Sermons on Job, Sermons · Chapter 36 · Sermon 141
The .Cxlj. Sermon, which is the third vponupon the .xxxvj. Chapter.
15 He ſetteth aſide the poore in their affliction, and openeth their eares in their oppreſsion.
16 Truly he vvoulde plucke thee out of the mouth of diſtreſſe, and ſet thee in a large place, vvhere there ſhould be no ſtreyghtneſſe: and the reſt of thy table ſhould be full of fat.
17 Thou haſt filled the iudgement of the vvicked: but yet ſhall iudgement and iuſtice holde out.
18 For behold the vvrath, to the ende that hee deſtroy thee not vvith thine abilitie, & that the multitude of giftes deliuer thee not.
19 He vvill not regarde thy greatneſſe, nor all thy prouiſion, nor all thy force.
WE hauehave ſeene heeretofore, that men gayne nothing by ſtryuing againſt God, but rather impaire their cace. For their hardhartedneſſe increaſeth Gods vengeāce and kindleth the fire of it more and more. And nowe moreouer it is ſayde for a concluſion, that ſuch as will needes play the rebelles after that maner againſt God, ſhall die in the floure of their youth and with whoremongers: as if a man ſhoulde ſay in our cōmon language, looke vponupon yonder vile ribaulde, he will be hanged. Euen ſo is it ſayde that the deſpizers of God ſhall dye with all theyr ſtrength. For when they ſee thēſelues at their eaſe, they be full of fierceneſſe & pride: but yet ſhall God conſume them well ynough. And Eliu doth new againe ſet downe that which he had ſayd afore: namely, that God openeth the eares of thoſe whome hee afflicteth. And not without cauſe is this repeted, foraſmuch as it is hard to make mē beleeue it, & yet not withſtāding we may well cōſider that this doctrine is more than neceſſary for vsus. For afflictions are hard & cōberſome to vsus, in ſo much that we chafe & fret and cannot abide Gods hand: but rather thinke he doth vsus wrōg, bycauſe we know not the frute that commeth of it. Therefore it cannot be told vsus to oft, that God openeth mens eares whē hee afflicteth thē: and for the ſame cauſe it is ſayd alſo, that God ſetteth them aſide [or ſholeth thē out] in affliction. True it is that ſome tranſlate it Deliuer, according alſo as it is taken in that ſenſe. Howbeeit it is not ment here that God taketh them oute of theyr affliction, but it is ſette downe in [or by] affliction. So then it is a ſimilitude that Eliu vſeth: as if hee ſhoulde ſaye, that God ſholeth out and gathereth to himſelfe thoſe whome he chaſtizeth, bycauſe that when menne are in proſperitie, they wander and dote in their owne imaginacions: but as ſoone as God layeth his hande vponupon them, and maketh them to feele his rigour: it is all one as if he ſhould take them aſide to himſelfe, to ſhew them their faults, and to bring them to repentance. Now we ſee in effect what Eliu ment to ſay. And lette vsus marke well, that the opening of mens eares by affliction, is bycauſe that whyle wee lyue in eaſe and pleaſure, oure eyes are blindfolded, according as the Pſalme ſayeth, that when men are in proſperitie their eyes ſtroute with fatneſſe, ſo as they ſee not a whit: and therefore they be vtterly ſotted in their ſinnes. Alſo wee hauehave our eares ſtopped in proſperitie, and cannot heare a whit: and therfore our Lord had neede to open them with affliction. Truely this doctrine is ſufficiently prooued by common experience, and wee neede not to ſeeke any expoſition of it as of a darke thing. For we ſee that ſuche as are not pinched with any aduerſitie, cannot awaye with any correction. Aſſoone as they are but ſpoken too, they are in a chafe: and this is to be ſeene not only in eueryevery ſeuerall perſon, but alſo in the whole body of a realme. So long as there is no warre, peſtilence, nor famine: we ſee that if men be rebuked for their ſinnes, they murmure at it, and there is nothing but reſiſtance with tooth and nayle. And why ſo? As I hauehave ſayde, it is bicauſe mens eares are ſtopped with fatneſſe, and cannot abyde that God ſhoulde in any wiſe tell them of their ſinnes. Or elſe if men be not