Sermons on Job, Sermons · Chapter 4 · Sermon 15
The fiftenth Sermon, which is the ſecond vponupon the fourth Chapter.
This Sermon contayneth yet ſtill the expoſition of the ſixth verſe, and then afterward as followeth.
7. Conſider I pray thee, vvho euer periſhed beeing an innocent? or vvhere hauehave the vpright bene deſtroyed?
8. As I hauehave ſeene, they that plough vnrightuouſneſſe, and ſovv incomberance, gather the ſame.
9. They periſhed vvith the blaſt of God, and vvere conſumed vvith the breath of hys mouth.
10. The roring of the Lyon, the noyze of the Libarde, and the teeth of the Lyons vvhelpes are diſpatched.
11. The Lyon periſheth for vvant of pray, and the Lyoneſſes vvhelpes are chaced avvay.
FIrſt and formoſt wee hauehave too beare in mind what was declared yeſterday: which is, that to ſerue God aright, wee muſt bee ledde by a freeharted affection, to giuegive our ſelues vntoo him withoute hauing any reſpect of being well intreated at his hand afterward, or that he will ſend vsus our owne hartes deſire. For as for thoſe that wyll ſo indent wyth God to receyue at Gods hand what ſoeuer they themſelues deſire: firſt they ſhew themſelues too be ouerfleſhly, and too much gyuen too their luſtes: and ſecondly they woulde bynde God after a very ſtraunge faſhion, and behaue not themſelues as children towardes theyr father. For they bee driuen by a ſlauiſhe reſpecte, they bee hyrelinges, and wagiſmen. VVhat muſte wee doo then? Referring our ſelues to Gods good pleaſure, we muſte hauehave ſuche a conſtancie in vsus, as too honour him bothe in woe and weale, and too deſire too bee hys, and too continue in the obeying of him, what ſoeuer hee doo too vsus, or how ſoeuer hee diſpoſe of vsus. If wee bee not of this mynde, all the ſeruice wee can do him ſhall like hym neuer a whit, notwithſtanding that it bee neuer ſo well liked and eſteemed of the worlde. And therefore lette vsus not referre our fearing and reuerencing of God, too the ende that wee would hauehave him doo what wee liſte. But although hee be rough and ſharpe towards vsus, ſo as it may ſometymes ſeeme that hee would thunder vponupon vsus: yet neuertheleſſe lette vsus abyde ſtill in awe, and ſay: Lorde it is reaſon that thou ſhouldeſt raigne ouer thy creatures. Alſo it is not for the childe to commaunde his father, nor too binde hym too the ſtake, but too ſay: Here I am Sir, gouerne you mee according too your good pleaſure, for I proteſt I deſire nothing but to be ſubiect vntounto you. Behold what we hauehave to doo. But ſurely wee know well inough, that (as the Scripture ſheweth vsus) it is not loſt labour to ſerue God, for he hath promiſed vsus a plentifull reward, and we ſhall not be diſappointed of our expectation. But yet muſt the ſaid freeharted affection go before it, that wee make not any bargayning with God to ſay he is bound to vsus according too our appetities, and that he muſt of neceſsitie graunt vsus what ſo euer we hauehave imagined in our owne brayne. Lo how gods ſeruants knowing that their ſeruice is acceptable, & that it ſhall not be vnprofitable, do notwithſtanding not reſte themſelues vponupon the reward that is promiſed them: much leſſe then muſt they intend to bring God to the bente of their bowe, or to taske him of neceſsitie to doo thys or that: but muſt with all lowlineſſe referre themſelues wholy in all things to his pleaſure. And whereas I ſpeake here of reward: I debate not whither reward be due vntounto vsus or no, for as now we ſtand not vponupon that matter. VVhen we hauehave done all that is poſsible to be done, God ſhall be neuer a whit in our debt. But when he promiſeth vsus reward: I vnderſtand it to be of freegift, and that it is not for that we hauehave deſerued it, or for that wee be worthy of it: but bycauſe that as he hath receyued vsus into his fauour, ſo will he alſo allowe of our workes, yea, whiche hee hymſelfe doth by his holy ſpirit. For as touching goodneſſe there is none in vsus, and yet looke what God hath giuen vsus, he accepteth it as if wee brought it too hym of our owne. And when he receyueth our workes ſo of his owne mere goodneſſe, it is too gyue vsus the better courage too ſerue him by hauing an eye too hys promiſes, wherein he proteſteth vntoo vsus, that our rewarde is great in heauen, yea and