Sermons on Job, Sermons · Chapter 36 · Sermon 140
The .Cxl. Sermon, which is the ſecond vponupon the .xxxvj. Chapter.
6 He quickneth not the vvicked, but giueth iudgement to the afflicted.
7 He vvill not turne his eyes avvay from the righteous, hee vvill ſet kings in their ſeates and they ſhall bee exalted for euer.
8 If they be in the ſtockes, and bound with the cordes of affliction.
6 Hee vvill ſhewe them their faultes, and make them feele their ſinnes, and they ſhall bee touched vvith them.
10 Hee vvill open their eare to the ende to amende them: hee vvill ſpeake vntounto them, and make them depart from iniquitie.
11 If they heare him and obey him, they ſhall paſſe their dayes in proſperitie, and their yeares in glorie.
12 If they heare not, they ſhall paſſe by the ſvvorde, and be conſumed vvithout knovvledge.
13 The hypocrites of heart do put to vvrath: they crie not euen vvhen they be bounde.
14 Therefore their ſoule ſhall die in youth, and their life among the vvhoremongers.
AFter that Eliu hath generally ſayd that God turneth not his eyes frō the righteous, but hath a care of him: and contrarywiſe, that hee quickneth not the wicked: he addeth particularly for the better proofe of Gods prouidēce, that be giueth iudgement to the afflicted. For if a poore man that is vtterly deſtitute of ſuccour, & an outcaſt in the world, is neuertheleſſe deliuered from vexation and trouble: the ſame muſte needes proceede of God, yea I ſay, it muſte needes bee fathered vponupon God. For if we hauehave no ſtay in the worlde, and yet hauehave ſtrong and mighty enimies: what is to be ſayd, but that we are vndone, and that there is no more hope of our life? Then if wee recouer, it is manifeſt that God worketh in that behalfe. So, it is not without cauſe that Eliu dothe purpoſely ſet downe this ſaying for a proofe that God gouerneth all things heere beneath. Alſo hee ſetteth downe a ſecond example of Gods prouidence: namely the gouernement of Princes and of men that ſit in the ſeate of Iuſtice: wherein wee perceyue that God is righteous, and that he will not hauehave things to bee out of order. And although there bee not a continuall rate euenly kept at all tymes (as was declared yeſterday) yet notwithſtanding when wee ſee that there is any order in the world, therein we may ſee as it were in a glaſſe, that God hath not ſo lette looce the reynes to all confuzion, but that he doth ſtill ſhewe vsus ſome ſigne and token of his iuſtice. And vndoubtedly if a man conſider on the one ſide what the nature of man is: and on the other ſide after what maner the gouerners and magiſtrates and ſuch as hauehave the ſwoorde of iuſtice in their hande do diſcharge themſelues: hee ſhall ſee and eaſely diſcerne it to bee a miracle of God that there is any common weale amongs vsus, yea and we muſt needes know it and perceyue it. I ſay that the nature of men is ſuch, that eueryevery man would bee a Lord and Mayſter ouer his neyghbours, and noman by his good will would bee a ſubiect. Seing then that our Lord ſuffereth not the ſtrongeſt to preuayle, but that there is ſome feare and obedience towards thoſe that are in preheminence: therein it is to bee ſeene, that God doth not onelyonly brydle: but alſo fetter mens nature, to the ende that the ſayd pryde auaunce not it ſelfe ſo high, but that publike gouernment ſhoulde bee aboue it. And agayne wee ſee that all men are giuen too euill, and their Iuſtes are ſo boyling, that eueryevery man would hauehave libertie to do as he liſt, and no man be vnderunder correction. Therefore it is too bee concluded that the ſtate of gouernment commeth of God, and that therein hee ſheweth that his creating of men was to the end they ſhould behaue themſelues honeſtly and modeſtly. And for the ſecond poynt, we ſee how Kings and Princes and ſuch as are of meaner ſtate, behaue themſelues when God hathe armed them with the ſwoorde of Iuſtice, and how they turne all things vpſide downe, in ſomuch that it ſeemeth that they intended to ſpite God, and too diſanull his ordinance. Now if they which ought to mainteyne peaſeably the order that God hath ſet, inforce themſelues too ouerthrowe it, and fight as it were of ſet purpoſe to bring things to confuziō: and yet for all that the ſtate of gouernement continueth ſtill in the worlde, and things are not ſo vtterly confounded, but that there abide ſtil ſome marks of the thing that God had ſtabliſhed: Is it not too bee ſeene therein, that God is double righteous? And therefore it is not without cauſe, that Eliu, after hee hath ſpoken of