ſo proude as to ſtriue againſt admoniſhmentes: yet ſhall it little auayle to ſpeake to them, it is to no purpoſe to finde fault with them, they paſſe not for it. VVhy ſo? For eueryevery man is full fraught aforehande with his owne delyghtes and pleaſures. To bee ſhorte, wee be neuer touched, tyll Gods hande nyppe vsus by chaſtyzing vsus. And that is the cauſe why ſo many calamities happen to the worlde. For in aſmuche as men giuegive no eare vntoo God, ne make any account of his worde, longer than he vſeth force of hand agaynſte them: when hee ſeeth them ſo puffed vp with pryde, and that he cannot otherwiſe weeld them: hee tameth and ſubdueth folke by mayne force. And yet the ſame is not ynough at all times: for howe many are there to bee ſeene, which reſiſt Gods hand of wilfull ſtubbornneſſe, and continue alwayes hardharted, ſo as they growe woorſe & woorſe when they feele the ſtrypes? And this is too common a thing. But in this place it is preciſelye ſpoken of thoſe to whome God intendeth too ſhewe fauour. For in afflicting men, hee ameth at twoo endes. As for the reprobates, he purpoſeth to make them vnexcuſable: and as for the godly, hee intendeth to tame them in ſuch wiſe, as they may returne to him with a lowly mind. So then, in this ſentence there is no mention made, but of ſuch as God will not ſuffer to periſhe, and for that cauſe doth he chaſtize them. Nowe if it be needefull that God ſhould worke ſo towards his chozen: what had he neede to do generally to all mankind? Here is no mention made but of thoſe whome God knoweth and auoweth for his children, and whoſe ſaluation he intendeth to procure by gouerning them with his holy ſpirite: & yet notwithſtā ding euen they ſhould hauehave their eares ſtopped, and they ſhoulde bee ſotted in their owne pleaſures, if God drewe them not to himſelf by afflictions. Therfore let vsus learne heere, that there is a horrible frowardneſſe in our nature. Furthermore although our Lorde hauehave touched vsus, ſo as we hauehave ſome good will & deſire to come to him: yet let vsus be ſure that we hauehave ſtill nede of his help, namely that our Lord ſhould pricke vsus and ſpurre vsus forward, and by all meanes poſsible ſubdue vsus to him. And it ſtandeth vsus in hand to ſerue our owne turnes with all the troubles & aduerſities that he ſendeth vsus, ſo as we may apply them to the ſayde vſe, aſſuring our ſelues that there would be nothing but rebellion in our fleſhe, if it were not ſubdewed after that maner. Thus yee ſee what we hauehave to beare in minde. Furthermore lette vsus learne, not to be ſtubborne againſt God when hee afflicteth vsus: but ſeeing we knowe that his intent is too open our eares: let vsus pray him that our afflictiōs may ſo auayle & profit vsus, as we may come vntounto him, and he make vsus to go forward ſtill in the good way when hee hath once brought vsus into it. And to bring that to paſſe, let vsus learne not to gad after our own luſts, as we ſee moſte men do, who are caryed away, and when God calleth them to him, runne from him, and can finde no way to come to him. Therefore let vsus ſet our ſelues aſide, that is too ſay, lette vsus as it were bee gathered vntounto God, and not be ſo ſotted in our owne vanities and wicked affections, as wee ſee our ſelues too much giuen too them. Thus yee ſee in effecte what wee hauehave to remember in this ſentence. Nowe hee addeth immediatlye, that God will plucke a man from the …rim (it is properly from the mouth) of anguiſh & affliction, and ſet him in a large place where be ſhall bee no more in distreſſe, and the reste of his table ſhall be full of fatte. The woord Rest may be taken as well for the things that are ſet vponupon the table, ſo as it ſhall bee furniſhed with all good things: as alſo for the eaſe and quietneſſe that ſhall be at the table. And this is purpoſely ſpoken vntounto Iob, bicauſe he had felt gods bountifulneſſe: and doubteleſſe Eliu vpbraydeth him with his vnthankefulneſſe. Come on (ſayth he) haſt thou not knowne heretofore that God made