that hee will bliſſe vsus in thys world alſo, ſo as wee ſhall not want any thing at all. Then may wee caſt our eyes heerevpon, and comfort our ſelues: but heerewithall (as I hauehave ſayde) wee muſte not recken that God ſhould deale with vsus after our owne deuice: but rather determine with our ſelues to referre the matter wholly vntounto him, and to ſubmit ourſelues wholly to his good will. Thus we ſee the doctrine that wee hauehave to gather of this texte, which is very profitable for vsus. For it is a marke whereby to diſcerne Hypocrites from Gods children. An Hypocrite may well magnifie God with full mouthe in time of proſperitie. But if the worlde goe againſt his deſire, a man ſhall ſee that all is chaunged with him. And what is the cauſe of it? It is for that ſuche maner of men beare no reuerence to Godwarde, further forth than hee applyeth himſelfe vntounto them. And what kinde of reuerence is that? If I be minded to ſerue mine owne torne by one: very well, bicauſe I can drawe profite out of him, I will make good countenaunce to him: but if he perceiue it, he will ſhake me off like a vilaine, and hee ſerues me but well. Nowe if mortall men can not beare ſuch carliſhneſſe: what ſhall become of vsus when we come vntounto God? ſhall we louelove him, or ſhall we honor him, but only ſo farre forth as may be for our owne profit? what a mockery is that? See we not how the order of nature is peruerted? But if there be true friendſhip betwene vsus and any man: we wil honor him for his vertues which we know to bee in him, and to the ende wee may liue togither in one cōmon accord to ſerue God. I ſay that when God giueth vsus ſuch marks, we may well ſerue & honor a man. So then, we may well hauehave this regarde to creatures which are nothing. But as touching God, hee muſt bee honored for his owne ſake, bicauſe he deſerueth it: and we muſt be ſo rauiſhed to the honoring of him, as we may not thinke of oure ſelues, ſauing as in ſeconde place and in inferiour degree. VVee maye ſee then howe the hypocrites bewray themſelues by repyning againſte God in the time of aduerſitie, and when hee handleth them not after their owne fanſie. And for as much as moſt men are giuen to this vice: wee ſee there is cauſe, why we ought to marke this leſſon the better. And nowe Eliphas addeth: Conſider if euer anye rightuous man hauehave periſhed, Marke if the right dealing men hauehave beene rooted out. Eliphas (as I hauehave ſayde alreadie) taketh heere a good ſentence, ſo as the reaſons which he bringeth heere againſt Iob are good and holy, notwithſtanding that the caſe bee euill. And ſurely the principles that are ſet down here, are drawne out of Gods pure truth. By reaſon whereof it is as much as if the holy Ghoſt had pronounced this ſaying. That neuer any rightuous man had yet periſhed, and that neuer any right dealing man had bene deſtroyed. Neither could any ſuche thing happen. VVhy ſo? For God hathe promiſed to hauehave a care of the rightuous, as it is ſaide, The eyes of the Lorde are vponupon the rightuous, and his eares are open to their prayers, to heare them and to ſuccour them at their neede. The Scripture is full of this matter: that is to wit, that Gods hande is ſtretched out to preſerue the rightuous, which call vponupon him and put their truſt in him. For needes muſt the Diuell hauehave bene ſtronger than God, if the rightuous might hauehave periſhed: and therefore let vsus alwayes hauehave recourſe to this ſentence of Ieſus Chriſte. The father who hath put you into my handes is ſtronger than all. His meaning is, that our welfare ſhall neuer be in hazarde, for ſo muche as God taketh vsus into his keeping. VVherefore? for he will ſpread out his power vsus to mainteine vsus. Therefore let vsus conclude, that our welfare is in good ſuretie, when God hath once taken charge of it. And ſo it is a ſure doctrine, that the righteous can not periſhe, nor the right dealing men be rooted out. But there is great difference periſhing and afflicting: for puniſhments and afflictions ſerue not alwayes to deſtroy men, as I hauehave declared partly already. Yet may the affliction be ſo grieuous ſomtimes, as it will ſeeme that they be deadly. VVhat is to be done then? we muſt conclude according as I hauehave ſhewed here before, that for ſo