the ſuccoring of the poore by God, addeth immediately one other kinde, namely that God ſtabliſheth Kings, and that not for one daye, but too the intent that the ſame order ſhoulde ſtand for euer in the world. True it is that there are many chaunges off and on, and that there fall great alterations vppon Principalities and Lordſhippes: and therein God ſhewed alſo that it is his office too pull downe the prowde. But yet neuertheleſſe, euen in deſpite of men and of all their rage, there ſhall ſome order remayne ſtill heere belowe, I ſay euen in reſpecte of tyrants. If a King reygne wrongfully, ſo as hee bee a deſpizer of God, and full of crueltie, outrage, and vnſatiable couetouſeneſſe: yet notwithſtanding hee muſte bee fayne too keepe ſome ſhadowe and countenance of Iuſtice, and hee cannot go beyond it. VVhereof commeth that, but bycauſe God ſheweth himſelfe there? And therefore lette vsus learne to profite our ſelues in ſuch wiſe by the things that are ſeene in this world, as God may be glorified at our hand, as hee deſerueth: and ſpecially when wee ſee him deliuer the poore that are vtterly oppreſſed, & nother hauehave, nor hope for any ſuccour at mens hands: let vsus there conſider his mightie power and goodneſſe, and diſpoze our ſelues too yeeld him his due prayze. This (ſay I) is the thing that we hauehave to note. Howbeit herewithall, to the intent to proue our ſelues to be Gods childrē, let vsus beware that we lend our helping hand to ſuch as are wrongfully perſecuted, & that according to the abilitie which God giueth vsus, we do ſuccour ſuch as are trodē vnderunder foote, & hauehave no meanes to reuenge or beare out themſelues. VVee muſt (I ſay) do our indeuer in that behalf, and ſtreyne our ſelues too it in good earneſt. Secondly, ſith wee ſee gouernours and men of authoritie ſo froward and ſpitefull, and yet notwithſtanding that God ſuffereth them not to fall quite out into all diſorder: there let vsus humble our ſelues to honour his prouidence, aſſuring our ſelues that if hee reſtreyned not their wickedneſſe, wee ſhould be ouerwhelmed with an horrible fludde, and all ſhoulde bee ſwallowed vp and drowned out of hand. Therefore it behoueth vsus to magnifie God in that wee ſee there remayneth ſome iuſtice & good order, although that ſuch as reygne and holde the ſwoorde in their hand, be vtterly wicked and giuen to all naughtineſſe. So then, let vsus conſider the ſame, and let vsus (aſmuch as in vsus is) maynteyne the order of iuſtice, for ſo much as it is a ſoueraine benefit that God beſtoweth vpō mankinde, and that therein alſo it is his will too hauē his prouidence knowne vntounto vsus. And ſith we ſee …hat Princes and Magiſtrates and all officers of Iuſtice are ſo far out of ſquare: let vsus bee ſory to ſee the order ſo peruerted which God had dedicated to the welfare of men: & not only let vsus abhor ſuch as are the enimies of God, & withſtand the order of gouernment which he had ſet ouer thē: but alſo let vsus know, that they be the frutes of our ſins, to the intēt we may impute the fault & cauſe of the whole miſchiefe to our own ſelues. Thus ye ſee what we hauehave to remēber in this text. Now let vsus come to that which Eliu addeth: He ſayeth that if the good men, or elſe if the great men of whom he had ſpoken, whom God had exalted to high degree and dignitie aboue the reſt of the worlde, bee at any time ſet in the ſtockes: I ſay if they be at any time brought downe, euen too ſhame and reproch, ſo as men put them in pryſon and fetter them, and they bee tied to confuzion with coardes: yet notwithſtanding God forſaketh thē not in ſuch neceſsitie, but maketh them to feele their ſinnes, and telleth them the faults that they hauehave committed, to the ende that vponupon knowledge of them, they may amend them & returne into the right way, and he openeth their cares, to the ende they ſhould bethinke thēſelues the better, and know thēſelues. Eliu then ſheweth here, that whē God ſeemeth vntounto vsus to ſhet his eyes, and to regard nomore the gouerning of men: hee hath iuſt cauſe ſo to do: and that although wee thinke it ſtraunge, yet muſte wee acknowledge that hee is iuſte and rightuous in all his doings, and that wee hauehave cauſe …oo glorifie him. Truely it behoueth vsus too beare continually in minde all the things that hauehave beene treated of heretofore: that is to wit, that things are not ruled in this worlde all after one rate, and that God reſerueth a great part of his iudgements which he intendeth to execute, vntounto the latter day, to the intent