thee to proſper▪ VVhence came al the riches whiche thou diddeſt poſſeſſe, but of the bounteouſneſſe whiche God ſhewed towards thee? And ſurely he would ſtill ſhew himſelfe the ſame, if thou wart meete to be hādled ſo gently at his hand. It is certaine then that he would go through as he began: but thou hast perfourmed the iudgement of the wicked. Thou ſeeſt then that thou canſt not abyde that God ſhould do thee good. Now it is true that Iob is accuſed partly wrongfully. Neuertheleſſe it is not withoute cauſe that Eliu condemneth him for grudging againſt God, and telleth him that iudgement and iustice ſhall hold out, not withſtanding all his murmuring. In the meane whyle, wee may gather a good leſſon out of this verſe: which is, that whē God ſcourgeth vsus, we muſt cal to minde the good that he hath done vsus, to the end we be not troubled, but conſider that the chaſtizemēts of his hande are not done without cauſe. And that is the poynt alſo wherevntoo Dauid bringeth vsus: for after that God had exalted him to the ſeate of the kingdome, and giuen him ſo many victories againſt his enimies: when he came to be extremely afflicted, and it ſeemed that he ſhould be vtterly ouerwhelmed: he acknowledged that foraſmuch as we be Gods creatures, it behoueth vsus to be in his hād, that hee may diſpoſe of vsus at his pleaſure, and wee muſte beare patiently the chaſtiſemēts which he ſendeth. Therfore let vsus learne to apply this ſentence to our inſtructiō, ſo as when we be beatē with Gods roddes, we may cal to minde what benefites hee hath beſtowed vponupon vsus, to the ende we may yeelde our ſelues wholly to his will, and acknowldge it to be good reaſon that hee ſhoulde turne vsus to and fro at his pleaſure. And therwithall, this remēbring will alſo ſerue to aſſuage our greefes: for if we had neuer felt other thā rigor at Gods hand, we would be ſo far out of pacience in our afflictions, as we ſhould hauehave no heart to call vponupon God, or to flee to him for refuge. But when wee knowe that hee hathe ſhewed himſelfe a father towards vsus, and drawne vsus to him by gentleneſſe: then maketh hee vsus to feele, that ſuche as truſte in him and ſuffer themſelues too bee gouerned by his hande, are happie. Thus ye ſee what giueth vsus courage and comfort, euen in the middes of all our troubles. And therfore let vsus marke well, that when wee bee pinched with aduerſities and afflictions, the things that wee feele preſently muſte not ſo amaze our wittes, that we ſhoulde not thinke vponupon Gods goodneſſe, and vponupon the comforts that he hath giuen vsus. For it were a goulfe of hell too thinke vponupon nothing but our preſent chaſtizements. VVhat then? Lette vsus mingle Gods goodneſſe with his rigor. HaueHave we receyued good at Gods hande? Then lette vsus not ceaſſe to flee vntounto him when he afflicteth vsus, hoping that he will bring our troubles to a good end, ſeing he hath made vsus to feele already by experience, that ſuch as do ſo referre themſelues vntounto him, doo finde him a good and pitifull father. Thus yee ſee what the holy Ghoſte ment to teache vsus heere by the mouth of Eliu. Nowe let vsus come too the verſe where it is ſayde, that Iob had fulfilled the iudgemente of the wicked. True it is that theſe wordes may alſo be taken, as though it were ſayd, that he had filled iuſtice and iudgement, with the iudgementes of iniquitie. But the true meening is, that Iob had ouerſhot himſelfe ſo farre as to cupple himſelfe with wicked men. Neuertheleſſe, this is not ment of his life, as though he had bene a theefe, a whoremōger, or a murtherer, or as though hee had bene a blaſphemer or a looce liuer: Eliu ment none of all thoſe things: but the meening is, that Iob had not glorified God in his aduerſities, but had repyned to muche agaynſt him, yea and had gone aboute too exalte himſelfe, as though God had done him wrong, and vſed crueltie towards him. Thus ye ſee wherein Iob is condemned here. Not that he had led a leude life: but for that hee had not borne his aduerſitie