much as God chalendgeth it to be his office to pull men out of their graues, we need not doubt but that we ſhall be ſuccored by him, when wee hauehave endured for a time. VVe ſee then that Eliphas miſapplieth his matter, as thoughe Iob were periſhed alreadie, and that God had forſaken him vtterly without any remedy. But it is not ſo. True it is that he was a poore man altogither diſfigured, irkſome to beholde, and a ſpectacle that might ſhew the wrath of God: but yet did not God ceaſſe to louelove him, as we may ſee, and as experience ſheweth at the ende. Eliphas therefore is preuented with a dread, which maketh him to miſdeeme, in ſo muche that hee leaueth no more roome for Gods mercy and …meere goodneſſe. Lo wherein he ouerſhot himſelfe. Alſo when we ſee a mā in ſuch miſerable plight, that he ſeemeth to be vtterly fordone, and that there is no more hope of his recouerie: let vsus learne, let vsus learne (I ſaye) to magnifie Gods goodneſſe, and to hope that hee can yet ſtill remedie the miſchiefes that ſeeme incurable. True it is that to mannes expectation, all may be fordone: but God hath meanes (which are incomprehenſible to vsus) whereby to ſuccoure his ſeruantes, when hee liſteth to ſhewe himſelfe pitifull towardes them. Let vsus tarie his leyſure till hee ſhewe vsus the ende: and in the meane while let vsus ſuſpende oure iudgements, leaſt we be iudged to be ouer haſtie and raſhe. Thus wee ſee what wee hauehave to marke: namely that wee muſt acknowledge the power of God to be ſo great, as he is able to ſuccour thoſe that are as it were ouerthrowne, and that he is able to quicken them againe although they were already dead. But we muſt not applye this doctrine only to our neighbors: we muſt alſo practiſe it ech one of vsus in himſelf. And wherefore? For when God ſendeth vsus many great troubles: and by and by wee conceiue that which is ſpoken here of Iob: we neede no Eliphas to vexe vsus & to beare vsus in hand that we be paſt recouerie. Ther is none of vsus al, that hath not the ſeed of harburning in him ſelfe, to trouble & to martyr himſelf in his afflictions, yea euen to driue vsus into deſpaire. Our owne nature affordeth vsus that. So then, when God ſcourgeth vsus, we he troubled with ſuch an imagination at this: Howe nowe? God hath promiſed to ſuccour ſuch as are his: and thou pineſt away here, yea euen with extremitie. Thou calleſt vponupon God, & hee anſwereth thee not. VVhere are his promiſes? Thou ſeeſt well inough hee hath ſhaken thee off: and therefore there is no cauſe why thou ſhouldeſt anye more thinke, that he accounteth thee for any of his. For if thou were, it is highe time for him to looke vponupon thee and to pitie thee nowe, or neuer. But he ſhetteth his eyes, and makes as though hee ſawe thee not: and therefore thou ſeeſt he hathe vtterly forſaken thee. Beholde the temptations wherevnto we be ſubiecte, and which ſteppe before vsus to driue vsus vtterly into diſpaire. So muche the more then hauehave we neede to be fenſed againſt ſuch a conflict. And after what maner? It is (as I hauehave ſayd) that when any mans mynde caſteth ſuch temptations before him, hee muſt anſwere and ſay: It is true that neuer rightuous man yet periſhed: it is true that the right dealing men can not be roted out: but what is this periſhing? it is more than to bee onelyonly afflicted. And wherefore? For the holy Scripture telleth vsus that God rayſeth vp the dead, that hee gyueth courage to ſuch as are vtterly diſmayed, and that he recouereth ſuche as are wounded to death. VVhen the Scripture ſayth ſo: is it not to ſhew that God vttereth his working towardes all that are afflicted? Yes: for when it is ſayde, you that are deade, you that are alreadie rotten, lift vp your ſelues, receiue yee full liuelyneſſe, and flouriſh yee as freſh herbes: To whom is it that Eſay ſpeaketh? It is to the faythfull. The faithfull then muſt ſometimes become lyke rotten carkeſſes, that God maye gyue them liuelyneſſe againe. For as wee ſee the hearbes to become greene in the ſpringtime, which were as good as deade in the winter: euen ſo muſte God worke in vsus. There bee many other ſentences, which tend vntounto the ſelf ſame end. So then, wee perceiue that God preſerueth not his ſeruauntes as one that meaneth to make them Cokneys: but