that we ſhould always liue in hope, wayting for the comming of our Lord Ieſus Chriſt. And it muſt ſuffize vsus too hauehave ſome tokens whereby to perceiue the things that are …olde vsus heere. Nowe then, the intent of Eliu is too preuent a ſtumblingblocke that menne might conceyue, whē they ſee good & rightuous folkes trampled vnderunder foote, and God layeth them open too the tyrannie of the wicked, and the worlde troubleth them without cauſe, ſo as although they hauehave not done any bodie wrong, yet neuertheleſſe menne ceaſſe not too moleſt them. For when wee ſee that: it ſeemeth too vsus that God thinketh not vponupon the worlde, ne looketh ſo farre as vntounto vsus, but letteth fortune alone with the rule of all things: Lo howe oure eyeſight is immediatly dazeled at the beholding of things that are out of order, and there is nothing more eaſie with vsus than too ſtumble. For this cauſe Eliu ſheweth vsus heere, that although good menne be perſecuted, or elſe if ſuch as were aduaunced too great eſtate bee ouerthrowne, ſo as God ſeemeth too confounde heauen and earth togither: wee muſte not therefore bee too ſore diſmayed in oure mindes. And why? For God hath ſome iuſtereaſon to do it, which wee be not able too conceyue at the firſte brunt. But let vsus tarie with pacience, and wee ſhall knowe that God will make ſuch afflictions to do vsus good, and that they tende too a good ende. And why? For then (ſayeth he) doth God ſhewe them their ſinnes that are ſo tormented, and maketh them to perceyue what they be: and that is to the ende to bring them to good amendment. Nowe then, here wee ſee, firſt of all that wee muſt not deeme things by outward apparance, but gage deeper and ſeeke the cauſe that moueth God to doo the things which wee thinke ſtraunge at the firſt ſight. It ſeemeth cleane contrarie to all reaſon, that a good man ſhould bee ſo perſecuted, and that eueryevery man ſhould ouerrunne him: howbeeit God knoweth why hee doth it. Therefore wee muſt hauehave an eye to the end, & not be to haſtie to ſhoote foorth our verdit at the firſt daſh, as they do which iudge at all auentures. Now then what is the ende of our afflictions? It is to make vsus to perceyue our ſinnes: and it is a very notable poynt, whereof wee may gather a very profitable leſſon. True it is that wee heare it oftentimes ſpoken of: neuertheleſſe wee cannot heare of it to much: for wee know that afflictions are ſo irkſome to vsus, that eueryevery of vsus falleth to chafing as ſoone as wee feele any ſtrype of the rodde at Gods hande, and wee cannot comfort our ſelues nor keepe our ſelues in pacience. And therefore ſo much the more behoueth it vsus to marke well this doctrine, that when God ſuffereth vsus too bee vexed euen wrongfully as in reſpect of the world: euen then doth he worke our welfare, in that it is his will too make vsus feele our ſinnes, and to ſhew vsus what we be. For in time of proſperitie wee bee blinde: and ſurely wee ſhall not know aright what is conteyned here, vnleſſe God bring vsus too it by his chaſtyzements. Are wee at our eaſe and in pleaſure? EueryEvery of vsus falleth aſleepe and flattereth himſelfe in his ſinnes, in ſomuch that our proſperitie is as a drunkenneſſe to caſt our ſoules into a dead ſleepe. And (which woorſe is) when God letteth vsus alone in peace, although wee hauehave offended him a thouſand wayes: yet wee ceaſſe not too ſooth our ſelues, bearing our ſelues in hande that we be in his fauour, & that he loueth vsus bicauſe he ſcourgeth vsus not. Ye ſee then that menne cannot perceiue their owne ſinnes, if they be not driuen by force to knowe thē ſelues. And therefore ſeing that proſperitie maketh vsus drunken after that ſort, and that when we be at reſt, eueryevery man flattereth himſelf in his ſinnes: it ſtandeth vsus vponupon too ſuffer God paciently too ſcourge vsus. For affliction is the true ſchoolemiſtreſſe to bring men to repentance, to the ende they may condemne themſelues before God, and being ſo condemned learne to hate their ſinnes wherin they weltered aſore. Therefore, when wee knowe the frute of the chaſtizements that God ſendeth vsus, wee will beare them with a meelder and quieter minde than wee doo. But it is a piteous caſe too ſee howe recheleſſe wee are, bycauſe wee know not that God procureth our welfare by afflicting vsus after that maner. Furthermore lette vsus marke well, that wee muſte not looke vponupon the viſible hande of God for the feeling of our ſinnes. For it may come to paſſe, that God will giuegive menne the brydle, ſo