foorth the matter than they and yet to their owne seeming they shall neuer speake soone ynough This hastinesse can neuer be allowable And for proofe thereof what knoweth he which speaketh too instruct others whether some men bee better able to do it than hee He himselfe had neede too be taught and he thrusteth foorth himselfe to be a teacher But there is yet an other fault for when an ignorant persone or such a one as is not well groūded babbleth he stoppeth the mouthes of such as haue more grace and better meanes too edifie withall Therefore let vs marke well that where modestie is not there the zeale is rash and not gouerned by the spirit of god For Gods spirit doth in deede deale abroade his gracious gifts but he is not contrary to himselfe Seeing then that he is named the spirit of discretiō it is meete for vs to discerne when it is needefull to speake or when to keepe silence True it is that a man may wel put foorth some good matter although he be not of the most ability but be inferior to others Howbeit it behoueth him too deale fearefully and to shew that he commeth with adesire and readinesse to take profite and that hee had leuer bee a learner than a teacher If a man go so to worke although hee speake before a multitude yet will hee not fayle to be modest and lowly But if a man fyle his speach and make no ende of his talke but determine vppon all things therein he sheweth that there is some vaingloriousnesse in him and moreouer that he giueth not roome to Gods grace as he ought to do Thus ye see what is shewed vs in the example of Eliu when he sayd that he wayted till their words were at an end For hee knewe not as yet wherevnto the matter would come And heerevntoo he addeth that he bare reuerēce vnto age For he saw that both Iob and those that talked with him were auncient men And forasmuch as age bringeth experience and grauite with it Eliu thrusteth not himselfe foorth knowing that when God suffereth a manne too liue a long tyme in the worlde hee gyueth hym grace too bee able to profite suche as are yonger For hee hath liued longer and therefore he ought also to be better settled and too haue gotten some skill And so the thing which wee haue too marke in the seconde place is that Eliu acknowledged those that had spoken afore him to be his auncients And heere yong men haue a good and profitable lesson if they can put it well in vre For as I haue sayd already when a man hath liued long hee ought too haue remembred the things that God hath shewed him by experiēce and those ought to serue him not only for himselfe but also to giue good counsell to others which haue not like experience Also there is a grauitie matched with it For yong men ought too thynke that although God hath giuen them some vnderstanding yet they want muche bycause they haue not seene much If a man want experience surely he shall from time to time rashly ouershoote himselfe for hee forecasteth not the end of things neither knoweth he where too begin and moreouer the heate that is in yong men is alwayes contrarie to reason and good vnderstanding Though a yong man bee well stayed and also haue good knowledge therewithall yet notwithstanding youth driueth hym headlong and there is suche boyling in hys nature as hee cannot alwayes rule hymselfe VVe see howe Saint Paule warneth Timothie that he should not bee subiecte too the lustes of youth And by these lustes of youthe hee meeneth not disorderednesse in playing whorehunting drunkennesse or other suche looce behauiour for Timothie was a myrrour and patterne of all holinesse in himselfe yea and Saint Paule was faine too exhort him too the drinking of wine and yet notwithstanding he speaketh to him of the lusts of youth And why For in as muche as hee was yong of yeares it was possible for him to bee ouerhastie in diuers thinges Nowe if it behoued Timothie who passed his elders in discretion and grauitie to receyue this warning what had the common sort neede to do Therefore let yong folks looke well to them selues for if they haue not the honestie to hearken to their elders and too learne of them and too followe their counsell surely if they had all the vertues in the world that only one vice would staine and defile them all And ther is not a more common vice than this presumption For in as much as yong men haue not beene acquainted with the difficulties that are in manye things therefore they steppe forth boldely they sticke not at any thing nothing as they thinke is vnpossible vnto them Youth then doth alwayes carrie presumption with it as an ouercommon and ordinarie inconuenience and yet is it not therefore to be borne withall For as I sayde if a yong man haue many vertues besydes and yet do trust in himselfe yea and despize his Auncientes and beare him selfe in hande that hee is able too leade all others God will confounde him with all his pryde and all the giftes that are in him shall bee defaced And therefore so muche the more ought yong folkes and suche as haue not yet seene muche bridle them selues Yea and for as much as wee see that nowe adayes the worlde is so farre out of order that yong folkes haue gathered suche a diuelish pryde as they bee past receyuing any maner of nurture or instruction at all Suche of them as haue any feare of God ought too fight so muche the more againste them selues to the end they be not caried away after the common fashion VVe shall see these yong roysters take vpon them to be men as sone as they bee from vnder the rodde when notwithstanding they be not yet worthy to beare the name of children They be but as yong Cockchickins of three dayes hatching and yet they will needes bee great men They ought to bee kept yet halfe a score yeares more vnder the rodde and beholde they bee to their owne seeming fully men And wherein In malapartnesse For they are as shamelesse as a harlotte of the Stewes and they may not by their good willes be vnder any more awe or correction Al the world seeth this Now seeing that this vice is common and as it were a contageous disease those to whome God hath giuen any grace ought to bethinke them selues well and to take heed that they be not intangled with it For they shoulde bee caryed awaye as others are if God hilde them not by strong hand So then let Gods children stande vpon their garde and assure them selues that if they bee modest it is verie much although it haue not so gay a shewe And albeit that they which are desirous to set forth them selues despise them bycause they go not perking vp with their nebbes let them assure them selues that they are much more allowed of God and
POSSIDETE ANIMAS VESTRAS NH SERMONS of Master Iohn Caluin vpon the Booke of IOB †Translated out of French by Arthur Golding IMPRINTED BY LVCAS HARISON AND GEORGE BYSHOP 1574 TO THE RIGHT HONORABLE AND HIS SPECIAL GOOD LORD ROBERT ERLE OF LEYCESTER BARON OF DENBYGH KNIGHT OF THE MOST NOBLE ORDER OF THE GARTER ONE OF THE QVEENES MAIESTIES MOST HOnorable priuie Counsell c. Grace mercie peace and truthe in Christe AL men can skill to complayne vvith Iob that this short lyfe of ours is fraught with many miseries afflictions and aduersities and verie experience sheweth it to be so For we see dayly in others and feele also in ourselues the continuall perils and crosses that beseege vs and perce vs to the hart euen from the tyme of our birth to the giuing vp of our last gasp VVe find them painful irksome and tediouse to vs and therfore we would faine shift them of But in the meane whyle do we looke vp to the hand that smiteth vs do wee consider the causes why they be layd vpon vs do we seeke out the ends whervnto they tend or haue we an eye to the frutes and effects of them Nay rather degenerating into a kind of brutishnesse and hanging our heads groueling downe too the groundward wee eyther imagin them to growe out of the earth or impute them to the influence of the skies or father them vpon fortune or attribute them vnto men or wite them vppon the vnhappinesse of the tyme or tie them to the place or finally stand amazed at the afflictions themselues surmizing any thing rather than the truthe as who should say that God eyther could not or would not gouerne all things by his onely will and prouidence which is as much as to denie that there is any God at all By reason wherof we seeldome or neuer enter into ourselues to consider our owne state and the inestimable goodnesse of our God too thinke how iustly wee haue deserued too bee scourged for our sinnes and how fatherly hee dealeth with vs in clensing the corruption of our infected nature and in shewing the perfectnesse of his mightie power in these frayle earthen vessels of our weake and mortall bodies None of these things do wee take heede of and therfore much lesse do wee looke so farre afore vs as too consider that the ende why God scourgeth vs is to bring vs backe againe to him by repentance that he myght shewe himselfe a mercyfull father too vs and heape vp his benefits and graciouse gifts vpon vs too our greater comfort VVee consider not that the end of worldly afflictions is alwayes happie too such as feare him and that the short induring of he troubles of this lyfe procureth an inestimable weight of glorie in the lyfe too come Finally wee consider not that God being our maker and gouernour hath by good right a soueraine dominion ouer vs and all other his creatures too order and dispoze vs at his good will and pleasure and that the same his doing is wrought by incomprehensible power wisdome and rightfulnesse so as there cannot iustly anie fault or blame be found in any of his proceedings By meanes wherof it commeth too passe that if he giue vs ease and prosperitie we be so farre off from thankfulnesse for the same that we mount vp into pryde and not only step forth to disdeyning and skorning of those to whom he hath giuen lesse abilitie but also procede too the vtter forgetting and despising of his maiestie as though wee had all things of our selues and were not beholding too him for any thing And if he touch vs eyther in our goods bodie name or otherwiise too our mislyking then eyther wee storme chafe and fret against him specially if we see not an apparant cause of his doings wherein wee blaspheme him by accusing him indirectly of vnrightuousenesse or else wee fall into despaire thinking it vnpossible for vs to scape out of the present daunger wherin wee bereue him of his cheef glorie which is to shew mercie by preseruing the afflicted and by raysing vp such as are vnder foote Thus as much as in vs is wee vtterly shake off his yoke taking him to be nother our father nor our god Heerby it is manifest that wheras euery of vs hath the name of patience in his mouth fewe knowe what right patience is and in maner none at all do put it in vre Some thinke it to be a stout bearing out of aduersities without admitting anie greef or hartbyting for the same And othersome take it too be a yeelding too the present affliction vpon hope to outweare it by length of tyme. But none of these twayne is the true patience which is allowed of God and meete too be in a Christen man as will appeere too the diligent reader of this present woork For the one is but a lingering in distresse without certaintie of good issue and the other is but a dulling and amazing of the senses too make mannes nature more stubborne against Gods hand which is too stubborne of it selfe alredye God therfore knowing the frowardnesse of mankind and minding eyther too bring vs home too himselfe or too leaue vs vtterly vnexcuzab 〈…〉 doeth in this booke purposely aboue all other parts of the holie Scripture bothe defend his owne Maiestie in mainteyning his ryghtfull soueraintie ouer all his creatures and also set downe a perfect paterne of patien 〈…〉 conteyning the due obedience and subiection of the creature too his maker These are the twoo cheef poin 〈…〉 wherevpon the whole booke of Iob is grounded In the discourse wherof there is shewed the incessant d 〈…〉 rousenesse and indeuer of Satan too bring man too destruction and mannes vnabilitie too stand against hi 〈…〉 without the speciall prouidence and protection of god VVhereof the first warneth vs to stand alwayes v 〈…〉 pon our garde that we be not surprized by our so suttle and cruell enimie and the other bereeueth vs of a 〈…〉 selftrust driuing vs too seeke our refuge and succour no where else but in god And too the intent wee may the more willingly suffer all crosses and take all things in good woorth at Gods hand it is shewed that God neuer forsaketh vs in our troubles but vpholdeth and maynteyneth vs euen in our vttermoste extremities by a secret and incomprehensible woorking not alwayes seene of the world nor presently perceyued of ourselues and that his afflicting of vs is not for anye hatred or ill will of purpose too destroy vs but of a fatherly louing kyndnesse too make vs knowe better bothe our selues and him which is the soueraine goodnesse and perfect felicitie and therfore that hee alwayes giueth them a happie ende too our singular welfare and saluation making vs too triumph victoriously ouer sin death hell the diuell damnation our selues and all the assaults of the world through the tryall of our fayth which by that meanes becommeth more fine and preciouse than golde Againe too the