as hee that myndeth to take them out of their graues, and to mainteine them after a wonderful faſhyon, to the intent they may knowe howe it is hee to whom it belongeth to hauehave dominion ouer death, and to giuegive life. And therefore we hauehave a warrant, that the iſſues of death are in Gods hande. Beholde heere a notable promiſſe. VVhen Dauid intendeth to ſhewe vsus howe it is God that guydeth vsus: hee ſayth that the iſſues or outgoings of death belong vntounto him. And why is that? He meaneth that we bee as it were throwne headlong into deathe at eueryevery blowe, and that we can not ſet forth one ſteppe, but it ſhal ſeeme that wee are vtterly vndone. But God hath the iſſues of death in his hande ſayeth hee. So then let vsus marke well theſe ſentences, that wee may be throughly fenced when the diuell ſhall come to blowe in oure eare, And who art thou? Seeſt thou not howe thou haſt no ſuccoure from aboue? the rightuous periſh not. To bar Satā of his purpoſe, let vsus hauehave theſe anſwers readie. It is true that the rightuous periſh not, neither am I periſhed. But thou arte as good as a dead mā: [ſayth the Dieul] and my God [let vsus ſay] is he thathath the iſſues of deth in his hand. And that is it which Dauid meaneth in an other texte, ſaying: Though I were in the ſhadowe of death, thy ſheepehooke ô Lorde ſhall guyde mee, bicauſe I alwayes put my truſt in thee: if thou be my protector, I ſhall bee exempted from all euill. Thus yee ſee howe wee ought to practize this leſſon. And here it enſueth, That ſuch as ſowe extortion, or laboure extortion, and ſuch as ſowe incomberance, ſhall gather the ſame. VVhiche thing is confirmed by a ſimilitude. For Eliphas ſayeth that the roring of the Lyons is ſtinted, that their teeth are broken, and that their whelpes are deſtitute of praye. VVherby hee meaneth, that ſuch as hauehave bene full of crueltie and extortion, ſhall bee daunted by the hande of God. But ſomewhat afore, hee had ſayde. That the wicked had periſhed at the blaste of God, and by the breath of his mouthe. As touching the former ſentence where he ſayde, that ſuche as labour for iniquitie and ſowe trouble or incomberance &c. I ſay it is a ſimilitude taken of the tillers of the earth. And the ſayde two wordes Iniquitie and Trouble, or (which is all one) vnrightuouſneſſe and incomberaunce, are ioyned togither in the Scripture, to ſignifie the extortions & outrages which the wicked commit, to vexe & diſquiet their neighbours: and alſo the worde Incomberance or trouble, is ſpoken of ſuche as doe nothing but toſſe and turmoyle other men. And firſt it is ſayde, that they Plough, bycauſe that they which are ſo deſirous to anoy their neyghbours, and to doe them ſome harme, doe make preparatiues, like as when the laborour intendeth to ſowe his grounde, hee muſt firſt plough it, and the earth muſt firſt be tilled. Euen ſo the wicked conſulte aforehande vponupon their vngraciouſneſſe, trecheries, and vnlawfull dooings, deuyſing guyles and deceytes: and afterwarde when they hauehave layde the whole platforme, they ſeeke all meanes poſsible to put their lewde enterpriſes in execution: and that is the verie laboring [or tillage] that Eliphas ſpeaketh of here. For he ſayth, that heerevpon they ſowe incomberance: that is to ſaye, when they hauehave made their preparations, they runne vponupon poore men to fleece them and to eate them vp. But theſe men ſayeth hee) doe reape that which they hauehave ſowed: that is to ſaye, God maketh all the miſchiefe whiche they hauehave conceyued and inuented againſt others, to lyght vponupon their owne heades. VVee ſee heere a ſentence that is true, and wee muſte take it as ſpoken by the holy Ghoſt, euen to gather a generall leſſon thereof. And to put it to the true vſe, we muſt pray God to graunt vsus the ſpirit of wiſdome in that behalf, that we may not wreſt the Scripture this way or that way to draw it to a contrarie ſenſe, as weſee that Eliphas hath done. But wheras the holy Scripture ſayeth, that ſuche as plough iniquitie and ſowe incomberance ſhall reape the ſame: it is a threatning which God vttereth againſt the wicked, who thinke to aduaunce themſelues highly when they playe the rauenous beaſtes, fleecing one man and eating vp another: ſpecially when they deuour all, ſeeming