paciently ynoughe. And that is called a fulfilling of the iudgement of the wicked, that is to ſay, an agreeing to theyr faſhions and enormities. For wee hauehave alſo to note, that nothing is more precious vntoo God, than the glorie of his owne name. True it is, that when menne gyue themſelues, ſome to whoredome, ſome to outrage, and ſome to gluttonie: therein Gods iuſtice is impeached, and the order that he hath ſette among vsus is peruerted and broken: and (as much as in vsus lyeth) Gods maieſtie is alwayes defaced. But yet notwithſtanding, when a man blaſphemeth God openly, and humbleth not himſelfe vnderunder his hand: no doubte but it exceedeth all other ſinnes, and is to bee condemned more greeuouſly. Therefore wee ought too marke well this ſtreine, where Iob is vpbraided with fulfilling the iudgement of the wicked. Nowe, that wee may take the more profite of this ſentence: it behoueth vsus to marke firſte of all, that as ſoone as a man ſteppeth out of the way, ſtreytwayes he beginneth to intāgle himſelf with the wicked, and (as much as he can) bereeueth himſelfe of Gods grace. Howbeit we ſtumble not ſo groſly at the firſt brunt. For it wyll ſeeme vntoo vsus that the faultes, bee but meane: But in the ende we runne ſo farre as to blaſpheme God, and to deſpize him in ſuche ſort, as the very Diuell himſelfe ſhall ſtirre vsus agaynſt him, and we ſhall be inflamed as it were with a rage or madneſſe to ſpyte him, and that cannot bee done but to our deſtruction▪ Lo what befalleth vntoo men. But as for Iob, it was not ſo with him. For he had liued ſo holily, that he was as a mirrour of angelical perfectiō. VVe hauehave ſeene what he hath proteſted heretofore: namely how he had bene the defender of the fatherleſſe, the maynteyner of the widowes, the eye of the blinde, the foote of the lame, that his table had bene free for all poore folks to come vntounto, that he had clothed the naked with the wool of his ſheepe, & that he had not abuſed his credite to oppreſſe any body withall, although he had the worlde at will, and might hauehave done many extortiōs. And yet notwithſtāding we ſee he ouerſhot himſelfe when Gods hand preſſed him with ſuch vehemēcie. VVhat a thing is it then if wee deſpite God wittingly and willingly, as I tolde you euen now that when men ſteppe out of the way, forthwith (as much as in them is) they ſeparate themſelues from God, and take the hygh way to caſte themſelues into Satans ſnares? Therfore let vsus take good hede to our ſelues, and though we hauehave liued neuer ſo rightuouſly: let vsus be ſure that if wee be not hilde ſtill by the grace of God and by his holy ſpirite, we ſhal ſoone giuegive him the ſlip, inſomuche that wee ſhall be as good as giuen ouer, euen in the turning of a hand. And if there be ſuche frayltie in vsus that wee may ſo ſoone fall into euill: what ſhall become of vsus when wee ſhall hauehave gone foreward & cōtinued a long time in prouoking Gods wrath, and (aſmuch as lay in vsus) quite quenched the light of his holy ſpirit? VVherefore let vsus bethinke vsus well to walke in ſuche feare, that vponupon knowledge of our owne feebleneſſe, wee may not be blinded with any preſumption, but rather pray God to guyde vsus & hold vsus with his mightie hande, and not ſuffer vsus in any wiſe to fall: And that if he happen to ſuffer vsus to ſwarue, he neuertheleſſe ſo hold vsus vp, as we may not come to the full poynt of iniquitie, but that as ſoone as we ſhall hauehave done amiſſe, we may by & by bee ſorie, and flee to his merciemercy. Thus yee ſee what we hauehave to marke in this verſe. And that we may be hild the better in the feare of God: lette vsus marke well, how Eliu addeth, that iudgement and iustice ſhall hold on ſtill. As if he ſhould ſay, that men may well play the mad bedlems, but yet ſhall God continue ſtill in his ful ſtate, and in the end (of force) become theyr iudge. Though men aduance themſelues neuer ſomuche, yet ſhall they not for all that come vntounto the maieſtie of God. VVe may well take coū ſell