as they ſhall perſecute vsus, yea euen vniuſtly, when wee ſhall not hauehave done them any wrong. But yet euen in that cace it behoueth vsus too learne, that God calleth vsus vntoo his ſchoole. For his forbearing too ſmyte vsus with his owne hande, and putting of vsus intoo the handes of the wicked, is to tame vsus and meeken vsus the better: and then doth hee put vsus too the more ſhame. Then if the wicked hauehave their full ſcope, ſo as it lyeth in their hande too torment vsus, and they doo the woorſt that they can vntounto vsus: It is all one as if God ſhoulde tell vsus, that wee bee not woorthie to bee beaten of his owne hand, and that he intendeth too ſhame vsus. So much the more therefore muſt wee bee prouoked too thinke vppon our ſinnes, and too bee ſorie for them, and therewithall too marke how Eliu addeth, that God dooth then open our eares. That ſaying betokeneth twoo things in the holy Scripture. For ſometymes it ſignifieth but too ſpeake too vsus: and ſometymes it ſignifieth too touche our hearts in ſuch wiſe as wee heare what is ſayde too vsus. God therefore openeth our eares, when hee ſendeth vsus his woorde, and cauſeth the ſame to bee ſette before vsus: and agayne hee openeth our eares, or hee vncouereth or vnſtoppeth them (for the Hebrewe woorde doth conueniently importe as muche) when wee ſuffereth vsus not to bee deafe too his doctrine, but giueth it enterance into vsus, to the ende wee may receyue it and bee moued with it, and that the power therof may ſhewe it ſelfe. Theſe (I ſay) are the two ſortes of opening our eares, which wee dayly perceyue God to vſe towards vsus. Alſo hee openeth the eares of thoſe whom hee afflicteth, in that hee giueth them ſome ſigne of his wrath, thereby to teach them to bethinke themſelues better than they hauehave done. If a man demaunde, what then? dothe not God ſpeake too vsus when wee bee in proſperitie? Yes ſurely doth he: but his voyce cānot come vntounto vsus: for we be fraughted aforehād with our owne delights and worldly affections. And vndoubtedly wee ſee, that when men hauehave their fill of good cheere, and may make merry at their owne pleaſure, and liue in helth and welth, they ouerioy themſelues. There is none other talke with them thē, but of ſporting: in ſuch wiſe as God is no more heard among them. But afflictions are meſſengers of his wrath, and then are wee touched with greefe for offending him, ſo as we call our ſelues home againe. And ſo afflictions muſte generally ſerue for inſtruction too ſuch as receyue thē, ſo as they may drawe homeward vntounto God, from whom they hauehave hilde themſelues aloofe before. Marke that for one poynt. Yet notwithſtanding men ſuffer not themſelues too bee gouerned by God, vntill hee hauehave ſoftened their harts by his holy ſpirite, and opened the paſſage for the warnings that hee giueth, and perced mens eares that they may yeelde them to his ſeruice and obedience, at it is ſayd in the Pſalme. This is it which wee hauehave to marke. And therefore when wee be afflicted, firſt let vsus remember, that it is all one as if God ſhould ſpeake vntounto vsus and ſhewe vsus our ſinnes, and indited vsus to the intent too drawe vsus to repentance. Howbeeit foraſmuch as wee be dull vponupon the ſpurre, or (which more is) wee bee vtterly ſtubborne and deafe vntoo all the warnings that hee giueth vsus: It behoueth vsus to pray him too perce our eares, and too open them in ſuch wiſe to his inſtructions, as the ſame may turne to our profite: and that hee ſuffer not the ayre onelyonly to be beaten, without touching of our heart: but that hee moue vsus too come and returne vntounto him. Otherwiſe let vsus bee ſure wee ſhall doo nothing but chafe at him, and reiect his corrections: accordings as experience ſheweth in moſte men, that ſuch as are ſmitten with Gods ſcourges amende not for all that, but rather wexe woorſe and woorſe. Then ſith wee ſee ſuch examples, let vsus learne that all is to no purpoſe till God open our eares, that is to ſay, till the hauehave made vsus to heare him ſpeake to vsus by the woorking of his holy ſpirite, and alſo too obey him in that which wee hauehave ſo heard. Lo what we hauehave to marke vponupon this ſtreyne. Now he addeth immediatly, that if they heare and obey, they ſhall ſpende their dayes in weale, and their yeeres in glory: but if they berken not too him, they ſhall paſſe by the ſwoorde, and dye without knowledge. Heere Eliu ſheweth vsus yet better, the profite that wee hauehave by being in aduerſitie. It is vndoubtedly a great benefite, and