to themſelues to bee iolly conquerours, and ſtanding in their owne conceytes for doing ſo. But our Lorde telleth them, that they beguile themſelues verie muche: for hee maketh all their enterpriſes to turne to their owne confuſion. VVherfore ye ſee a threatning, whereby God purpoſeth to repreſſe the ouer boldeneſſe and maliciouſneſſe of men, minding to holde them ſhort, to the intent they may liue togiether in all good louelove and vpright dealing, ſo as no man may labour to hinder his neighbour: like as on the contrarie ſide, we heare alſo the promiſſe which is giuen vsus in theſe wordes: he that ſoweth bliſſedneſſe ſhall reape the ſame. Sainct Paule ſpeaketh this of Almeſdeedes. Hee ſayeth that if wee ſowe vponupon oure neighboures, that which God gyueth vntounto vsus, we ſhall gatheir it againe: in ſo much that wee ſhall hauehave abundance of his gracious giftes and bliſsinges, and God ſhall ſhead out his riches vponupon vsus, and ſhewe himſelfe gracious and liberall towardes vsus when we bee in neceſsitie. This promiſſe then ſerueth to giuegive the faithfuil a good mynde too deale frankly with their neighbours and to ſuccour them. Nowe ſee we the true vſe of this leſſon: which is, that wee muſt keepe oure ſelues well from practyzing anye anoyance or deceyte. And why ſo? So little ſhall wee bee able to aduaunce our ſelues by theſe wicked practyzes or other vnlawfull meanes: that God ſhall put vsus to confuſion in the ende. VVee ſee then howe wee ought to repreſſe all our wicked luſtes, that wee maye deale vprightly and reaſonably with our neighboures. On the other ſide, for as muche as all noyſomneſſe and extortion diſpleaſe God, let vsus bee well ware to behaue oure ſelues vprightly: that is to ſay, let vsus labour to do well, ſo as eueryevery one of vsus may not onelyonly abſteine from all miſdealing, but alſo conſider that if God hauehave giuen vsus any abilitie, we muſte profit one another, and cōmunicate mutually altogither. And heerevnto lette vsus alſo gather togyther the ſentences of holy Scripture which tende to the ſame ende. Curſed bee thou that robbeſt, for thou ſhalte bee robbed when thy turne comes about. And afterwarde. Looke what meaſure men make the ſame ſhall bee giuen them againe. VVhen wee heare all theſe ſayinges, let vsus vnderſtande that God doth euermore turne all the miſchiefe that wicked men had deuiſed, vponupon themſelues. The Scripture ſpeaking of the wicked perſone, ſayeth: hee ſhall fall into the pit that hee hathe digged. And afterwarde, iudgement wythout merciemercy ſhall hee hauehave whiche is mercileſſe and vnpitifull. VVhen wee heare ſuche ſentences, lette vsus tremble and bee circumſpecte to walke ſo iuſtly and vprightly with our neighboures, as men maye knowe that wee bee continually reſtrained by the feare of God. Thus wee ſee what wee hauehave to marke in effect in this ſentence. But by the way, if a man be vexed after he hauehave doone good, or if he be perſecuted when he ſeketh to liue in peace and concorde with his neighbours: we muſt not conclude that hee is of the companie of thoſe which gather trouble and incomberance bycauſe they had ſowed it. And why ſo? For wee heare howe the holy Scripture ſayeth the contrarie: namely that God dothe ſomtimes ſuffer ſuch things, too trie the pacientneſſe of ſuch as are his. VVee ſee the examples that are reported to vsus in the holy Scripture. Dauid proteſteth that hee ſought nothing but concorde, and yet notwithſtanding, that hee was troubled, not the leſſe, but the more. Had hee prouoked his enimies? had hee giuen them cauſe too doe him diſpleaſure? No: but hee ſayeth hee was hated without cauſe: and heerein hee ſhewed himſelfe a true member of Ieſus Chriſte. Therefore wee muſte come backe to that which Saincte Peter ſayth, yea euen alledging the Pſalme. VVho ſo (ſayeth hee) is deſirous to proſper, and to bee bliſſed of God, and to leade a quiet life: let him ſeeke peace, and giuegive himſelfe to well doing. Lo what God promiſeth vsus: that is to witte an ordinarie bliſsing, which is, that when wee bee giuen to well doing, hee will guyde vsus, and not ſuffer vsus too bee racked oute of meaſure. But what? Neuertheleſſe if yee ſuffer for weldoing, thanke God, ſayeth hee. And whereas hee ſayeth, If yee ſeeke to bee at peace with