agaynſt him: but we ſhall neuer atteyne ſo high. And although we could plucke the Sunne out of the skie: yet could we not touch God. I herfore let vsus learn, that here men are warned not to skirmiſh agaynſt God as they are woont to do, as though they were able to ouermatch him and to get the vpper hand of him: for we know that (as it is told vsus here) iudgement & iuſtice ſhall hold their own ſtill. Now that we ſee the intent of Eliu, lette vsus apply his ſayings to our vſe. I hauehave told you already, that men make no boanes at all to pleade agaynſt God. And why ſo? For they meaſure him by the knowledge that they hauehave of themſelues, and conceyue not the infinite maieſtie that is in him: for that would ſoone daſh all their prittleprattle. And therfore whēſoeuer wee be tempted to ſet ourſelues againſt God, and to grudge againſt his iuſtice: let it come to our remembrance, to thinke what we ſhall gayne by it. For yet ſhall iudgement & iuſtice hold out ſtill: that is to ſay, we cannot let that God ſhoulde not reigne, nother cā we further our deuice at al againſt him. So then, ſeing that Gods iuſtice is infinite, and that his iudgements ſhall cō tinue euermore in full ſtrength & force: what remayneth for vsus to do, but to ſhrinke in our heads, & to ſubmit our ſelues wholly vntounto him? This is it that we hauehave to beare in minde, if we purpoſe to receyue good inſtructiō of this text. And lette vsus not beguyle our ſelues with vayne preſumption, as we ſee that moſt men bleare their own eyes wilfully: but let vsus yeelde God his duetie, that is to wit, a ryghtuouſneſſe that cannot bee diminiſhed by vsus, and a iuſtice whiche wee can not by any meanes preiudice. VVhen wee hauehave once concluded that: then ſhall we be more aduiſed and ſober than we hauehave bene woont to bee, & we ſhal not hauehave our tongues filed to plead with God, but wee ſhall with all humilitie acknowledge our faults, and be ſorie that wee hauehave offended him. And if wee bee in trouble: wee ſhall perceyue that it is for our behooſe to bee chaſtized at his hand, and that that ſchoole is paſſing profitable for vsus, cōſidering that we herken not to his woorde, excepte hee dryue vsus thereto as it were by force. Thus ye ſee what we hauehave to remember concerning this leſſon. Nowe it is ſayde, that his beeing angrie, is to the ende that a man ſhoulde not bee confounded in his abilitie: for then (ſayeth he) there were no remedie: hee will not paſſe for golde nor for ſiluer, nor for all the force of the worlde. Lo heere a goodly confirmation of that which wee hauehave touched already: that is to wit, that Gods cauſing of vsus to feele his wrath, is to the ende we ſhould not be vtterly deſtroyed: for if hee ſpare vsus, wee doo nothing elſe but harden more and more. VVhen men hauehave once ſtepped awry, and God beareth with them: the more that hee forbeareth them, the more do they growe brutiſh. For although that in vſing gentleneſſe towards vsus, his intent is to winne vsus by that meane: yet notwithſtanding our nature is ſo frowarde, that in ſteade of comming to him, wee dragge ſtill from him. To be ſhorte, wee ſee it is to common a thing amōg men, to dally with God when he vſeth them gently, and to do nothing elſe but mocke at his goodneſſe & pacience. Foraſmuche as it is ſo, God muſte needes vtter his wrath, or elſe we ſhoulde all of vsus periſhe, and his long forbearing of vsus would be an augmenting of our damnation▪ And that is it which Sainct Paule meeneth when he ſayeth, that Gods afflicting of vsus is to the ende we ſhould not periſh with the worlde. Therefore it behooueth vsus to be of good comfort in the middes of our troubles, ſeeing that God hath a regarde of our ſaluation, and procureth the ſame by ſhewing himſelfe rough towards vsus. For we cannot abyde that he ſhould be a louing father to vsus, and that he ſhoulde handle vsus tenderly: wee abuſe his goodneſſe continually: and therefore hee is fayne to make vsus feele his diſpleaſure, or elſe wee ſhoulde vtterly periſhe. This