properties of Hynds 777. b 34. I. Idiot An Idiot that hathe no reason is a miror of our nature 521. a 8. Ignorance Men can not iustly pretend any excuse of Ignorance 577. a 10. 722. a 19. Mens Ignorance reproued 694. a 51 The Ignorance of the heathen men is wilfull and much more of the Christians 6â—5 a 10. God sheweth himselfe so manifestly in all his workes as we cannot excuse our selues by Ignorance 785. a 55. Our ovvne vvilfull Ignoraunce maketh vs bold to carpe at Gods doings 785. b 23. VVilfull Ignorance serueth to condemnemen and not too excuse them 721. b 32. The innumerable varietie of Gods vvonderful works leaueth vs with out excuse of Ignorance if we glorisie him not 780. a 1. Mans misalledging of his ovvne frailtie and Ignorance 1. a 40. 12. a 20 Image VVe are the Image of God. 83. b. 20. Immortalitie From whence the Immortalitie of the soules proceedeth 141. a 47. b 10. 673. b 55. The Immortalitie of Angels proceedeth from God. 141. a 54. Impatiencie VVhat Impatiencie is 343. a 46. The cause of our Impatiencie 116. a 31 635. a 5. 668. b 25. 793. a 54. Impatiencie doth not vtter it selfe commonly at the firste brunt of aduersitie 22. a 46. It is not for man to be Impatient by striuing against God or too finde faulte with his doings 786. a 49. 801. b 19. 804. a 60. 805. a 6. VVhen God afflicteth vs vvee must be watchfull that vvee turne not aside vnto impatiencie and vvhy 728. b 45. 531. a 26. Impatiencie is a robbing of God of his right and a making of ourselues equall vvith him 635. a 43. Our grudging or pleading againste God through Impatiencie shall not auaile vs at all 725. b 16. VVho so euer is Impatient rebelleth against God. 729. b 36. The least Impatiencie in the vvorld is a defying of God and a condeÌ„ning of him to bee vnrightuous 793. a 38. There is not a worse thing than too grudge at Gods dooings through Impatiencie and why 694. b 52. To bee Impatient in aduersitie is a blaspheming of God a taking vpon vs to be Maisters and controllers ouer him and a condemning of him to be vnrightuous 152. a 38 033. a 15. 634. a 8. 694. a 2. 695. a 3. 793. a 38. 794. a b. The inconueniences of Impatiencie in aduersitie 85. b 60. The iust fruite and reward of Impatiencie 751. b 55. 755. a 36. 756. a b. 757. a 15. 788. a 52. 789. a b. 790. a 793. b 38. Inferiour meanes God can worke our saluation vvithout Inferiour meanes 677. b 54. VVhy God vseth the Inferiour meanes in sauing and preseruing his faithfull ones 678. a 38. God needeth not these Inferioure meanes to preserue the faythfull 677. b 22. Infirmities God knoweth our Infirmities better than our selues 566. a 29. Iniquitie Iniquitie doth nowe so ouerflowe that they which bee most shamelesse are most valiant 539. a 52. Looke more in Sinne and in Wickednesse Inquisitiue VVe must not be too inquisitiue of Gods doings 687. b 34. 688. a 43. b 38. Looke more in Seeke and Search Intent The good intent of man is nothing worth without Gods direction 48. b 12. The good Intentes of the Papistes 666. a 30. Inuentions Mens ovvne Inuentions must bee shunned 86. a 46. Mens folie in preferring their owne Inuentions before Gods vvorde 92. b 34 Iob. Iob was a frayle man as vve be 28. a 35. 56. Iob mainteining a good case mishandleth it and his friends mainteyning an euil cace handle it wel 1. b 56. â— 2. b 34. 814. a 13. Iob seemeth contrarie to himselfe but is not 533. a 35. Iob was rightuous being compared with other men 187. a 38. Iob liued in this world as it vvere an Angell of God. 570. a 29. Iob liued after the time of Abraham 3. a 30. Iob condemned of vvickeenesse bycause hee had not beene patient inough 714. b 50. Iob is blissed of God in all thinges 7. b 55. Iob shevveth that the reproches whiche men did vntoo him touched him to the heart 660. a 17. Iob renoumed among the people of Israell 2. b 25. Iob and Dauid tvvo mitrours of patience faith and hope 561. b 4. Iobs name interpreted 3. a 3. Iobs antiquitie 2. b 2. Iobs richnesse 6. a 34. Iobs faulte 663. a 58. 699. a 2. 813. a 59 Iobs constancie in eschuing euill doing good 20. b 11. 30. b 27. Iobs soundnesse in Religion and vprightnesse of life 2. b 11. 59. Iobs vertuousnesse and humilitie 6. a 45. 7. a 45. Iobs vertuousnesse is a condemnation to the whole lande where hee liued yea and to all vnbeleeuers and vvicked liuers 3. b. 53. 4. a 7. b 12. 6. b. 35. 20. b 4. Iobs friends torment him vnder pretence of comforting him 1. a 59. b 30. VVhy Iobes vertuous and vpright life is repeated 20. a 3. VVhy Iob is saide to haue vvithdravven himself from euill 40. a 1. VVhy God afflicted Iob. 205. a 6. VVhy some men haue ben of opinion that this booke of Iob was a deuised portraiture of patience and not a playne storie or thing done 27. a 4. Ioy. The Ioy of the worlde is a turning away from God. 510. â— a. The cause why the loye of this world is cursed before God. 509. b 50. 61. All men desire Ioy. 509. b 47. Looke more in Mirth Of Iudging Iudgement Gods Iudgements are executed both vpon good and bad 24. b 32. God hath alwayes left some records of his Iudgements in this life 375 a 51. Men must bee Iudged by God and not take vpon them to Iudge him 731. a b. God reserueth the Iudgement of mens sinnes to himselfe 681. a 41. Gods Iudgementes are not alwayes apparant â–ª 515. a 48. Hipocrites do scoffe out Gods iudge ments â—01 a 13. How God Iudgeth 168. b 35. No Court can saue the wicked from the Iudgement of God. 394. a 56. It belongeth only to God too Iudge whether we be good or euill 576. a 27. God executeth not his Iudgements in this world so that nothing bee out of square 337. b 26. God beginneth Iudgement at his owne house â–ª 812. a 14. God his Iudgements must not lie as it were buried and neuer too bee spoken of 573. b 46. It is common too the beleeuers and vnbeleeuers to Iudge of things in this world 521. a 39. Difference betweene the manner of Gods Iudging and the maner of worldly Iudges 681. b 19. Mans corrupt Iudgement 90. a 29. Hastie Iudgement condemned 88. a 1. 371. a 8. Hastie Iudgement is treason to God 400. b 58. The cause that men Iudge vnaduisedly of Gods works 756. b 15. 763 a 24. 768. a 10. VVee must not Iudge of Gods doings at the first sight 710. b 33. VVee ought too wishe for nothing more than to be Iudged at Gods handes especially if we haue recourse to his mercie 333. b 18. God doth not execute his Iudgements to the view of the eye 464 b 32. Men must not thinke
acknowledging him to be iust and vpright and not too grudge against him nor to fall striuing with him assuring ourselues that we shall always be vanquished in pleding against him So theÌ„ the thing that we haue briefly to beare in mind in this story is that God hath such a souerainty ouer his creatures as he may dispose of theÌ„ at his pleasure and that when he sheweth any rigour which we thinke strange at the first blushe yet notwithstanding wee must holde our peace and not grudge but rather confesse that he is rightuous and wait till he shew vs wherefore he chastizeth vs And here withall we haue to behold the patientnesse of the man that is set heere before our eyes according as S. Iames exhorteth vs For when God sheweth vs that we ought to beare all the miseries that he shal send vpon vs we can well afooâ—d to confesse that it is our dutie so to doe but yet there withall wee alledge our owne frayltie and wee beare oureselues in hande that that ought to serue for our excuse VVherfore it is good for vs to haue such examples as shewe vnto vs howe there haue bin other men as fraile as we who neuerthelesse haue resisted temptations and continued stedfastly in obedience vnto God although he haue scourged them eueÌ„ with extremitie Thus haue we here an excellent mirrour Moreouer we haue to coÌ„sider not only the patience of Iob but also the issue of it as Sainct Iames sayth For had Iob continued in miserie albeit that hee had had more than Angelical strength in himself yet had that bene no happie issue But when we see he was not disappointed of his hope and that he found grace bycause he humbled himselfe before God vpon the sight of suche an issue wee may conclude that ther is nothing better than to submit ourselues vnto God and to suffer peaceably whatsoeuer he sendeth vs vntill hee deliuer vs of his owne mere goodnesse And herewithal besides the storie we haue to consider the doctrine comprised in this booke That is to wit concerning those that came vnto Iob vnder pretence to comfort him and yet tormeÌ„ted him much more than did his owne miseries and concerning the answeres that he vsed to repulse their checks wherwith it seemed they would haue dauÌ„ted him But first of all as in respect of our afflictions we haue to note that although God send them and that they proceede from him yet notwithstanding the diuell also stirreth them vp in vs according as S. Paule telleth vs that we haue war against the spirituall powers For when the diuel hath once kindled the fire he hath also his bellows that is to say he findeth men that are fit to pricke vs always forwarde both to feede the euill and to encrease it So then we shall see how Iob besides the miserie that he endured was also tormented both by his friendes and by his wyfe and aboue all by such as came to tempt him spiritually For I call it a spirituall temptation not only when wee be smitten and afflicted in our bodies but also when the dyuell coÌ„mes to put a toy in our head that God is our deadly enimie and that it is not for vs to resort any more vnto him but rather to assure our selues that henceforthe hee will not shew vs any mercy See whervnto al the discours tendeth which Iobs friends layd afore him It was to make him beleeue that he was a man forsaken of God and that he deceiued himself in imagining that God would be mercifull vnto him Surely these spirituall battelles are farre more harder to be borne than all the miseries and aduersities that we can suffer by any persecution And yet doth God let Satan ninne so farre vpon the brydle that he also bringeth his seruants with him who giue vs such assaults as wee see Iob hath endured Marke well this for a speciall poynt But here withall we haue further to marke that in all this disputation Iob mainteineth a good case And yet it is more that Iob mainteining a good quarell did handle it il and that the other setting forth an vniust matter did conuey it well The vnderstanding of this will be as a key to open vnto vs all this whole booke Howe is it that Iob mainteineth the good case It is in that hee knoweth that God dothe not euer punishe menne according too the measure of their sinnes but hath his secrete iudgementes whereof he maketh vs not priuie and therefore that it behoueth vs to wait till he reueale vnto vs for what cause he doth this or that Thus is he in this whole discourse persuaded that God doth not always punish meÌ„ according to the measure of their sinnes â–ª and therevpon assureth himselfe that he is not a man reiected of God as they woulde make him to beleeue Beholde heere a good and true case notwithstanding that it be ill handled For Iob raungeth here out of his boundes and vseth such excessiue and outrageous talke that in many pointes he seemeth a desparate person And specially he so chafeth as it seemeth that he would euen resist god Thus may vee see a good case missehandled But on the contrarie part they â–ª that vndertake the euill case that is to wit that God doth alwayes punishe men according to the measure of their sinnes haue goodly and holie sentences and there is nothing in their whole talk which would not entice vs to receyue it as if the holy Ghost himselfe had vttered it For it is plaine truth they be the groundes of religion they treate of Gods prouidence they treat of his iustice they treate of mennes sinnes Thus see wee a doctrine whiche wee must receyue without gaynsaying and yet the drifte of it is euill namely for that these men labour thereby to cast Iob into despaire and to drowne him altogither But hereby we see that when we haue a sure grounde it behooueth vs to looke that wee builde vpon it in such wise as all things be answerable therevnto according as Sainct Paule sayth of himselfe that he builded well for as much as he founded the Church vpon the pure doctrine of Iesus Christ and therfore that it hath such a conformitie in it as those that come after him shal not make any other foundation eyther of chaffe or of stubble or of any other brittle stuffe but haue a good foundation stedfast and substantiall readie layd to their hand Likewise in our whole lyfe we haue to looke vnto this point namely that if wee be grounded vpon good and rightfull reason it behoueth eche one of vs to stande vpon his garde that he reele not ne wauer not one way or other For ther is nothing easier than to marre a good and rightfull matter so sinfull is our nature as wee finde by experience at all times God of his grace may giue vs a good case and yet we may bee so stinged by our enimies that wee can not holde our selues within our
