaunce our ſelues rebelliouſly againſt him, but that we may be pacient euē in the aduerſities that he ſhall ſend vsus, and learne to humble our ſelues vnderunder his maieſtie, to glorifie him in all things, & be well ware that we reſiſt him not in any wiſe, neither with hand nor tong, but be redie to frame ourſelues peaſeably to his good wil, knowing that he is alwayes iuſt and vpright: and that wee may ſo liue whyle it ſhall pleaſe him too keepe vsus in this world, as wee may conſider that our life dependeth vponupon him, and that otherwiſe we ſhould fayle eueryevery minute of an houre: and therwithall learne too yeeld him thanks for that it pleaſeth him to continue his goodneſſe towards vsus, whereof wee be ſo vnworthie. That it may pleaſe him to graunt this grace, &c.