is it in effect whiche Eliu ment to ſay. Nowe, were this well put in vre, truely it would be no peyne to vsus to bliſſe Gods name in oure aduerſitie. In ſteade that wee gnaſhe our teeth, and eueryevery of vsus ſtormeth and thinketh that God dooth vsus wrong, or elſe conceyue ſuche bitterneſſe as our hearts are ſhet vp, & we cannot conſider our ſinnes: we ſhoulde bee gentle and meeke, and take pleaſure in the minding of Gods graciouſe goodneſſe. But what? Although we confeſſe this doctrine to be true: yet when it commeth to the putting of it in vre, we ſhew ſtill well that wee hauehave quite forgotten it. Yet notwithſtanding it is not without cauſe that the holy Ghoſt doth ſo often laye afore vsus and bring too our remembrance, that Gods ſhewing of himſelfe angrie with vsus, is bycauſe hee loueth vsus, and that if he ſhould alwayes ſhewe vsus a louing countenaunce, it woulde ouerthrowe vsus and deſtroy vsus. Therefore it behooueth vsus to feele his anger effectually. Neuertheleſſe, the ſame is a record of his goodneſſe, and a meane whereby he calleth vsus to him, to the intent wee ſhould not follow the way of deſtruction whereinto wee were entred. Lo howe wee ought to bee put in minde of the ende and marke whereat God ameth when he ſcourgeth vsus. Heerewithall wee be wained once agayne, howe ſtubborne our nature is. Is it not a ſhame that whereas he woulde handle vsus gently, and as it were dandle vsus in his lappe, wee ſpurne at him with our feete, and ſcratch him, and (to be ſhorte) cannot away with ſuch goodneſſe and gentleneſſe, which be woulde be readie to vſe continually towards vsus? Is it not to be ſayde that we be of too ſlauiſh and churliſhe a nature? Truely the Scripture auoucheth, that it is Gods nature to be gentle, long ſuffering, and louing, to beare with the weake, and too ſhewe merciemercy although men hauehave offended him. Seing it is ſo: ſurely hee transformeth himſelfe, and after a ſorte followeth not his owne nature, when he chaſtizeth vsus and ſheweth himſelfe hard and ſharpe towards vsus. Neuertheleſſe he is fayne to vſe ſuche roughneſſe by reaſon of oure wilfull ſtubbornneſſe, bycauſe we be wilde beaſts, and ſling ſo farre out of ſquare, and when as he woulde gather vsus gently home to himſelf, we fall by and by to biting of him and to kicking againſt him. Therefore it behooueth vsus to thinke vppon our owne frowardneſſe as ofte as God vſeth any rigoure towards vsus. And therewithall we muſt alſo take comfort in our aduerſities, foraſmuche as wee ſee that God doeth neuer forget his merciemercy, in ſomuche that euen when hee ſeemeth full minded too thunder downe vppon vsus, as hee ſtriketh vsus with his one hande, ſo he ſetteth vsus vp agayne with the other: and if he ſend vsus to the graue, it is to lift vsus vp afterward aboue the heauens. Seing then that God doth in the middes of his anger ſhew vsus his goodneſſe & yeelde vsus record of it: hauehave wee not wherewith to comforte our ſelues in him? And this comforte ought out of hand to ingender quietneſſe of cōſcience. If we be afrayde of Gods rigour, and thinke that hee will deſtroy vsus: then is it vnpoſsible that we ſhoulde bee pacient. Contrariwiſe alſo ſeing that God ſheweth vsus that hee is not minded to deſtroy vsus vtterly, but that he is a father to vsus if we flee to him for refuge, and repayre too him with humilitie: the ſame ought to rid our hearts from all rebelliouſneſſe and bitterneſſe, and make vsus to ſubmit ourſelues to his obeyſance, ſo as wee may ſay, Lorde, …itl. thou art ſo good too mee, ſuffer me not to ſtriue againſt thy hand, ſpecially ſeing it is ſo fatherly. Thus ye ſee, that to the ende we may bee comforted in our afflictions, it behoueth vsus to yeelde our ſelues in ſubiection vntounto God, that hee may gouerne vsus, and to thinke well of his iuſtice, to the ende that wee kindle not the fire of his wrath more and more thorough our rebelliouſneſſe, as hath bene ſayde of it afore. And this is ſayde purpoſely: to the ende that God do not vtterly ouerthrowe