is added in this place And herby we be admonished to haue an agreablenesse betweene our hearte and our outwarde senses True it is as I haue saide afore that wee may well withold our selues from yldoing that we may wel haue a fayre shewe before men but that shall bee nothing if ther be any hipocrisy or couert dissimulation before god when it commeth to the roote that is within the hearte VVhat must we do then VVe must begin at the foresayd poynt as I haue told you afore and then to haue perfecte souÌ„dnesse it behoueth that our eyes our hands our feete our armes our legs be answering thervnto so as in our whole life we may shew that our will is to serue God and howe that it is not in vaine that wee pretende a meaning to keepe the same soundnesse within And heere ye maye see why Sainct Paule also exhorteth the Galathians too walke after the spirite if they liue after the spirite as if he shoulde saye Verily it behoueth that the spirit of God dwell in vs and gouern vs For it is to no purpose to haue a gay life that pleaseth men and is had in great estimatioÌ„ vnlesse we be renued by the grace of god But what It behoueth vs to walk that is to say it behoueth vs to shew in effect by our work how the spirit of god reigneth in our minds For if our hands be stained with robberie with crueltie or with other anoyances if the eies be caried with leud vnchast lokes with coueting other mens goodes with pride or with vanitie or if the feete as the scripture saith be swift to do euill therby we well declare that our hart is full of naughtinesse corruption For it is neither the feete nor the haÌ„ds nor the eies that guide theÌ„selues the guiding of theÌ„ coÌ„meth of the mind of the hart VVherfore let vs indeuer to haue the said agreablenes which the Scripture sheweth vs when it saithe that Iob hauing this soundnesse plain meaning did also liue vprightly that is to say was coÌ„uersant amoÌ„g his neybors without any anoying of theÌ„ without seeking of his own peculiar profit kept an eueÌ„ hand with all the world Also ye see the reason why God proueth whether we serue him faithfully or no It is not for that he hath neede of our seruice or of any thing that we caÌ„ do But bicause that when we deale well with our neybours so as we kepe our faithfulnesse toward al meÌ„ according as nature it selfe teacheth vs in so doyng we yeld assuraÌ„ce that we feare god VVe see many which beare the face of verie zelous ChristiaÌ„s so loÌ„g as it is but to dispute and to hold long talke and to beare men in hand that they study to serue God to honor him and yet for all that as soone as they haue to do with their neybours a man shall perceiue what they haue in their harts For they seeke their own aduaÌ„tage make no coÌ„science to rake to theÌ„selues and to beguile folk wheÌ„ they haue them in their danger by what meanes soeuer it be Now then there is no doubt but that those which seke their own aduantage and profit are hypocrites and that their hart is corrupt how earnest christiaÌ„s soeuer they seme outwardly god bewrayeth that they haue nothing but dung and poyson in theyr hearts And why so For looke where soundnesse is there must nedes be vprightnesse also That is to say If the affection be pure within then wil it folow that wheÌ„ we haue to deale with men we shall procure the welfare of euery maÌ„ in such wise as we shal not be giueÌ„ to our selues to our priuate coÌ„moditie but shall haue that indifferencie which Iesus Christ auoucheth to be the rule of life and the whole summe of the law the prophets namely that we do not that thing to any other maÌ„ which we wold not haue done to our selues So theÌ„ we perceiue that by this coÌ„mendatioÌ„ of Iob many men are condemned for asmuch as the holy Ghost declareth that this maÌ„ had not onely a soundnesse before god but also an vprightnesse and plain deling amoÌ„g men This plain dealing which he speaketh of shal serue to giue sentence of damnation vpoÌ„ all such as are ful of maliciousnesse and vpon all such as passe not to snatche and rake to themselues the goods of other meÌ„ or which passe not to spoyle other men of their liuings This sort of men are condemned by this present texte For it foloweth that He feared God yea that hee was a man whiche feared God and withdrew himselfe from euill Now seeing that Iob had had the prayse of keping right and equitie among meÌ„ it behoued him also to walk before god for without that the rest is nothing worth True it is as I haue said afore that we caÌ„ not liue with our neybors to do harme to none and to do good to al vnlesse we haue an eye vnto god For as for theÌ„ that folow their own natur albeit that they be indued with goodly vertues for so wil it seeme yet are they â—uertakeÌ„ with self loue it is nothing else but vayngloriousnes or some other such respect which thrusteth them forward in so much that all the shew of vertue which appeered in theÌ„ is marred therby But although we can not haue the sayde vprightnesse without the fearing of God yet notwithstaÌ„ding the seruing of God the regarding of our neybors ar two seueral things in likewise as god hath distinguished them in his law at such time as it pleased him to haue theÌ„ writteÌ„ out in the two tables TheÌ„ let vs beare in mind that like as heretofore vnder the word vprightnesse the holye Ghoste ment to shew after what manner Iob liued amoÌ„g men so also when he saith that Iob feared God he meaneth to set out the religion that was in him And hereby we be warned that if we will frame our life aright we must first haue an eie vnto god then to our neibors I say we must haue an eie vnto god to giue our selues ouer vnto him to yeld him his due honor and we must haue an ey to our neybors to discharge our selues of our dutie towards theÌ„ according to that we be coÌ„maunded to helpe them and to liue in equitie vprightnesse finally forasmuch as god hath knit vs ech to other that euery man study to imploy his whole abilitie to the coÌ„moÌ„ coÌ„moditie of al. Thus ye see how the case standeth with vs in hauing of an eye both to God meÌ„ for the wel ordering of our life for he that loketh on himself is sure that he hath nothing but vanitie in him For if a man wer able to order his life in such wise as he might seeme faultlesse to the world yet notwithstaÌ„ding god disliked him what shal he gain by his ouerlaboring of himself to walk in such wise as al
heere before vs as a man rightly perfecte in pacience And for the better comprehending heere of let vs marke how Sainct Iames sayth that hee which hath not sinned with his tongue is perfect aboue all men And why so VVe see that forasmuch as men bee ouerswifte too speake insomuch that now and then a thing is spoken before we can conceyue it hee that is able to holde him selfe in so as no word slippeth from him but with good aduisemente and well set sheweth him selfe too bee indued wyth a singular grace Thus wee see what wee haue too note heere concerning Iob namely howe hee is so farre off from shewing any sturdinesse againste God that euen all hys wordes are so well ordered that whereas other men are light of speech and vnable too rule their tungs Iob humbleth hym selfe before god And heereby wee bee taughte too call vppon GOD too graunt vs the grace that wee may neuer cast foorthe any woordes that maye tende too the dishonoure of hys holy name For wee knowe that the tongue ought too bee dedicated chiefly too the honoure of god True it is that wee oughte too applye all our members therevntoo for like as hee hathe created all so is it good reason that all shoulde bee imployed too hys glorye But hee wyll haue our tongues too sounde in suche wyse in our mouthes as they may bee instrumentes too glorifye hym so as if wee applye them too the contrarye it is as muche as to peruerte the order of nature And forasmuch as wee bee gyuen too that vice as I haue sayde and there is nothing more difficulte than too withholde our selues from it Therefore wee haue so muche the more neede too call vppon GOD that hee maye gouerne vs in suche sorte as wee maye not vtter one woorde that shall not bee too hys honoure Furthermore if wee nowe and then conceiue some euill imaginations as it is not possible but wee muste needes haue manye wicked thoughtes considering our great frayltie and howe Satan eggeth vs to this or that let vs assure our selues that we are already faultie before God and that we must aske him forgyuenesse of it and yet therewithall fight valiantly still and thrust those things vnder foote and do according to that which was sayd yesterday For Iob not only rebuked hys wyfe but also discouered hir folly Therefore it becommeth vs to take good heede that we enter not into disputation and pleading against God but rather that we learne to bridle yea and to rebuke our selues Iustely Thus we see we must bee sharpe to condemne suche vice as is in vs And heerein wee see the beastlynesse that hathe reigned and reigneth yet still at thys daye among the Papistes For they say in their sinagoges that if a man fall in doubt whether there be a God or no or whether God be rightuous or no or if hee conceyue horrible and outrageous blasphemies in his head it is no sinne at all so he consente not to it vtterly If a man be tempted to strip his neighboure out of his clothes or to murther him or too blaspheme or to giue him selfe to whorehunting so as hee feele that his affections within him do carrie him away they say that all this is no sinne Must not suche folke needes be worse than brute beastes But I see one resolution whiche is common ouer all among the Papistes and well worthy are they of such resolutions forasmuche as there is nothing but hypocrisie in them by meanes wherof they make so light of sin as if it were nothing at al making it to be but a veniall sinne when a man hath offended God deadly whych is that if a man haue committed the horriblest sinne in the world he needeth but one sprinkling with holywater and by and by he is discharged towards God But for our parte as I haue sayde before let vs thinke that if we be prouoked by any wicked doubtingnesse wee bee condemned alreadye before god Then let vs preuent his iudgement and bee our owne iudges and yeelde our selues guiltie and yet in the meane whyle let vs not doubt but God hath mercie on vs and wyll hold vs vp in our infirmities conditionally that by the grace of his holy spirit we shake off all suche thinges and agree not to put the wicked imaginations in practize which we shall haue conceyued in our mindes Thus you see how we ought to deale in thys behalfe It is consequently sayde That three of Iobs freendes hauing hearde of all the myseries that were happened vntoo hym tooke aduyce to visit him And to what ende To haue compassion of hym and to comfort him It is a good likelyhood at the firste blush that God meant to releeue his seruant Iob when he sente men vntoo him that pretended to haue pitie vppon his miseries and were skilfull and wise to comforte hym as we well shall see by their discourses anon after howe they were exquisite persones And so a man might suppose that God would hencefoorth stretch out his hande vnto Iob to deliuer him from the miseries that hee had sente him But we see that this visitation of his freendes was to increace his miserie and to plundge him euen into the bottome of endlesse waues VVhereby we be admonished that if at any time we be in hope to be drawen out of our afflictions we must not thinke it straunge though the matter fall not out as we haue conceyued For wee see how Iob was disappointed of his hope which he had whē he sawe his friendes and how they became as Diuells too torment him more than he had bene tormented afore Yet notwithstanding their minde was not to do so neyther came they to mocke Iob they brought no malicious purpose nor wicked intente with them but they had a right and hartie good will and loue towardes him For it is sayd that their meaning was to haue compassion on him that is to say to take to themselues some part of his miserie so farre as was possible for them to beare such a greefe as if they had bene ioyned and knit togither in his persone Lo to what end they came and yet notwithstanding wee see how Iob had his affliction more grieuously increased by it Then let vs take warning by such example that although we be well minded towards our neighbours and be desirous to comfort them in their miseries yet God must guyde vs or els our sayd good intent will nothyng auayle vs Therefore when wee see our neighbors in any daunger or necessitie truely we ought to beseech God to gyue vs the grace to haue compassion of them and to succoure them but yet that is not all And wherefore Bycause we haue not the spirit of wisedome in so much that we go cleane awke and yet we beare our selues in hande that we do the best in the world when it shall be but too dryue a poore man to despayre which felt too much of hys miserie before VVe see how