which cannot bee ſufficiently valued, when we be drawne to repentance, and that whereas wee were in the high way to damnation, our Lord bringeth vsus backe to himſelfe. I ſay it is a thing that ought to aſſwage all the ſorrowe of our afflictions. Howbeeit there is yet much more in it: namely that our Lorde ſheweth vsus by proofe, how profitable the ſame is for vsus, to the ende wee may bee deliuered from our aduerſities and ſuccored by him, and he ſhew himſelfe fauorable to vsus by that meanes. Seing then that all this is found by experience: hauehave wee not cauſe too bee glad when God deliuereth vsus after that ſorte? For if hee ſhould ſuffer vsus to be ſotted in the pleaſures of his worlde, in the ende wee woulde growe paſte grace, and therefore hee is fayne to remedie it in due ſeaſon. And if hee do it by afflicting vsus, and therevpon deliuer vsus to the intent wee ſhould perceyue his hande: is it not a ſingular proofe of his fauour, and of our fayth? If God ſhould ſuffer vsus to welter in our own filthineſſe and to ſettle in our owne lees (as the Prophets terme it) wee would rotte away as I hauehave ſayde afore: and beſides that, we would not eſteeme his grace towards vsus to he ſuch as hee ſheweth it by taking vsus out of the aduerſities wherevnto wee were fallen. Lo heere a double benefite that redoundeth vntounto men by Gods correcting them after that manner. For firſt and formeſt they bee brought backe vntoo him: and ſecondly they perceyue his fatherly goodneſſe when they bee deliuered by this grace. Thus ye… ſee what wee hauehave to marke in this ſtreyne. Nowe a man might demaund, yea, is it ſo? are wee ſure that Gods intent is to drawe vsus to repentance, when hee ſcourgeth vsus himſelfe, or when hee ſuffereth vsus to be troubled by man? VVhat can wee tell whither his purpoſe and will be ſuch or no? Herevnto we anſwere: In aſmuch as wee ſee that afflictions laſt but for a time, and God deliuereth vsus from them: lette vsus vnderſtand thereby, that hee mindeth not to vndo vsus vtterly, but is contented that we bee beaten downe and humbled vnderunder his hand. But if our neckes be of braſſe to withſtand him, ſo as we will not bowe for the corrections that hee ſendeth vsus, wee do nothing elſe but continually double his ſtrokes. Then on the contrary parte, if we feele our ſinnes ſo, as we craue forgiueneſſe of them, and he perceyue vsus to be rightly touched: then maketh hee our aduerſities to turne to a wholeſome medicine too vsus, and therevpon hee deliuereth vsus from them. VVe ſee all this (I ſay) euen with our eyes. So then lette vsus not grudge any more when wee ſee God ſende ſuch troubles into the worlde, nother lette vsus be offended at it as though he had his eyes ſhet. For hee knoweth well ynough what he doth, & he hath an infinite wiſdom which appeereth not to vsus at the firſt daſh: and in the ende wee ſhall ſee that hee hath diſpozed things in good order and meaſure. Alſo let vsus learne herewithall, not to be to much greeued when wee be afflicted after that manner, aſſuring our ſelues that God doth by that meanes further our ſaluation. Agayne, would wee be healed when wee be ſo in trouble and payne? woulde we hauehave a good and deſirable ende of them? Then let vsus followe the way that is ſhewed vsus heere, namely to heare and obey. How to heare? By being taught whē God holdeth vsus as it were in his ſchole, ſo as our afflictions may be as many inſtructiōs to reſort vntounto him. Then let vsus heare theſe things, and let not that ſlippe out of the one eare whiche entered in at the other: but let vsus obey, that is to ſay, let vsus yeelde God ſuch obedience as we ought to do: and let vsus not ſeeke any thing elſe thā to frame ourſelues wholly vntounto him. Lo by what meanes we may be ridde of our aduerſities. But what? we muſte not maruell though men linger in payne, yea and bee plundged dayly deeper and deeper in their miſeries: for which of them giueth eare vntounto God when hee ſpeaketh? It is apparant what a number are afflicted and tormented, and it is euident that Gods ſcourges are occupied eueryevery where nowadayes. But how few are there that thinke vponupon them? Ye ſhall ſee a whole Realme oppreſſed with warres till they can no more: and yet ſhall yee ſcarce finde a dozen men among a hundred thouſand, that heare God ſpeake. Beholde, the yerkes and laſſhes of his whippes do ſound & roare in the ayre: there is horrible weeping and wayling eueryevery where: men cry out alas and wo is mee: and yet of all the whyle they looke not