him and conſume him with his abilitie. This ſerueth to abate mens pryde in that they will needes ſtrengthen themſelues continually againſt Gods hand. And for that cauſe Eliu addeth, that there ſhallbee no raunſoming: for wee may well bring great preſents, but yet ſhall nother gold nor ſiluer be able to deliuer vsus from the hande of God: but rather the ſame ſhall bee an occaſion too deſtroy vsus. And here we muſte vnderſtande, that God intendeth to abate mens aduauncing of themſelues agaynſte him. For if one man be riche, another in good credite, and a third in good eſtimation and woorſhippe: we make bulwarkes of theſe things agaynſt God, & we thinke ourſelues well ynough ſenced to withſtande his hande. Or if wee hauehave not that fooliſhe conceyte: yet will there alwayes bee ſome blockiſhneſſe in vsus. For vntill ſuch time as men be brought to nothing, ſo as they knowe there is nother ſtrength nor ought elſe in them: they thinke themſelues able to withſtand God. VVhat is to be done then? Let vsus learne that all our abilitie is leſſe than nothing, ſpeciallye when wee hauehave to deale with our God, for hee will do no more but blowe vppon it. VVee may well gather togither all the ſtrength in the worlde, not onelyonly whiche might be in any one man, yea though he were the ſtrōgeſt that euer was: but alſo all the ſtrength that is in all creatures aboue and beneath: and yet ſhall it bee nothing woorth at all if wee hauehave the hande of God agaynſte vsus. And therefore let vsus marke wel, that if we will humble ourſelues before God, we muſt diſpatch away all vayne preſumptuouſneſſe, and not thinke wee hauehave any thing remayning in vsus: in ſomuch that although we thinke we hauehave ſome courage & ſtrength in vsus for a time, yet it behoueth vsus to know that all the ſame is but a ſmoke, if it pleaſe God too conſume vsus. And therevpon let vsus returne vntounto God, praying him to giuegive vsus abilitie by his power, that is to ſay, to make vsus to reſt alwayes vponupon him, knowing that we hold our life and all the appurtenances thereof, of his only free goodneſſe. Thus ye ſee what we hauehave to marke in this ſtreyne where it is ſayd, that God will destroy men with their abilitie, and that they ſhallbee conſumed notwithstanding all theyr ſtrength. And wheras it is ſayde that there ſhal be no raunſoming: it ſerueth to ex…peſſe the better the thing that we come to ſay. I or although all men graunte, that nother gold nor ſiluer are able to raunſome a man from the …d of God: yet we ſee that they fall aſleepe in their ryches, credit and ſuch other things. And when they hauehave graunted that they cannot withſtande God: yet do they make bulwarkes of them, as thoughe they were able too beate backe all harmes, and ſo they fight agaynſt God How ſo? whence commeth ſuche preſumptuouſneſſe? Beholde, a woorme of the earth, which is but carion and rottenneſſe, aduaunceth it ſelfe againſt God: & muſt not that needes bee a horrible and more than beaſtly blockiſhneſſe? Yes ſurely. Specially when a man is riche, ſo as hee thinketh hee hath I wote not what to bee eſteemed for, or that hee would purchace himſelf eſtimation by vaunting himſelfe ſo farre as to lifte vp himſelfe againſt God: although hee ſpeake not one woorde, yet is he ſo doted, that he beareth himſelfe in hand, that his gold and ſiluer are able to deliuer him. Then muſte we not regarde what men confeſſe with their mouthes: but wee muſte hauehave an eye to theyr dooings, which giuegive a true proofe of the ſayde Diueliſhe pryde, namely of truſting in their gold and ſiluer, and that in ſteade of putting it too good vſe, they gather ſuche a pryde by meanes therof, that they fall to iuſtling agaynſt God. Then ſeeing it is ſo: it behoueth vsus to thinke well therevpon: for the holy Ghoſt vſeth not here any ſuperfluous ſpeache. True it is that at the firſte bluſhe it may ſeeme needeleſſe to tell vsus that God regardeth nother golde nor ſiluer. For who is hee that knoweth not that? the very babes hauehave skill