perceyue not that God is our iudge and that it is hee wyth whom we haue to do Then is there none other remedie than that which I haue spoken of that is to wit that first of all wee bee as it were wakened oute of our sinnes for otherwise wee will neuer thinke of them to bee sorie for them But for as much as it may fall out that the diuell shall as it were so bewitch vs that when we bee constrayned to perceyue that all goeth not well with vs we shall become as amazed at it wee must come too the seconde poynt to say Alas poore creature art thou able to scape the vengeance of thy God VVhen all the worlde hath magnified thee yet shalt thou not misse to be condemned for the same So it is that al creatures perceiue thy shame thou must bee brought to shame before the little babes and euen vnto the beastes thou canst not shift thy hands of it And what shall become of thee when thou must bee faine to come before the heauenly Iudge Thinkest thou that he hath not a dreadfull iudgement of damnation against thee seing that thou continuest so in naughtinesse Thus see wee the meane to waken our selues when oure sinnes displease vs not ynough and when wee feele not so liuely and earnest a sorinesse for them as were requisite Thus we see that we must reason with God and not with men For we imagine our selues to haue the better ende of the staffe so long as we abide heere belowe and we trauell alwayes to that end according as our flesh and our nature is ouer much giuen that way For if a man bee rebuked he bestyrres him at him that spake to him and sayth Hast thou to do with that If thou looke well vpon thy selfe thou shalt finde more to bee blamed at home thou art too hastie vpon mee thou seemest as thoughe thou wouldest quarell with mee it seemeth that thou wouldest deface me Beholde how we snap at men if they rebuke vs Yea and wee will doo as muche to God specially if there be no man to accuse vs for then wee will not sticke to seeke still for suche a startinghole As howe VVhen a man considereth himselfe hee perceyueth well that if God punishe him hee dealeth rightly with him but then will he start out too the examining of his neighbours and hee will saye in himselfe is not such a one woorse than I or at least wyse as badde as I And hath not suche a one deserued as greate punishment as I Thus wee see howe wee labour alwayes too iustifie oure own cace by fleeing from god And therfore it behoueth vs to marke wel this lesson that we must not reason with men that is to say we must not stay there for wee shall gaine nothing by doing so but we must rather call home our wits and aduisedly say Alas I see well that my God scourgeth mee and therefore it behoueth me to be heedfull to consider his hande and therevpon to prepare my selfe to humilitie as I hauesayde alreadie Furthermore whereas I sayde that we shall bee the better touched by thinking vpon God my meaning is that we must know God to bee suche a one as he is For so long as men beare themselues in hande with this or that they disguise God by their false imaginations bending him as it were some reede and dalying with him as with a little babe Yea which worse is there is greater libertie vsed with God than with a little babe And where of proceedeth that outrage but of that we consider not his greatnesse Therefore we must not so surmyze of God as to presume to disguise him and to make him suche a one as our fansie and lust can away with but we must know him to bee such a one as he sheweth himselfe to be by his worde and we must also conceiue him after suche a sort as hee vttereth himselfe by his workes VVhen we haue well bethought vs of this it is certaine that our prattling will be well stinted wee will bee no more so pert and so rash as to come and pleade agaynst him or to beare our selues in hande that hee tormenteth vs without cause and that wee haue not deserued it Such maner self flatterings must be thrust downe all hypocrisie must be done away and we must be abashed and dismayd at the said greatnesse of the maiestie which we shal haue conceyued in our god Thus then we see a seconde poynt which is well worthie to bee noted which is that we ought to knowe God truly and not faynedly And here we see why Saint Paule sayeth that men vanished away in their own imagination namely bicause they transformed god For inasmuch as they robbed god of his glorie God also did put them to shame so as hee gaue them vp into a lewd minde by reason whereof they gaue themselues ouer to all villanie and shameful doings and cast themselues into such dishonestie as a man might be ashamed of their filthinesse And why so For sayth he they glorified not God but did wrongfully as it were deface his maiestie when they turned so his truth into a lie and transformed him in that wise Seing thē that this maladie is ouercōmon and euery man hath experience of it in himselfe therefore it standeth vs the more on hande to marke well this doctrine here that is to wit that when we thinke of God it must bee done with all reuerence to knowe him as he is and not as we falsly surmyze him too bee True it is that God sheweth himselfe too vs by his word but yet neuerthelesse we are vnexcusable if we cōsider him not in his workes also inasmuch as he hath not left himselfe without witnesse there as sayth S. Paule in the xiiij of the Actes where hee speaketh of the order of nature which is as it were a glasse for vs to behold god in S. Paule sayth then expresly that when God maketh the Sunne to shine when he sendeth rayne when he sendeth diuersitie of seasons when hee maketh the earth to yelde frute herein he leaueth not himselfe without good recorde but it is all one as if he should pleade his own cace and say VVhereas men haue not knowne my glory and maiestie nor perceyued that I haue all things in my hand to gouerne the things that I haue created there is no reason why they should alledge ignorance for by the verie order of nature they might haue perceyued how there is one creator whiche disposeth all So then let vs but open our eyes and wee shall haue proofes ynowe to shewe vs what the greatnesse of God is to the end we may learne to honor him as he deserueth Thus we see what Eliphas doth here And it is a lesson that will turne greatly to our profit if we can practise it throughly To be short then let vs beare in minde that as oft as there is any communication concerning God it is not moued vntoo
God sith he chalengeth it as his office to saue those that are in such distresse as they are able too indure no more True it is that God can giue his seruaunts such prosperitie as they shall neuer be disquieted but he hath rightfull reason to moue him not to doe it For wee see the pryde that is in mans nature and although it appeare not fully yet is the seede of it hidden there God therefore must remedie it and the meane thereof is to tame vs by affliction Surely wee shall see diuers that will suffer many aduersities and yet for all that bee neuer the more humbled For like as a restie iade will suffer himselfe to bee beaten and his bellye to bee ripte rather than hee will obey so is it with them that are stubborne too the vttermost But when it pleaseth God too tame men he maketh the afflictions to bee of force whiche hee sendeth too them so as they serue for medicines too purge them of the sayde pryde and presumptuousnesse whereout of they could not otherwise drawe themselues VVee see then howe it is not without cause that God dothe so exercise his children as euen too suffer them too bee despized too the worldwarde and too bee scorned and too bee quite and cleane without authoritie or credite and to bee shorte too seeme too bee vtterly forsaken of him VVhy then doth hee so Bycause they haue neede to bee in such aschole VVherefore sendeth hee them so many aduersities that they are fayne to sighe and grone and wote not on whiche side too turne them It is too make them too call vpon him and too flee vnto him for refuge VVee see then howe that by these afflictions wee bee taught first to knowe ourselues that we presume not any thing of our selues nor bee puffed vp with pryde and statelynesse and secondly not too take too muche pleasure in oure owne lustes but rather too forsake all worldly thinges and finally to call vpon God whiche is the principallest pointe of all For as long as men bee at their ease although they dare not say that they can goe beyond God yet by their doings they shewe themselues so sotted as they haue no minde too call vpon God nor to commende them selues vnto him Yee see then why God suffreth his seruauntes to bee afflicted in suche wise yea euen as to bee pinched with anguishe of hearte that they wote not where to become any more Therefore let vs beare this doctrine well in mynde considering â—hat it is so muche for our profite and furthermore aboue all let vs aduise oure selues too practize it at oure neede VVhensoeuer wee shall bee oppressed by men and when it shall seeme that wee must needes perishe seeing it is declared heere howe it is Gods office to lifte vppe them that are so oppressed and to recomforte them that are so in sorrowe let vs not doubte but hee will performe his promise for hee hath not forgotten his nature wee shal certeinely finde that hee will shewe himselfe to bee the same which hee was at the beginning And heere wee see also wherefore hee abaceth suche as are aduaunced too some dignitie or honour VVhen some man beholdeth suche backtumblings he thinkes it to bee but the wheele of fortune the wicked sorte grudge that God shoulde play so with men as with a ball but this happeneth by reason of the vnthankfulnesse of suche as are in hyghe estate For they forget from whence their welfare commeth and therevpon they bee so sotted with their greatnesse that they wexe stoute againste God and dyuers wayes fall too outrage and therefore God is fayne too abate suche manner of pryde And so wee see the cause that maketh God too pull downe those whome hee had exalted afore namely I say bycause they can not keepe themselues within the boundes of modestie nor giue the glorie vnto God nor know what they are of themselues and contrariwyse the honour that God hathe doone vnto them but forget themselues and aduaunce themselues without measure And therefore God is fayne to shewe them howe â—bey bee nothing and that they doe but beguyle them selues by their pryde And therefore let them that are aduaunced too hyghe estate beware that they walke in the feare of God and in carefulnesse Moreouer suche as are bace and despyzed haue inough wherewith too comforte themselues as I haue sayde in that they haue this promise that it belongeth too God too giue helpe to suche as are in distresse Lo what wee haue to marke And although this bee not done alwayes apparantly to the eye yet notwithstanding suche as are sorrowfull at the heart aright that is to saye whiche are so caste downe as they flee vnto God and seeke no reliefe but at his hande shall feele the operation of his doctrine And certesse all of vs in generall doe finde by experience that God lifteth vp them that are despyzed for what are wee by nature In what plight dothe God finde vs when hee adopteth vs to bee his children are wee not plunged in all filthynesse and infection And not onely so but also he is fayne to drawe vs out of the gulfe of Hell. By reason whereof it may well bee sayde that doubtlesse of nature wee bee cursed caytifes we bring nothing with vs but the image of deathe there is nothing in vs but sinne and specially as it is sayde in Ezechiell wee bee lyke a chylde that is newely come out of the wombe of his mother yea euen of a mother that is full of corruption insomuche as besides the other myseries wherein hee is wrapped he hath also all maner of filthinesse gore bloud and all maner of vncleannesse as the Prophete speaketh there VVee see then what our state is till God haue made vs cleane And so seeing that euerie one of vs alreadie knoweth in him selfe and in his owne behalfe howe God hath exalted vs calling vs to the hope of the kingdome of heauen and of eternall lyfe yea and that he hath plucked vs euen out of the bottomlesse pit of death and clenzed vs from our so stinking filthinesse haue wee not cause too hope for the like heereafter And therefore aboue all things when wee bee in suche distresse as wee can beare no more let vs then put vp our sute vnto him that it maye please him too succour vs and too haue pitie of vs VVee see then howe God regardeth suche as bee as it were the ofcastes of the worlde too the ende too succour them For it followeth immediatly that hee breaketh the determinations of the wicked too the ende that their handes shoulde not accomplyshe anye of their enterprises VVee see here yet one comfort more whiche it behoueth vs to marke well that wee may bee pacient in this world notwithstanding that our enemies assayle vs on all sides True it is that God spareth vs sometimes and that hee sheweth not open warre againste vs and that the wicked haue not alwayrs the power too persecute vs