euerye man, yee ſhall fynde it: immediately hee addeth, that there ſhall alwayes bee ſo much vnthankefulneſſe in the worlde, as the wicked ſhall deale lewdely with thoſe that hauehave ſoughte nothing but their welfare. Then if wee ſee any man afflicted: wee muſte not by and by conclude, that hee is ſo dealt with for ſowing of iniquitie, or for ſowing of trouble and incomberance: for wee knowe not what the cauſe is that God viſiteth them in ſuche wyſe. True it is, that if we ſhall hauehave knowne one too hauehave beene a wicked perſone, then is Gods iudgement viſible and notorious vponupon him. If a man hauehave beene a deſpyzer of God, or ſuch a one as hath ledde a lawleſſe lyfe to the offence of others: wee can not but iudge as the Scripture telleth vsus. But if wee wyll iudge at the firſte daſhe withoute further knowing of the partie, than onelyonly by that wee ſee him ſcourged: and therevpon ſaye he is curſed: Beholde, this is a raſhe and ouerpreſumptuous iudgement, and ſuch a one as God findeth faulte withall. Therefore wee muſt hauehave a ſtaye of our ſelues, and proceede with ſuche myldeneſſe and aduiſedneſſe, as I hauehave ſhewed heeretofore. But after that Eliphas hath ſpoken ſo, he addeth that ſuch maner of men, (that is to wit,) as practyſed deceit and violence to oppreſſe their neighbours, and hauehave put their wicked practizes in execution) ſhall bee deſtroyed by the blaſte of God, and by the breath of his mouth. VVherby he ſheweth, that althoughe men ceaſſe to do their duties, yet God ceaſſeth not to doe his in puniſhing ſuche as are ſo gyuen too outrage, crueltie and anoyance. And that is a thing verye true and well worthye too bee throughly marked by vsus. And wherefore? what thing is it that hardeneth the wicked, and which cauſeth them too goe through with theyr vngraciouſneſſe? Bycauſe they beare themſelues in hande, that no manne dare open his lippes againſte them, that men will ſtande in feare of them if they behaue themſelues like wilde beaſtes, that eueryevery man ſhoulde ſtande in ſuch awe of them as all the world ſhould quake at their onelyonly looke, and that when they hauehave pilled and polled all that euer they can, no man can once ſpeake againſt them, bycauſe they hauehave wherewith to currie fauour with ſuche as may anoy them, according as wee ſee howe thoſe that hauehave vſed ſuche wycked practyzes, hauehave alwayes brybes at hande to ſtop their mouthes of them that maye puniſhe them. For as muche therefore as the wicked which gyue them ſelues to ſuche miſdealing, hope to ſcape all puniſhment at mans hande: it is ſayde, that they ſhall bee deſtroyed by the blaſte of God: that is to ſaye, that although men omitte their duetie, ſo as there is no iuſtice executed, and that they whiche hauehave the vſing of the ſwoorde, holde their peace and playe the dumbe Idolles, ſo as there is no man too mainteine right and reaſon, but wyckedneſſe is borne out: Yet will not God be ydle in Heauen. Then lette vsus beare in mynde, that if the whole worlde ſooth vsus vppe in our naughtineſſe: yet ſhall oure cace bee neuer the better for all that, neyther ſhall wee hauehave gayned anye thing by beeyng ſo flattered in oure vyces at mens handes: for wee muſt come to our account before the heauenly iudge. Beholde heere a ſpeciall poynt which wee hauehave to marke. And therefore l…t non blyndfolde his owne eyes too giuegive ouer himſelfe too naughtineſſe, when hee ſeeth [hee may ſaye,] VVell, if I plucke this thing to my ſelfe, no man dare ſpeake againſt mee. Yea: but wee heare howe it is ſayde heere, that if men giuegive vsus libertie too doe euill, is God ydle in the meane whyle? will hee bolſter the euill? hath hee not tolde vsus that lyke as hee is neare too ſuche as call vponupon him: ſo alſo hee beholdeth and marketh with his eyes, all the wicked and all thoſe that doo men violence and extorcion? Then ſeeing the caſe is ſo: let it prouoke vsus too walke in feare, aſſuring our ſelues that wee muſt yeelde our account before our iudge, and that wee ſhall hauehave gayned nothing by the fauour of men. Thus we ſee what we hauehave to marke. But it is a ſentence of great weyght when it is ſayde, that the wicked periſhe by the blaſte of God and by the breath of his mouth. For herein it is ſignifyed vntounto