to ſay as muche. Yea, but in the meane whyle, the wiſeſt (that is too ſay, they that take themſelues to be wiſeſt, and are ſo counted among men) are ſo blinded at eueryevery turne, as they beare themſelues in hande that they may be bought out with gold and ſiluer. For vnderunder colour of ſomewhat which they hauehave, for that men feare them and honour them: yee ſhall ſee them ſo beſotted, as they take themſelues no more to be mortall men. They thinke not that God can in one moment ouerthrowe them: for if they beleeued that, they ſhoulde neuer hauehave the ſayde diueliſh pryde of exalting thēſelues after that faſhion agaynſt God. Nowe ſith it is ſo: lette vsus learne to profite ourſelues better by Gods chaſtizements than we hauehave done. Furthermore although he ſmyte not vponupon vsus: yet let vsus hauehave the wit to fare the better by the corrections which he ſheweth before our eyes. For God vſeth ſuch goodneſſe, as to teach vsus by other mēs harms, and to ſet ſuche chaſtizementes before vsus, as may ſerue to our inſtruction. Therefore let vsus thinke vponupon it, and not aduaunce our ſelues agaynſt him. Moreouer, ſeeing wee cannot bring any thing too redeeme our ſelues out of his hand: let vsus reſort to the raunſome which he hath giuen vsus in the perſone of his owne ſonne, according alſo a… S. Peter telleth vsus, that we be not bought with gold nor ſiluer, but with the precious bloud of the vnſpotted Lamb. Thus ye ſee that the poynt whervnto we muſt come for the concluding of this texte, is that after we once knowe that we be bereft of all meanes to ſcape Gods hande, and that we ſhould of neceſsitie be vtterly cōſumed, but that he vſeth pitie towardes vsus: we muſt vnderſtande that he hath giuen vsus a good remedie, in that it pleaſed him too offer vp his onelyonly Sonne in ſacrifize for vsus: for then were wee fully raunſomed, and that is a ſufficient diſcharge to put away all our faults, ſo as the diuell ſhall not hauehave any intereſt in vsus. For although we were ouerwhelmed with the infinite multitude of our ſinnes: yet notwithſtanding if the bloude of Ieſus Chriſt anſwere for vsus, it is a ſufficient ſatisfaction for all our offences, & inough to appeaſe the wrath of God. Ye ſee then whervnto our refuge muſt be. But we cannot come to the bloud of Ieſus Chriſt, vntill we be bereft of all ſtatelineſſe, as wel paſt as to come. Paſte, to the ende we may conſider that we ſhould vtterly periſh in our ſinne, and be quite and cleane ouerwhelmed, if God had not giuen vsus this meane of being purged by the bloud of his Sonne. And to come, to the end, we be no more caryed away with ſuch rage, as to lift vp our ſelues againſt God, as though we could ſcape his hande, but rather holde our ſelues in ſuche awe, euen with a willing minde, as wee looke not that God ſhoulde cheyne vsus vp like wilde beaſtes, but as eueryevery of vsus may bridle himſelfe of his owne accorde. Let vsus hauehave ſuche modeſtie in vsus, as not to attempt any thing againſt him: but whenſoeuer it ſhall pleaſe him to chaſtize vsus, let eueryevery of vsus thinke thus in himſelf: Go to, my God chaſtiſeth me for ſuch a ſinne, and after ſuch a maner: and it behoueth mee to make my profit of it. Therfore let vsus not be deafe when God warneth vsus after that faſhion: but let vsus looke narrowly too our ſelues, and bee watchfull according to the examples that he giueth vsus, to the intent we grow not paſt grace, & ſo the thing befall vsus which is ſpoken heretofore, namely that we heape vp continually a greater wrath and a more horrible vengeance of God vponupon vsus.
Now let vsus fall down before the face of our good God with acknowledgemēt of our ſinnes, praying him to giuegive vsus ſuch repentance of them, as we may reſort wholly vntounto him, to ſubmitte our ſelues fully to the guyding of his holy ſpirite, that wee may walke rightly according to his good will, in ſuch wiſe as his name may be glorified in vsus all our life long. And ſo let vsus all ſay, Almightie God our heauenly father, &c.