teeth outwarde And therefore a man neuer honoureth God in good earnest vnlesse hee bee confounded in himselfe For the matter consisteth not altogither in saying that God must bee superior ouer vs and wee subiect to him as all other creatures are But wee muste yeelde him this honour which is specified here namely that he only is righteous and that there is nothing else in vs but all maner of wickednesse too the ende wee may haue our mouth shette and bee distitute of all excuse so as wee maye not make any account of our selues but acknowledge that nothing belongeth too vs but shame and that we deserue too be cast away as stinâ—â—ng and cursed creatures If we bee not come too this poynt it is no honouring nor seruing of God according as Saint Paule sheweth in the thirde to the Romaines For in speaking of Gods infinite glorie hee sayeth it becommeth vs too come before him with such feare and lowlinesse as wee may bee lyke poore offenders with halters about their neckes so as we shoulde go to hell if hee plucked vs not backe of his infinit goodnesse So then it is not without cause that God afflicteth his seruants and presseth them in such wise as hee bringeth them to this poynt too the ende hee may bee gloryfied in them As touching that he sayth that his wordes are swallowed vp it is as much as if he had sayd that he speaketh not Rhetorically as wee see some men do who are eloquent in setting out their own aduersities As for those that are Cokneys if they indure any little aduersitie they neede no man of lawe to pleade their case it seemeth to heare them speak that there are none but they on whom men shoulde haue compassion But they that can so well pleade and babble shewe well ynough that their aduersitie did not so greatly greeue them for had they beene touched in good earnest it is certaine that they woulde shewe that which is sayde heere And heere ye see wherfore it is expresly sayde in the song of Ezechias that hee had chattered like the Swallowes and that hee had no more had the voice of a man to vtter his conceyt but had beene so shet vp that time in sorow that he wist not what to say nor howe to couch his wordes to vtter what hys mynde was Let vs marke then that when God summoneth his seruaunts in suche wise hee sheweth himselfe to bee their iudge and pincheth them to the quicke as they are euen destitute of wordes and confounded and know not howe too expresse their meenings Although say I that God woorke so and that hee oftentymes deale roughly with vs yet notwithstanding let vs call to mind the conuenient remedie least wee bee put to vtter confusion And this is it that Sainct Paule meeneth when hee sayeth that God by his holye spirite gyueth vs gronings which are intollerable VVhen Sainct Paule speaketh of the prayers of the faythfull I meene of the better sort hee sayeth that when God maketh vs too pray earnestly then wee grone yea wee euen grone but wee haue not a woorde at hande for if a man shoulde demaunde of vs what is it that thou sayest VVhat is it that thou desirest of God VVe wist not what too say too him VVee muste keepe that as a thing locked vp so as wee cannot declare by woorde of mouth what wee ment too say Yee see then howe God remedyeth that whiche is spoken heere which is that although all oure speeche were swallowed vp yet hee giueth vs a meane too finde him and to get too him which meane hee alloweth and although that this kinde of language be not vnderstoode of men yea and that euen the partie himselfe which prayeth vntoo God bee intangled so as hee cannot vtter his woordes yet doth God vnderstand such maner of speech Nowe forasmuche as wee see that God heareth our gronings when wee bee so abashed that wee bee vtterly dismayde in our selues Let vs beare paciently the aduersities which hee sendeth vs seeing that hee giueth such successe as all of it redoundeth too our profite and welfare Lo what we haue too marke vpon this straine Heere withall Iob vseth certaine similitudes too shewe howe it is not without cause that hee complayneth so Hee sayeth will the wylde Asse bray when hee hathe grasse no more wil the Oxe when hee hath fodder And furthermore Can a man eate a thing that hath no sauour â—â— the white of an egge without salt By such similitudes Iob meeneth that both menne and beastes are glad when things fall oute too them after theyr minde or desire â–ª VVhat is the thing that the wilde Asse seeketh Hee desyreth pasture Therefore when he hath grasse at will he careth not to bray or to greeue himselfe VVhy so For he hath the thing that hee desireth An Oxe likewise is contented when he hath fodder giuen him But contrarywise sayth he howe is it possible that a man should be made to like of the thing that is agaynst him Verely wee will not eate of the meates that are vnsauerie If a man shoulde make vs to suppe off the white of an Egge it were ynough too make vs spewe for it were a thing that woulde go agaynst our stomacke Seeing that this worde betokeneth an vnsauerie thing what is to be sayd of a bitter thing that shoulde serue to choke vs But yet much worse are the miseries wherewith Iob was afflicted And therefore he concludeth therevpon that he woulde fayne haue his owne wishe which is that God woulde kill him at the first blow and not make him to pine away after that sort Yee see in effect what is ment heere And first of all let vs marke that this sentence is good and true yea and that the doctrine conteyned therein is verie profitable for it is expedient for vs too bee warned of our passions There are which stande much vpon the reputation of their owne vertues and therefore it is good for vs to knowe that we haue neede too haue our fleshly desires repressed VVhy so Too the ende that if things fall oute according too our mynde wee may haue skill to say Beholde God giueth vs our heartes desire and therefore wee haue whereof to reioyce And that if things fall out agaynst vs wee maye acknowledge and say beholde it is God that afflicteth vs VVherefore Euen bicause we haue offended him and hee will cut vs oute our morselles It is good therefore that these things here shoulde bee knowne vnto vs and that wee should minde them and that the remembrance of them should oftentymes bee renued And speciallye it is a great shame for men that they haue no discretion seeing that the brute beastes can shew them howe that according to their measure they haue some discretion True it is that there is no reason nor iudgement in an Oxe nor in an Asse Yet hath God giuen them a certaine witte whiche leadeth them thither as their nature goeth Nowe let vs consider
might men dispute vpon a shadowe But yee see that the Papistes fall asleepe vpon this disputation and yet in the meane whyle God ceasseth not on this behalfe to play the iudge not in iudging according too their lawes but in behauing himselfe according too his owne maiestie that is to witte in finding out that thing in men which wee can not perceyue But if our vertues were godly in deede that is too saye suche as might goe for payment before God that were somewhat But what when we shall haue prised them to the vttermost they shall be but smoke If they come before God all this must be layde downe Then let vs remember well how it is sayde heere that man shall not be found rightuous to God warde And to the intente wee may take warning heereby as ofte as any man speakes to vs of our sinnes we must not rest here bylowe but rather euery one of vs must summon himselfe before God that wee may knowe what maner of Iudge hee is For so soone as we take vpon vs to pleade against him we must needes be confounded as it were ouerwhelmed And Iob addeth immediatly That if a man would dispute with God hee should not answere to one point of a thousande True it is that this may well bee verefyed of God for wee may pleade faire and tell a long tale whereas ther shall be a thousand pointes that God will not once voutsafe to open his lips to reply vnto And that is verie true For all the coloure that we shall pretend to iustifie our selues may wel beare some countenaunce afore men bycause they see not so cleerely as were requisite but when we come vnto God all of it vanisheth away to nothing Let vs not thinke then that God is amazed at oure long and great babbling for when we shal haue cast our skum and whē it shal come to the point of excusing our selues and to giue credit to our vertues peraduenture it will seeme that God oughte to yeelde vnto vs Yea but in the meane whyle he doth nothing but laughe and mocke at all the vayne bragges that menne can alledge For all is nothing worth Thus yee see a good and holie sentence whiche is that if wee alledge a thousand articles God wil not answere so much as one of them VVhat is the reason It is bycause it is nother heere nor there in his sighte It may well be made account of before men But what for that God will not bee moued with it awhit Neuerthelesse the naturall meaof this place is that when we be come vnto God that is to wit in way of incountering against him we shall be so cōbred as we shal not be able to answer one only article of a thousand that he shal alledge against vs Surely wee be so hastie that we will needes fight with God before we can draw our sword as they say And we see it is so I pray you wil we not more streine curtesie to aduenture vpō a mortall man or vpon a creature that is nothing than vpon the liuing God If wee intend to make defiance to any man we will forecast thus Is he able to make his parte good howe may we compasse our intent This may turne vs to trouble or displeasure VVhen wee shall enter into dealings against men wee will make many discourses but if wee bee mynded to rush against God wee will step to it bluntly VVee see then heereby what rage yea euen diuelishe rage there is in men to matche themselues so against god But when we come to the push we shall fynd by experience what it is to iustle againste him and that it is no dalying with such a Prince Thus yee see what Iob sheweth here For first hee setteth downe mennes boldnesse at it may be perceyued and afterward on the contrarie part he setteth downe the comberance wherin they be when God maketh them to feele that he is rightuous and confoundeth them Then lette vs marke well that men are desyrous to pleade and dispute with God as wee see and yet notwithstanding that when they be once entred into the chalendge they must needs be ouerthrown and God will make them feele that they must bee confounded spyte of their teethe This is a verie needefull thing For I haue shewed alreadie that the foolishe ouerweening wherewith men deceyue themselues proceedeth of this namely that they regard not God but make their discourses thus yea verelye I am no woorse than other men and besides that if I haue vices I haue vertues also too recompence them withall The cause then why men do so ouersleepe themselues is for that they knowe not what Gods Maiestie is nor haue any liuely feeling of it to submit themselues therevnto Sith the case standeth so let vs marke well how it is said here that men are desyrous to stande pleading and disputing againste god And why is that For we be so blind as we can not see to our selues to say How now Behold ▪ God is able to ouerwhelme vs and to thust vs downe to the bottomlesse pit of hell and yet shall we go set ourselues against him But wee neuer thinke of that and therefore it is no maruell though we be so blynde Howbeit let euerie man bethink himselfe well and he shall finde that that is the reason If any man speake to vs of pleading against God nature it selfe teacheth vs that wee ought to abhorre it I say euen the wickeddest of vs VVe see of these Scoffers that haue nother conscience nor feare of God and yet notwythstanding there remayneth some kynd of feeling ingrauen in them by nature so as they bee abasshed and ashamed when it is sayde to them wilte thou pleade against God Neuerthelesse euen they also that seeme to bee good and discreete men will sometimes fall into suche manner of talke so as there is not that man whiche playeth not the horse that is broken loose in making protestation against god VVe see that euen the Prophets haue bene assayled with such temptations True it is that they haue resisted as it behoued But this kynde of conceite hath somewhat combered them so as they haue bene sorie nowe and then to see Gods iudgemente so straunge to them and that their owne reason hathe as good as caryed them awaye Seeing then that wee bee so inclyned to pleade againste God so much the better ought this doctrine to be printed in our remembrance that wee may bee restreined at suche times as wee bee tempted in that wise to reason againste God assuring oure selues that wee can gayne nothing by ought that we can do And if we be warned heereof wee shall not bee so greatly offended though wee see many leape after that sort out of their boundes For this stumblingblocke troubleth the weake VVee would faine that euery man confessed God to bee rightuous and that his mercie filleth the whole world and that we ought to glorifie him for the same But when it