vsus, and God needeth not too make any great preparation, or too arme himſelfe when he intendeth to repreſſe ſuche as are ſtubborne, or which deuour all thinges, or which giuegive themſelues to guilefulneſſe to deceiue their neighbors, and ſpecially which are full of crueltie and extortion to deuoure the whole worlde. God then needeth not to leuie great powers of men to ſtrengthen himſelf withall: he needeth not to ſeeke meanes heere and there howe to ouerthrowe them: let him but only blowe vponupon them, and behold all is diſpatched. Nowe therefore wee ſee that this maner of ſpeaking, (wherein it is ſayde that the wicked periſh at the blaſt of God and at the breath of his mouthe) importeth verie much: like as Eſay alſo ſpeaking of men generally, ſetteth vsus downe this ſelfe ſame blaſt, to ſhew vsus how brittle our ſtate is, and therefore that wee hauehave neede to bee mainteined by God, or elſe we ſhall be in hazarde of periſhing eueryevery minute of an houre: and furthermore to make vsus to vnderſtand that although the wicked hauehave their full ſcope in this worlde, that they triumphe, and that they bee bothe ſtoute and ſtrong, ſo as they ſeeme inuincible: yet there needeth no great force to deſtroy them, for the only blaſt of God will bee inough to diſpatche them quite and cleane. And nowe let vsus come to that which is ſayde concerning the kingdome of our Lorde Ieſus Chriſt. For this ſayde power is referred to the breath of his mouth, and to his worde: that is to wit, that the wicked ſhall bee rooted out by it. Behold howe Eſay ſpeaketh, and Paule applieth the ſame texte to the latter comming of oure Lorde Ieſus Chriſte. Howe then is it that Ieſus Chriſte reigneth? It is when his enimies are confounded by his ſimple worde, which is as a blaſt, and he needeth no other thūderbolts to ouerthrowe them. Sith the caſe ſtandeth ſo: let vsus looke to our ſelues. For as ofte as the Goſpell is preached, God thundereth vponupon all the deſpiſers thereof, and vppon all ſuch as become harde hearted and ſtubborne againſt him. True it is that for a tyme wee perceiue not the force of this worde in puniſhing the wicked. But yet in the ende they ſhall be fayne to fele, how it is not in vaine that God hath ſaid by his Prophet, and confirmed it by his Apoſtle, that Ieſus Chriſte ſhall deſtroy the wicked by the blaſte of his mouth and by the vertue of his word. And therfore (for feare of the ſaide ſentence) let vsus ſubmit our ſelues to the Goſpell, that we fele not the force incloſed in the ſame to our owne confuſion, but rather ſee the experience of it to our welfare. Thus much concerning the text. Afterwarde there is a ſimilitude of Lions, Lioneſſes, and Lioneſſes whelpes, how all of them ſhall be ſcattered and deſtroyed. There is no dout but that Eliphaſsis meaning here, is that God ſtretched out his ſtrong arme againſt ſuch as are outrageous, and violent againſt men, and to be ſhorte, which reſemble Lions and wylde beaſtes. Here we ſee what the effect is. True it is that we ſee the meeke ones ſo afflicted, as it ſeemeth that God woulde breake them and brooze them in pieces, as we hauehave example in Dauid. But yet for all that, this ſentence ceaſſeth not to be true, ſpecially if we conſider Gods iudgements, how he proceedeth with them moſt commonly. For as touching the puniſhmentes that God layeth vponupon the world, there can no rule be made of them without exception. VVhen it is ſayde that ſuche as are mercileſſe ſhall hauehave iudgement without merciemercy: wee muſt not vnderſtand it in all points and in all caſes according to the preſent courſe of things which we ſee: neither muſt we conclude that all ſuche as are cruelly perſecuted hauehave therefore bene cruell. VVee ſee what befell to oure Lorde Ieſus Chriſt who is the Head, the Mirrour, and the Patterne of all Gods children. VVee ſee alſo what hathe befalne to moſt of the faithfull. But (as I hauehave erſt ſayde) we muſt take it as an ordinarie iudgement. And that it is ſo, wee heare by the promiſſe on the contrarie parte: that is, Bliſſed are the meeke for they ſhall inherite the earth. Ieſus Chriſt telleth vsus there, that if we be mylde and louing, if wee liue gently among our neighbors, and if wee indeuer to do eueryevery man good: we ſhall enioy the earth: that is to ſay, we ſhall continue in quietneſſe and wee ſhall not be troubled. Yea: But (as I hauehave declared before) it is not ment hereby, that we ſhal be exempted from all inconueniences: only God will cauſe that we ſhall poſſeſſe the earth, verely ſo farre forth as ſhall be expedient for vsus. Lo what we hauehave to beare in remembrance. So then, let vsus not thinke that thing ſtraunge whiche is ſpoken in this texte, that is to witte, that the Lions teeth ſhall bee broken, and that the roaring which they make ſhall bee ſtinted, that is to ſay, that God will ſtretch out his arme and his power to daunt ſuch are ſo full of pryde and fierceneſſe, as they ſeke nothing but to eate vp and to deuour all. God therefore ſheweth his arme to bee ſtrong, as wee ordinarily ſee. For wherevpon ſhall God ſhewe his iudgementes more great and notable, than vppon theſe Lions that are like woode beaſtes, ſet vponupon the ſpoyle, yea and glutted with mans bloud. VVe ſee howe God ſheweth himſelfe a iudge more notably in that caſe, than vponupon the little ones and vponupon thoſe that hauehave not exerciſed ſuch violence. And therefore let vsus learne to be afrayde of Gods iudgementes, and to preuent them: and as oft as he executeth ſuch things vponupon thoſe that are giuen to hurt their neighbors, let vsus glorify him, aſſuring ourſelues that he wil iudge the whole world, and hauehave pitie of ſuch as are wrongfully vexed, ſo as in the ende hee will bee their ſafetie, and ſhewe by verye deede that he neuer forgate them, no not euen then when they ſeemed to be vtterly caſt off. VVhat is to be done then? wee muſt looke vponupon Gods iudgementes in ſuch wyſe as wee may perceiue them when he ſheweth them. For this world is as a Stage, whervpon God ſetteth vsus forth many examples, which we muſt turne to our own behoues, that wee maye walke in his feare, abſteyning from all euill, and doing good to oure neyghbours, by walking ſoundly, and vprightly among them in all reſpectes. And if wee do ſo: no doubte but wee ſhall feele the power of oure God to maintein vsus, notwithſtāding that we muſt be faine to walk through many miſeries in this world: and (to bee ſhort) although wee be as it were among a thouſande deathes, and perceyue not as yet the helpe that he promiſeth, yet ſhall wee not ceaſſe to be mainteined by him after a wonderful maner. But let vsus fall downe in the preſence of our good God with acknowledgement of our faults, praying him to make vsus perceiue them better than wee hauehave doone heretofore, and that in hauing an eye to his promyſes whereby he allureth vsus ſo gently vntounto him, wee maye warrante oure ſelues, that if wee walke in his feare, hee will neuer forget vsus. And that although wee hauehave offended him ſo manye wayes, as wee bee well worthie to bee ſhaken off by him, and that Sathan alſo would make vsus beleeue, that wee ſhall no more bee receiued to mercye: yet notwithſtanding that wee muſt bee fayne to walke through many miſeries in this world, and to (bee ſhort) although wee be as it were among a thouſande deathes, and perceiue not as yet the helpe that he promiſeth, yet ſhall we not ceaſſe to be mainteined by him after a wonderfull maner.
But let vsus fall downe in the preſence of our good God with acknowledgement of our faults, praying him to make vsus perceyue them better than wee hauehave doone heeretofore, and that in hauing an eye to his promiſes whereby he allureth vsus ſo gently vntoo him, wee maye warrant our ſelues, that if wee walke in his feare, hee will neuer forget vsus. And that although wee hauehave offended him ſo many wayes, as wee bee well worthie to be ſhaken off by him, and that Sathan alſo would make vsus beleeue, that we ſhall no more be receiued to mercy: yet notwithſtanding he wil cauſe vsus to know that he hath pardoned vsus, yea and that he is readie to receiue vsus at all times and as often as we will come backe to him. And that we may reſt vponupon his promiſes for the performance hereof, let vsus pray him ſo to guyde vsus by the ſame, as we may atteine to the perfectfulneſſe of his benefites which hee hathe promiſed vsus, and which hee hath prepared for vsus in heauen. That it maye pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people and nations of the earth, &c.