too the hande that ſmiteth them, according as the Prophete vpbraydeth the ſtubborneharted, that whereas they feele the ſtrokes, yet they perceyue not Gods hande. VVe ſee the lyke in plague times and dearth. So then, is it any woonder if God ſende incurable woundes, and put that thing in vre which is ſayde by the Prophete Eſay: namely that from the ſole of the foote too the crowne of the heade, there is not any ſoundeneſſe at all in this people, but all is lyke a leproſie, ſo as they bee rotten and filthie, and their ſores paſte recouerie? Is this to be wondered at, ſeeing that nowadayes men are ſo thankleſſe too Godwarde, that they ſhet him out of the doores, and will not heare him that they myghte obey him? wherefore whenſoeuer we be beaten with Gods ſcourges, let vsus learne to come by and by vntounto him, and to herken to the warnings that he giueth vsus, ſo as we may feele our ſinnes & miſlike of them. That doone: lette vsus be hartely ſorie for them, to the ende it may pleaſe him too hauehave pitie vppon vsus. If wee go to woorke after that ſorte, God will not forgette his owne chardge of inſtructing vsus and of delyuering vsus from all our aduerſities. But if wee will needes play the reſtie Iades, hee will hamper vsus well ynough, according as it is ſayde heere, that wee ſhall paſſe by the ſwoorde and bee conſumed without knowledge, that is to ſay, in our owne follie. VVhereas it is ſayde that wee ſhall paſſe by the ſwoorde: the meening is that the woundes ſhall bee vtterly vncurable, ſo as we muſt hope no more for any healing, for there ſhall bee no more remedie for vsus. If we be not wilfull when God warneth vsus of our faultes: he will ſhewe himſelfe a good Phiſition towardes vsus in purging vsus of them, at leaſtwiſe if wee be not paſte amendement. But if there be nother reaſon nor amendment in vsus, ſo as we chawe vponupon the brydle without feeling of our ſinnes to be ſorie for them: lette vsus aſſure our ſelues that all the afflictions of this worlde ſhall bee deathfull vntounto vsus. If wee learne not to returne vntounto God when he calleth vsus, and giueth vsus ſpace of repentaunce, that is too ſay, if wee come not in tyme conuenient, and enter when the gate is open to vsus: I ſay if we do not ſo: all the chaſtizements that were giuen vsus for our welfare, do turne to our greater damnation, and they muſte be as many ſummonings, inſomuche that the fulneſſe of all miſerie muſte bee accompliſhed vponupon vsus. So muche the more muſte wee bethinke ourſelues, that wee prouoke not ſuche vengeance of God vppon vsus wilfully. For it is a ſmall matter that it is ſayde to vsus, that the wilfull ſorte muſt be wounded by Gods owne hande, namely bycauſe men (aſmuche as i… ▪poſsible) do de…ie him and will not yeeld vntounto him when he is ſo fauorable to them as to wa…ne them, and giueth them an enterance vntounto him? And in good ſooth…, when menne checke at God in that wi…, is it not an open defying of him? Is it not atreading of his grace vnderunder foote? But God cannot away with ſuche ſpitefulneſſe? for (in his Prophete Eſay) he ſweareth by his owne maieſtie, that when menne make a ſcorning and ſaye, lette vsus eate and drinke when God calleth them to repentāce: it is a ſinne that ſhall neuer bee blotted out. Beholde I ſay, God is ſo diſpleaſed with that ſinne, as hee ſweareth that hee wyll beare it in remembraunce for euer. So muche the more therefore ought it to prouoke vsus too humble our ſelues, when God gyueth vsus any forewarning: aſſuring ourſelues that he procureth our welfare in that behalf, to the end we ſhould not ſhake off his yoke when he intendeth to laye it vponupon vsus, nor beate backe the ſtrokes of his rods whiche hee gyueth vsus, as though h… ſmote vponupon a Stith. And it is ſayde expreſly: that ſuche …s giuegive no care vntounto God ſhall die without knowledge, that is to ſay, their owne folly ſhall vndo them. This is ſayde to the end that men ſhould be left without excuſe. True it is that wee will ſhielde our ſelues with ignorance when wee go about to qualifie our faults, or elſe to wipe them quite away. VVee will ſay, I thought no ſuch thing, I wiſt not of it. But let vsus learne to know that when any mention is made of mens ignorace: it is to condemnethem the more bicauſe they played the beaſts and had no reaſon at all in them. And euen ſo doth the Prophet Eſay ſpeake thereof. The very cauſe (ſayeth the Lorde) why Hell is open, and why the graue ſwalloweth vp all things, and why all my people are conſumed, is for that they had no