in the middes of their distresses when God presseth vpon them If he heare them they will think they be stil shaken off and that God is not minded to pitie them If these temptations should last still it is certaine that wee should not misse but blaspheme god VVhen faith were once quenched we should needes go astray we should bee harried away with a hellish rage Howbeit when God woundeth the faythfull after that sort he by and by abateth the smart of the stripes healeth them And which more is we should bee ouerthrowne and flung downe to hell with the turning of a hande if God gaue vs not some tast of his goodnesse in such distresses Had Iob hild himself fast to this cōclusion that God intended not to heare him he had bene vndone and there had beene no more remedie with him Let vs marke then that hee was not possessed nor oppressed with such a despayre as hee vttereth here but that God made him to feele his goodnesse in some sort VVe see this yet much better in the person of our Lord Iesus Christ He sayth VVhy hast thou forsakē me And in deed he is there in extremitie as the partie that beareth the burthen of al the sinnes of the world Therefore it was requisite that for a while Iesus Christe should feele himselfe as it were forsaken of God his father But yet neuerthelesse he had a cōfort to the cōtrarie as he shewed by saying My God my God. So long as we cā call vpon God assuring our selues that he is our sauiour that we may preace vnto him so long doth faith beare sway and thereby wee bee perswaded that God hath not forsaken vs But yet in the meane while we ceasse not to haue this ouerheady passion wherein our flesh findeth it selfe as it were in a gulse so as it hath no light in respect of naturall vnderstanding nor in respect of aught that wee can see insomuche that when wee haue debated the matter throughly wee can conclude none otherwise but that God is agaynst vs that God is our enemie or at the least that God hath set vs in that plight as a pray gyuen vp vnto Sathan so as there is no more hope nor meane of recouerie Yee see then too what plundge God putteth vs howbeit but only in respect of our fleshly vnderstanding according too our owne reason for aught that wee can see by nature But God giueth vs as it were a sparke of brightnesse and hee giueth vs some feeling of fayth howbeit that wee neither know it nor can discerne it And here yee see why S. Paule sayeth that the sighes and gronings whiche God stirreth vp in vs too make vs pray vnto him are vnutterable that is to say they cānot be expressed Beholde a faythfull man that prayeth vnto God he sigheth and groneth and after what maner Beholde sayeth S. Paule when the faithfull person maketh supplication vnto God he knoweth not what he doeth it is a thing that outreacheth his mind al his thoughts not that wee become like brute beastes in praying vntoo God not that wee bee voyde of vnderstanding S. Paule meeneth not so but his intent is to say that God worketh after a straunge fashion when wee bee so ouercombered with our owne passions as wee wote not what too say nor see not any likelyhood that he will bee fauorable and mercifull to vs Now then when we be in such a pecke of troubles although our insight be so dimme as we cannot perceyue that God will supplie our infirmities yet neuerthelesse let vs tarie his leysure till he woorke in vs yea euen by some meane that is vnknowne too vs and too high for vs to attaine vnto Lo howe Iob pretendeth that hee beleeued not that God had regarded him nor heard him although he answered him To bee short hee doeth vs to vnderstand that this present temptation was so vnruly and excessiue as he forwent the whole taste of Gods goodnesse yea and that his fayth was as good as quenched as in respect of his owne naturall reason Not that it was vtterly perished but bicause it was as a little fire vnder the Ashes it was as good as choked If Iob were ouerwhelmed with his tēptation alas what shall become of vs If he whom the holy Gost hath set before vs for a mirrour of pacience was brought so lowe as to be falne into so deepe a pit of dreadfulnesse I pray you if God touch vs to the quicke must not we needes be more swallowed vp to that whirlpoole So muche the more neede then haue we to pray God to strengthen vs And though we light now and then into such temptations let vs not bee out of hart it is no token that God hath cast vs away nor that we be destitute of his holy spirite And why so For he vseth a wonderfull fashion of gouerning rescuing those that are his notwithstanding that in respect of their owne nature they haue conceyts and imaginations which dismay them and plundge them ouer head eares yea euen downe into hell so as there remaineth nothing for them to say but that the Diuell holdeth them as his slaues But what They haue their eyes so troubled for a time as they are not able to loke at him but they are as it were dazeled at it neuerthelater he leaueth them some feeling of his Maiestie to holde them alwayes backe that they should not vtterly despayre Thus ye see how the effect that we haue to marke is that in the middes of these great temptations where the Diuell shall haue wonne so much at our hands as that it shall seeme vnto vs that wee must be vtterly ouerwhelmed and that there is no shift to get out of it we must continue in calling vpon our God yea euen til such time as he haue giuen vs the light again which was as it were ouercouered in vs for a time Not that it was quite quēched as I haue sayd for what should haue become of vs if God should haue left vs vp for altogither ▪ but God suffereth the sayd brightnesse of fayth and of his holy spirit which he hath put into vs to be as it were stifled after the same maner that I haue alreadie declared by cōparison of a litle fire ouercouered with ashes in which cace the fire may neuerthelesse bee kindled againe in time Euen so is faith smouldred after such a sort as it sheweth not one sparke vntill God kindle vs againe chace away the darknesse where with wee were possessed and ouerwhelmed And after that Iob hath vttered this sentence he addeth Beholde be hath smitten me downe with a whirlwinde and wounded me without cause VVhen Iob sayeth that God had strickē him downe with a whirlwind it is to signifie that it is no wōder though he imagin that God is so sore agaynst him that he cānot by his natural reason hope for any fauour at his hād Do ye thinke it straunge sayth he that
him for handling vs to rigorously or else alledge some reason in our owne behalfe to iustifie oure cace withall VVhen we come not after that manner but with a settled purpose and mind to say Alas Lord as in respect of thy selfe I know thou proceedest not after the maner of men for what should leade thee to do so Thou knowest what I am thou knowest what is in my hearte againe it is in thine owne power to bridle me though I were the wickeddest caitif in the world yet coulde I not escape what shall I gayne then by striuing against thee For who am I I am but dust I am a poore mortall creature Lo heere a speciall poynt And moreouer if thou do but blowe vpon me I shall be right nought at al. Lord I know therefore and conclude that thou art not led by fleshly affection when thou scourgest VVhat remayneth then Make me to feele thy goodnesse VVhen we bee well assured of Gods rightfulnesse and therewithal haue this full purpose to incline our selues to stedfast trust in him Let vs not imagin that he heareth vs not or that he will not shewe vs mercie Thus ye see how wee may vse Iobs talke And after he hath sayd so he addeth Thy hands haue made me they haue fashioned me wholly round aboute and yet for all that wilt thou destroy me Heere he returneth to that which was declared yesterday For this matter hath bin touched afore and nowe he confirmeth it new againe and not without cause For it is a matter that ought to comfort vs greatly that if God vse rigoure towards vs he doth it not of any crueltie VVhy so for he hath a regard of his owne worke and of the thing that he made Therefore as oft as God striketh vs wee must alwayes thinke thus VVel then I made not my selfe God lifteth not him selfe vp against a straunge thing I am the worke of his owne hands And sith it is so it becommeth me to say that hee hath good reason to deale thus with me For he is not cruell it is certaine that he acknowledgeth his owne worke God doth as a man might say loke vpon him selfe and behold him selfe in men as it were in a glasse and it is not without cause that he looked vpon all that he made and found it good But man is his principall worke and the excellentest of all his creatures It was hys will to vtter that thing in him which he had put but in small portions both in heauen and in earth and all liuing wights in somuch that man is termed as the little worlde wherein we see so many wonderfull things as a man must needes be astonied at them Sith it is so wee must alwayes beleeue that God beholding hys owne woorkmanship in vs will be moued and inclined to doo vs good and to mainteyne vs For we know what is attributed to him in the holy scripture namely that hee preserueth that which he hath made and bringeth the thyng to perfection which he hath once begonne Then seeing the cace is so that hee hath vsed so singular fauoure towards vs there is no doubt but he will continue the same to the end Now we see that this matter that is too say this our considering that God made vs ought and can stand vs in great stead if wee applye it to good vse And heere yee see also why Iob maketh a larger discourse of it In this verse he saith Lord wilt thou deuoure me for so signifieth the hebrew word which we translate wilte thou destroy me seeing thou hast fashioned me wholly round about Hee meeneth that there is no fault at all too bee found For one may well make a goodly peece of worke but it shall not be so perfectly polished alike throughout there will be some part of it wherein he hath not vsed the like cunning If a man make a peece of fayre tapistrie ther shall be no more but the outside of it bewtifull to the eye that which is out of sight shal be altogither il fauored But as for man we see hee is polished through out from top to toe so as ther is one orderly workmanship in him thoroughout yea according to the order of nature and ther is no exception to be taken in him euen to the tippes of his nayles Iob therfore ment to expresse here the infinite wisdome of God which vttereth it selfe in the shape of man as if he had sayde Lord wilt thou destroy so excellent a work wherein a man may see thy wisdome thy power and inestimable goodnesse to thy glory VVilt thou take pleasure so in defacing thine owne glory which appeereth and shineth in men Now we see what his meening is howbeit hee addeth that which I haue touched that is to witte That God hath made him as clay and shall bring him to dust agayne As if he should say Lord were thy workmanship taken out of me what should remaine for my beginning is of the mire of the earth True it is that there is none but Adam that God made from out of the earth But heereby yesee from whence we haue our firste beginning VVe must all of vs come backe thither VVhē we bethinke vs from whence men are come and whereof they be made that is to wit of the earth let vs assure ourselues that the same is verified vpon vs al in general Now seing that God hath made vs of the earth let him take away that which he hath put to vs that is too say let hym withdraw his power wisdome and goodnesse whiche hee hath shed out vppon vs and wee must needes retourne from whence wee came The cace then standing as it doth will God destroy vs were it not as much as to deface his owne glory Yes if he did it without reason why For when he destroyeth the wicked and vnrighteouse it is bycause that as much as they could they haue blotted out the image that was printed in their nature And in deede Moyses declareth that God was sorie when he saw that men were corrupted after that fashion Behold sayth he God repented that euer he made man Not that there is any chaungeablenesse in God to repent him of his doing for he had well foreseene al things before the world was made But Moyses sheweth there that God misliketh men when they bee so peruerted and turned away from the soundnesse and rightuousnesse whiche hee had put into them Heereby then we see that God doeth alwayes acknowledge his workmanship in men howbeit that therewithall hee doeth alwayes vtterly mislike of their sinne the which proceedeth not of him nor cābe fathered vpon him And after this Iob addeth Hast not thou powred me out like milke Heere hee speaketh of mannes begetting whiche is a wonderfull thing whereat all oure wittes are confounded For to say that of mannes seede there shoulde ingender a liuing wight a wight so polished as there shoulde appeere suche an orderly disposition in him as might rauish
them Verely when the philosophers disputed of these things they sayd that Gods working in the begetting of men must needes be extraordinarie For there is no apparant reason how he should take so perfect and excellent a worke as mans body is out of a thing that is so bace of it selfe And although the philosophers say well that if a mā will haue any thing in nature it must begin of corruptiō yet notwithstanding ye see it is a fayre beginning that is cleane contrary to mannes reason It is true But it was Gods will to shewe them that euen the wisest of them shal be graueled when they come to the beholding of his works Neuerthelesse God graunteth to the philosophers in the meane while too vewe and consider many things which shal not be vnderstood of the common people and the vnlearned sort but Gods meening here is not to call vs to such a schoole VVhat then he ment to shewe the things that is auaylable for our saluation which is that we shuld first know what we our selues are and of what mettal we be made and secondly that in respect of the workmanship that is in vs wee shoulde behold the shape that God hath giuen vs to glorifie him withall to the end that none of vs nother great nor small learned nor ignorant and simple should haue any excuse at all For if God had treated of things ouercunningly the great clearks would haue surmised that they had atteyned too suche knowledge by their owne study or by reason of their greate discretion aboue other men But God setteth downe things heere in such a sense as there needeth no descanting vppon them afterward nor any such great speculation as the vnlearned myght say I neuer went to schoole There needeth no greate learning nor skill too vnderstand what is sayde heere Yee see then that the greate clearks shall be the more blame worthy if they perceyue not the things which the ignorantest persons ought too knowe And they also which haue not gone to schole shal haue no excuse to cloke themselues withall bycause the things that God setteth downe here ought to be knowne to vs all Thus ye see how we ought to inure ourselues to the speech whiche the holy Ghoste vseth heere by the mouth of Iob when he sayeth that God hath clothed man with skin and flesh and knit him togither with bones and sinewes For it serueth to expresse better what hath bene sayd afore that is to wit what difference there is betwene the seede of man and that which we see in mannes body Ye see the seede is but filth and corruption and ye see the flesh is liuely ye see there is skin there are sinewes there are bones Let vs consider a little what manner of workmanship there is in mens skinnes The very heathen were forced to say that suche as knew not that there is a soueraine Godhead might be conuicted thereof euen by one only nayle of a man without going any further Ye see our nayles are as it were superfluouse in our bodies and yet notwithstanding if wee looke well vppon our nayles we shall see a wonderfull workmanship in them For they serue to arme the fingers that they may be put to worke and hold whatsoeuer is necessary by bowing of the fingers Therefore it is certayne that a mannes nayle which is but a superfluitie is a lookingglasse of Gods prouidence to vs so as in the same wee may perceyue that he hath wrought in suche wise in vs as it is vnpossible for vs to knowe the hundredth part of the woorkmanship that hee hath put in vs Ye see then what is vttered here namelye that there is greate oddes betweene the seede whereof men are begotten and the things that are to be seene in mannes body But yet the cheefe thing is the Soule And that is the cause why hee sayeth Thou haste clothed mee For hereby Iob meeneth that the cheefe part of men consisteth not in the shape that is seene with our eye but in that which dwelleth within it For what importeth this manner of speeche and what is ment by saying Thou haste clothed mee It must needes be some guest that is lodged in our bodie And who is this guest It is the Soule VVee see then that the cheefe part of men is the Soule which God hath put into them There is so excellent woorkmanship in the body as wee must needs be astonied at it and what is to be thought then of that which surmounteth it and is farre higher and of muche greater woorthinesse Beholde the degrees whiche wee haue too remember So then although this manner of speeche as whereby God meant too teache the veriest idiots bee rude and grosse yet notwithstanding we see things still in them which are able to moue vs throughly to set our whole mynd vppon them though we were the sharpestwitted and finestheaded in the worlde But yet Iob expresseth further what the excellencie and woorthinesse of the Soule is when he sayeth Thou haste giuen mee life and grace and thy visitation hath preserued my Soule VVhen hee sayeth thou haste gyuen mee life he sheweth that the body were nothing no though it haue so goodly and wonderfull woorkmanship in it if it had not the liuelinesse that is shed into it Forsomuch then as God hath quickened vs therin he hath vttered his great goodnesse and we ought to glorifie him the more therein and to acknowledge ourselues bound vnto him beyond all measure True it is that wee haue muche more in vs than common life and if there were no more but that same mouing it were much of it selfe Let vs behold the brute beastes It is a great matter to say beholde a beaste shall come of seede that is too saye of corruption and although it haue not that which is in man I meane euen as touching the bodie yet hathe God put this mouingnesse into it VVee see that in the nourishment of beastes when they haue eaten grasse the same turneth into bloud into milke and into fleshe and afterward when the beastes bee killed they feede vs likewise VVhen we behold all these things euen that verie Beastlife as a man may terme it beare witnesse of Gods most excellent power and wisedome But there is much more in men than life And that is the cause why Iob sayeth expresly that God had giuen him life and grace For heereby he doth vs to wit that the life of men is matched with vnderstanding and reason And therefore it is saide in the first chapter of Saint Iohn That life was the lighte of men VVhen Iohn declareth that all thinges are quickened by the worde of God and that the sayde externall wisedome whiche is in God is the welspring of life and power hee sheweth that men haue not onely life so as they can eate and drinke but sayeth hee there is also a light shining in them By this worde light hee meeneth that the image of God is imprinted in
no cause at all According as at this day we see these Monkes and these hypocrites and all these Chaplaines of the papacie and as we see the whole rable of these superstitious cloysterers whiche haue their gaye deuotions and yet in the meane whyle some of them shall bee whorehunters some drunkards some full of crueltie and othersome full of treason and enuie So then they ceasse not to recken themselues for rightuous and they haue merites to sell and to depart with vnto other folkes Therefore wee must not thinke this straunge seeing that Saint Paule was so abused in that behalfe And heereby yee may see that there is so grosse hypocrisie in men as it is a wonder howe God should be so pacient as to beare with them so long as he doth But if this condemnation which God setteth oute vnto vs in his lawe bee vnknowne vnto vs howe should we attaine to the conceiuing of the iustice which is higher and straunger than that when it is sayde vnto vs Thou shalt loue God with all thy heart with all thy mynd and with all thy strength and thy neighboure as thy selfe there is no man but he confesseth it to bee good reason that we should keepe this rule For verie nature teacheth vs that wee bee created to the ende wee should mainteine the common societie that he hath ordeyned among mankynde These then are things that ought to be commonly knowne euen vnto little children But let vs come too the comparing of oure life with that whiche God commaundeth in his lawe and we shall finde that euerie one of vs is guiltie for our owne part And we come so farre short of performing all that God appoynteth vs as wee be not able to performe any one poynt no not euen so much as to thinke to do good For saith Saint Paule we are not able to thinke a good thought and we finde it ouermuch by experience VVhen we haue made this comparison yet do we continue dull still VVhich of vs feeleth himselfe wounded with so deadly a wounde as too saye Alas I must bee fayne to come before my God hee must bee my iudge and I haue nothing to alledge but I must bee driuen to confesse that I am more than conuicted VVho is he that thinketh thus No man Although men haue not doone any deede that is to bee condemned or to be blamed yet notwithstanding they ceasse not to be giltie in as much as it is sayde vnto vs Thou shalt not lust God hath not only forbidden vs to bee murtherers ▪ theeues whoremongers blasphemers and rebels against his word but he hath also forbidden vs to consent to any euill VVho so euer shall but caste aside an vnchaste looke the same is a lechor before god VVhosoeuer shall haue slaundered his brother or rayled vpon him or priuily hated him behold he is a murtherer VVhosoeuer wisheth other mens goodes although he neuer go about to take them yet is he a theefe alreadie And God hathe not onely sorbidden to desire to do amisse but he passeth yet further For hee hath forbidden lust that is to saye if we bee but tickled and stirred vp to any euill desire or lyking forthwith wee bee transgressers of Gods lawe But finally doe men consider this as I haue sayde heeretofore Seeing wee bee so blockishe as to haue no regarde of our selues and that the lawe is so cleere and large a looking glasse for vs to behold ourselues in I pray you who is he that can boast him selfe too bee rightuous and that hee is able too performe all that is in the lawe and all that God commaundeth Therefore wee must not thinke it ▪ strange if men can not cleere themselues of that which is conteined there And furthermore that we may take profit of this doctrine it behoueth vs to call to remembrance what we haue declared afore namely that Gods lawe is a sufficient perfecte rule whereby to liue a good and holie life that is to wit in respecte of vs Let vs marke then that the rightuousnesse whiche is conteined in the lawe may well be termed a perfect rightuousnesse yea in respect of men that is to say according too theyr capacitie and measure But this rightuousnesse is not answerable to the rightuousnesse of God nor equall with it it commeth farre short of it As how This will bee better knowen by the Angelles Yee see the Angelles haue no lawe written and yet they frame them selues too the obeying of god And heere ye see also why wee say in our prayer Thy will bee done in earth as it is in heauen For there is no gaynsaying God is obeyed fully and hee reigneth in Heauen Then doe wee desire to be conformable to the Angelles and that ought to bee ynough for vs for then shall wee haue suche a perfection as ought to bee in creatures Yea but is that as much to say as the Angels haue a rightuousnesse that maye fully match and bee compared with the rightuousnesse of God There is as great oddes betwixt them as there is distance betweene heauen and earth Although the rightuousnesse of the Angels be perfect in respecte of creatures yet is it nothing but smoke when it commeth before the infinite Maiestie of god Then lette vs marke well that the lawe which was giuen vs is a full and certaine rule wherby to liue well And whē wee can once do and performe that which is inioyned vs there then shall we be taken and reckened for rightuous before God in all perfection and goodnesse but yet for all that we shall not be so rightuous as to say there is any worthynesse in vs so as wee might deserue anything at his hand And why It is of his owne free fauoure that he sayth he that doth these things shall liue in them For God might exacte what he listeth at our hande and yet notwithstanding we can neuer say that wee bee not in his debt For wee bee his and what so euer wee bring vntoo him he will not accepte it excepte he list Although wee take it to bee as rightuous as any thing can bee and that too our seeming there be no faulte in it Yet will not God voutsafe to cast his eye vpon it except he list that is to saye except his owne meere grace and bountifulnesse do moue him to do it Now then we see howe there is a double rightuousnesse in god The one is that which is set forth to vs in the law wherewithall God contenteth him selfe bycause it pleaseth him so And there is an other secrete rightuousnesse which surmounteth the wit and capacitie of all other creatures In this respect Iob saith here If I be wicked wo vnto mee VVhy so For it is sayde cursed be he that performeth not all the things that are conteyned in this booke Cursed bee hee that worshippeth not god Cursed be he that breaketh the Sabboth Cursed be he that honoreth not his father and mother Cursed be he that stealeth other mens goods