knowledge. God complayneth there of the ſinners for caſting themſelues wilfully into deſtruction: and therewithall ſayeth that that befe… them for want of knowledge: yea but immediatly hee vpbraydeth the Iewes that they were become brutiſh. For the Lorde on his behalfe doth ſufficiently warne vsus, that it is long of none but of our ſelues that we be not well taught. Truly God is a good ſcholemaiſter, but we bee ill ſcholers: God ſpeaketh to vsus, & we be deafe: or els we ſtoppe our eares to the intent we would not heare him. So then, the ignorance whereof Eliu ſpeaketh here, is wilfull, bicauſe men cannot finde in their hearts that God ſhould poynt them their leſſon, or teach them to come vntounto him, but …ad leuer to folow continually the common trace, and therfore ſhet their eyes & ſtop their eares. Thus ye ſee an ignorāce that is full of wilfulneſſe and ſtubborneſſe. Now it is true that for a time the wicked do like well of thēſelues when they feele not Gods hande. Howbeeit it is ſo muche the worſe for them, as wee ſee examples of it day by day. If a man ſpeake to theſe vnthrifts that are giuen to al naughtineſſe, and threaten them with Gods vengeance: they do but nodde their head at it, & make a mocke at it, bearing themſelues in hande that it is but a ſporting matter. Agayne, they take ſermons in ſcorne, & turne all the holy Scripture into skoffing, to the ende it ſhoulde hauehave no more reuerence nor authoritie. VVee ſee this before our eyes, Howbeeit, they do alwayes impayre their cace: for ſurely this ſaying ſhall not fall to the ground, namely that whoſoeuer will not heare God in affliction, muſte needes periſhe without knowledge: that is to ſay, the ignorance wherin he is ouerſotted muſt cauſe him to hauehave the greater fall, and plundge him the deeper in Gods curſe. Now ſith we ſee this, let vsus learne to beteachable: and aſſoone as God ſpeaketh, let vsus gyue care to him and be ready to ſubmit ourſelues to his worde, and let nothing hinder vsus from returning vntounto him. This is the thing which we be taught in this ſentēce. And ſurely our own nature would otherwiſe alwayes egge vsus to ſtriue agaynſte him, as it is ſayd here. Furthermore here appeareth mens foliſhneſſe, in that although they will not be counted fooles and vnaduiſed: yet they labour to excuze themſelues by follye and ignorance, when it commeth to the making of theyr account afore God. But all this ſhal not auaile them at al. And therfore it ſtādeth vsus the more in hand to labour for humilitie betimes, and to reſort to this comfort that God giueth vsus when he ſayeth, that hee teacheth vsus by double meanes. For on the one ſide he maketh his woorde to be preached vntounto vsus: & on the otherſide hee beateth vsus with his rods, to the ende that eueryevery of vsus in his owne behalfe ſhould be moued to returne into the right way. Therfore let vsus hauehave our eares open to receyue the doctrine that is ſet afore vsus in the name of God, to the ende he ſpeake not to deaf folkes, or as it were to blocks of wood. And therwithall alſo let vsus bee pacient, to abyde the afflictions that he ſhall ſend vsus: & when any thing falleth not out to our liking, let vsus not therfore ceaſſe to magnifie God and his grace ſtill, aſſuring our ſelues that by that meanes he maketh vsus to feele our ſins, to the intent we ſhouldnot be ſo ſaped in them as to periſhe. Yee ſee then that vnleſſe wee will ſpite God wilfully after we hauehave heard his woord, it behoueth vsus alſo to vnderſtande what he intendeth by his chaſtizing of vsus, and by ſending of aduerſities vponupon vsus, on whiche ſide ſoeuer they come: for there ſhall neuer happen vsus any thing but at his hande. By and by Eliu addeth, that the Hypocrites of heart doo put too wrath, and that they cry not when they be bound: that their ſoule ſhall die in youth, and that they ſhall periſhe with the whoremongers. Hee ſayeth Hypocaites of heart: and why doeth he terme them ſo? Hee meeneth thoſe that are imbrued with naughtineſſe, and hauehave a backenooke too ſhrinke into from God, and cannot bee drawen to any ſoundeneſſe. For wee ſhall ſee many poore ſoules that ſinne through ouerſight, bycauſe they bee vnconſtant, ſo as they bee eaſily thruſt out of the way, So yet there is no malicious nor rooted wilful ſtubborneneſſe in them. But there are otherſome whiche are Hypocrites of heart, that is to ſay, whiche hauehave in them the roote of contēpt & of al ſtubbornneſſe, ſo as they mocke God and hauehave no reuerence of his worde, but the Diuell hath ſo bewitched them, that they condemne the good & folow the euil, or at leſtwiſe allow it, & could find in their harts to delight in it & to feede it. Therfore let vsus marke well that whereas Eliu ſpeaketh heere of hypocrites of hart: he meeneth ſuch as are ſo wholly giuen ouer vntounto Satan, that they not only ſinne through ouerſight, but are ſo wholly framed vntounto euill, as that they be fully bent (as they ſay) to doing of miſcheefe & to mocke God: and of ſuch maner of mē there are to many exāples to bee ſeene. For if a man cōpare thoſe that are vnconſtant and offend through frailtie, with the wicked & the deſpiſers of God: the number of the wicked will bee far the greater. And ſo let vsus marke, that it is not without cauſe that Eliu calleth them hypocrites of heart, or frowardharted, that is to ſay, vtterly giuen to extreme naughtineſſe & maliciouſneſſe, ſo as they will not in their aduerſities by any meanes ſubmitte themſelues vntounto God, but rather do put to wrath. And let vsus marke well this ſaying of putting to wrath: for it is aſmuch as to kindle the fire ſtill more and more, and to throw wood into it to increace it. And in good ſooth, what do the froward ſorte when they ſtriue and ſtomake agaynſt God in that wiſe? Do they amend their cace and ſtate? Alas, they doo but heape vp wood more and more, and the wrathe of God muſte needes burne the whotter. So then let vsus marke, that if we reſiſt Gods chaſtizemēts, thinking too beate them backe by our wilſulneſſe & frowardneſſe: wee ſhall but increace wrath, and Gods curſe ſhall augment more and more, till we be vtterly cōſumed by it. Now whē we heare this, what hauehave wee to do, but to pray God, firſte to purge vsus in ſuche wiſe, as we may not hauehave the ſayde rooted ſtubbornneſſe and priuie ſpytefulnes in vsus: but that although we hauehave done amiſſe through infirmitie, yet there may alwayes bee ſome roote of the feare of god in vsus, ſo as we become not vtterly paſt amēdment. Alſo let vsus euer indeuer to inure our ſelues to the ſayd ſoberneſſe and ſingleneſſe of hart, to the ende we bee not ſo ſnarled in our ſinnes, as to like wel of them and to foſter them. And moreouer let vsus marke well, that if wee will worke wyles & pollices with God, our market ſhall not be amended awhit by it, but wee ſhall rather increace his wrath towards vsus. Ye ſee thē that men ought to looke wel to the amēding of their euill doings, ſeing that Gods curſe ſhall be ſo increaced vpō them. And here is expreſſe mention made of the increaſing of Gods wrath, bycauſe men thinke themſelues to be ſcaped, whē God hath deliuered them frō ſome one miſchaūce, for then they thinke all the worſt is paſte. But we thinke not vpō the meanes that are hidden from vsus, namely that God will anon after bring foorth new roddes, that he will draw new ſwordes, & that he will ſuddenly thunder vponupon vsus when we looke not for it. For aſmuch then as wee are not ſufficiently afrayde of Gods wrath: therfore it is purpoſely ſayd that the ſame increaceth, and that we heape it more and more vpō vsus: inſomuch that a hundred thouſand deaths muſte needes way te vponupon vsus, when wee ſhall hauehave deſpiſed the meſſage which God ſent vsus to bring vsus backe agayne and to guide vsus into the right way. Therefore when wee ſhall hauehave deſpized Gods warnings after that ſort, we muſte be fayne to feele his horrible vengeance vponupon vsus, whereas otherwiſe he proteſteth that he is alwayes ready to cōfort ſuch as ſubmit themſelues willingly to his good will.
Now let vsus fal downe before the face of our good God with acknowledgemēt of our faults, praying him that his correcting of vsus and our feeling of his ſtripes may not be in vayne but that we may learne thereby to returne vntounto him, ſo as we may not tary till he ſhewe vsus ſome ſigne of his wrath; but that foraſmuche as wee be dayly allured by his word, (& that after ſo louing & gentle a faſhion as we ſee,) we may not grow hardharted, but rather giuegive diligēt eare to that which he ſhall ſay, that wee may preuent his iudgement: and that whenſoeuer he liſteth to execute any rigour vponupon vsus for our ſinnes, wee may not therefore ceaſſe to hauehave an eye continually to his promiſſe, and too hope that after hee hath made vsus to feele our owne miſeries, he will deliuer vsus from them, namely vponupon conditiō that wee learne to be ſorie for them and to forſake them. That it may pleaſe him to graunt this grace not onelyonly to vsus, but alſo all people and nations of the earth, &c.