brought backe to our birth to do vs to vnderstand that al the wit which we haue is Gods gift besides our nature And why Let vs looke vpon the power of men VVhen a little babe commeth out of his mothers wombe what wisedome bringeth he with him Verely some Philosophers haue well supposed that al the vnderstanding which we haue of our selues is but onely memorie and that it was requisite for vs to haue one sence inclozed in vs afore hand But yet is it to be seene that a childe hath lesse wit than silliest beast that is Let a man looke throughout all and he shall not finde any beast so brutishe nor so vnpurueyed of reason and vnderstanding as men are at their comming into the world Ye see then that man in himself is as it were the foale of a wilde Asse Let him â—ake as great account of himselfe as hee listeth but yet wee see what hee is neuerthelesse And howe is it that wee haue the spirit of vnderstanding when wee come too full age God must be fayne to giue it vs And so you see why it is sayde that the emptie man shall be indued with hart For in the Scripture this woorde Harte importeth vnderstanding Let vs marke then how it is shewed here that when we haue any wit or reason the same commeth not of our owne nature neyther do wee possesse it as though it grew vp with vs but it behoueth vs to know that it is an excellent benefite which God bestoweth vpon vs Seeing then that we haue it at his hande what an vnthankfulnesse is it of vs to abuse it against him Therefore let vs acknowledge his benefite in giuing vs wisedome and discretion when we come to age to knowe both him and our selues and to honour him Let vs learne then to hold our selues in humilitie and according as it pleaseth God too giue vs vnderstanding let vs acknowledge the same to come of him and let vs pray him to make vs to applie our wittes to such vse as we may alwayes walke after him and holde our selues vnder his awe vntill that beeing set free from this bondage of sinne we be conueyed into the heauenly glorie to beholde him perfectly as he is And now let vs cast our selues downe before the face of our good God with acknowledgement of our sinnes praying him to make vs perceyue them and to graunt vs the grace to applie our wittes and indeuer too consider what we be that is to wit wretched vaine and vnprofitable creatures vnable to do any thing of our selues so as he must be sayne to furnish and strengthen vs or else wee must needes vtterly quayle And that such knowledge of our owne weakenesse and feeblenesse may prouoke vs too returne with greater desire too the grace which our good God offereth vs seeking nothing but to bee filled with the same to the ende wee may honour and magnifie him in all respects vntill hee haue brought vs to the perfection wherevnto we bee called without swaruing one way or other for feare of turning out of the right way of saluation That it may please him too graunt this grace not onely to vs but also to all people c. The .xliiij. Sermon which is the thirde vpon the .xj. Chapter 13 If thou prepare thine hart and stretch out thy handes vnto him 14 If thou put the iniquitie from thee vvhich is in thy hande and that no vnrightuousnesse abide in thy tent 115 Then mayst thou lift vp thy face vvithout spot and thou shalt be sure and shalt not be afrayde 16 For thou shalt forget thy miserie and shalt no more haue it in remembrance than the vvaters that are passed by 17 And a time shall spring vp more bright than the noone day so shalt thou shine and bee as the morning 18 Thou shalt be safe bicause there is hope thou shalt dig a pit and lay thee dovvne safely 19 Thou shalt rest thee and there shall bee noman to make thee afrayed and many shall sue too thee 20 But the eyes of the vvicked shall sayle and forgo their refuge and their hope shall be turned into anguish of minde WEe haue seene heretofore the lowlinesse that ought to bee in men when they thinke vppon Gods works that is to wit that they must not presume to iudge of them after their owne fancie but they must vnderstande that forasmuch as Gods wisdome is infinite therefore they cannot comprehend the reason of his doings and that forasmuch as he is able to do all things no man ought to presume to let him but to giue him leaue to doo what hee thinketh good and al men ought to stoupe vnto him And now behold a second point which Zophar addeth which is that if we be desirous that god should be fauourable and merciful to vs we must seeke him with a pure and right meening minde and without hypocrisie Thus ye see in effect what is declared here And afterward for a conclusion he addeth that such as are smitten with Gods hand cannot excuse themselues howe soeuer the cace standeth that their owne sinne should not be the cause of all the miserie that they indure But verely such things are misapplied to Iobs person and yet notwithstanding the same ceasseth not to be good for vs Therefore let vs bethinke vs too profite our selues by it And first of all whereas it is told vs that God will be gracious to all such as seeke him vnfaynedly the same is often ynough warranted vs through all the holy scripture and God allureth not me vnto him to deceyue them when he sayth Turne vnto me and I wil turne vnto you Hereby he declareth that hee is alwayes willing and readie to do vs good if we let him not on our side So then let vs marke that whensoeuer we seeke God he will bee at hande with vs yea euen with all grace and blissing But wee must also marke the meane of seeking god For we see how men beare themselues in hand that they haue desired nothing but that God should be mercifull to them and that they haue bene desirous to yeeld themselues vnto him and that their cheef desire is to honour him and yet for all this they draw quite and cleane backwarde But in this text is declared in what wise God will be serued and what he requireth and alloweth And therefore he sayth that first of all wee must settle our heart and stretch out our handes vnto him and afterwarde put all wickednesse out of our hands that none may dwel in our houses Behold I say how men may obey God and not turne aside from him namely by beginning with the soundnesse of the heart bycause God abhorreth all dissimulation But contrarywise we see how hypocrisie reigneth in such wise in our nature as our hart shrinketh alwayes backeward and we make many countenances and many apish toyes and mowes so as it shoulde seeme we be altogither on fire with zeale to Godward and outwardly all
wisdome whervnto we cannot attayne in consideration wherof the same ought not to be made subiect to our vnderstanding neither ought God to yeeld vs an account of his doings But Iob repeateth againe That in him only is all power and all skill and rightnesse The second word which is set here commeth in the Hebrue of Beeing so as it signifieth Beeing and therefore a man may take it for all things that haue any seeming to be and yet are not firme and substantiall like as the creature may well make some shewe and seeme to flourish howbeeit the same is but a shadow it perisheth out of hand they theÌ„selues vanishe away vnlesse God maintaine them But in God there is an euerlasting firmnesse for it is he that euer hath beene and euer shall bee it is he also that giueth power too all creatures so as they continue in their state This sayde worde therfore is well deriued of Beeing Neuerthelesse it is oftentymes taken for Gods lawe and for instruction and it is also taken for a Princes commissioÌ„ or proclamation But wee haue seene heretofore that Iob speaketh not onely of Gods mightie power as who shoulde say he hath all things in his hand but also he sayd that he is perfectly wise that his prouidence is woÌ„derfull TheÌ„ let vs mark well that in this streyne he meeneth not to speake of Gods Beeing but rather of the vprightnesse or gouernment which he vseth For wee knowe that in asmuch as he is the Iudge of the worlde he must needes gouerne all things vprightly And so it is nothing but a repetition of the matter that had bene delt with before howbeeit not without cause doeth Iob repeate it For although Gods workes be before our eies yet is it hard to come too the consideration of them and when wee are com to it wee forget it by and by if the remembrance thereof be not refreshed in vs Then let vs marke well what this sentence meeneth that is to wit that in God is all power and also that the gouernment of the worlde belongeth to him too order all things with indifferencie vprightnesse VVheÌ„ wee shall haue recorded this lesson throughly wee shall haue profited greatly not onely for a day but for all the time of our life Also there is one speciall cause for whiche Iob repeateth this lesson For his intent is to enter into other of Gods iudgements which are straunger to vs than those that he hath spoken of and specially when hee sayeth That both hee that deceyueth and bee that is deceyued are both in Gods hande Yee see heere a thing that seemeth agaynst all reason namely that God hath the deceyuers in his hand and that he driueth them thervnto This semeth to be a point vtterly repugnant to his nature Iob theÌ„ hath purposely vsed this preface as it were to brydle vs that we should not râ—sh headlong agaynst God and that although wee bee troubled wyth some temptations at the first brunt yet notwithstanding we might be restreyned that we become not like many wilde beasts which lift vp themselues agaynst God rayling at him and blaspheming him if hee will not spoyle himselfe of his owne mightie power insomuch as wee see howe they are not ashamed to fâ—â—sh out this villanous and cursed speeche That they will not beleeue that God is rightuous if he bee the doer of all things specially so farre foorth as to driue forwarde the euill For by that meanes say they he shoulde be the author of sin and who is he that hath shewed that vnto them It is euen as much as if they would frame God to theyr owne fancie bycause they comprehende not hys wonderfull wisedome to honour the same though it bee hidden from vs Yee see then howe they be but arrogant beasts which cannot agree that God should be almightie except they might make him subiect too their owne fashion and fancie And as the common prouerbe sayeth none so bold as blind bayard O say they behold I conceyue it not And who art thou â–ª we haue seene this in sillie fooles For although they play the doctors in some one science or other yet notwithstanding they bee so ouerignorant as it is pitie to see and a man may perceiue how there is nothing but beastlynesse in theÌ„ yet neuerthelesse they will be so bolde as to say I vnderstand it not therfore I caÌ„not agree thereto But although it were the wisest and wilyest man in the worlde yet ought men to spitte in his face and to abhorre him if hee dare set vp his bristles after that maner agaynst god Now then we see that Iob hath giuen vs a good and profitable lesson namely that whereas he ment to say that God hath both the deceyuers and the deceyued in his hand he did put this preface afore it that all power and skil is in him Now let vs come to make comparison betwene our wits and Gods mightie power Are we able to inclose it in our brayne If a maÌ„ should go about to inclose it in heauen and earth it were to narrowe a roome for it And yet will a man aduaunce himselfe thither and I pray you is it not a monstrousnesse when a man knoweth no more whether there be a creator or no ne passeth what apperteyneth vntoo him Then let vs remember wel what is said here namely that although we think it very hard that God shoulde haue in his hande both them that deceyue and them that are deceyued yet is it so neuerthelesse VVhy For God were not almightie if things might bee done in this worlde against his will and without his medling in them For how were he almightie Yes truly but will some man say what reason is there in it Thou must seeke the reason otherwhere and bycause thou canst not attayne vnto it thou must with all lowlinesse honour that which surmounteth thy capacitie thou canst not stye aboue the cloudes God must be acknowledged to bee wise and almightie and if thou perceyue not the reason well tarie thou his leysure with silence and quietnesse vntill hee discouer that thing vntoo thee which as yet is vnknowne For what is ment by this saying that we shall behold that thing face to face which we cannot see now but as it were through a glasse or dimly would we make the scripture false â–ª These vaiâ—-glorious beasts that deface and darken the prouidence of God vnder colour that they conceyue not the reason of it and that they cannot brooke that which is coÌ„teyned in the holy Scripture would haue God to reserue nothing to the last day And why do they not finde fault with him then for not making them greater clerkes seing that men perceiue them to be so ignorant and dulheaded Although they make a greate shewe for they haue neyther iudgement nor discretion in deed although men haue them in estimation whether it be in way of scorn or otherwise yet is it to be seene that they
the stockes sayeth he And why is that He sayeth that God sheweth nothing but signes of wrath against him And forasmuch as sentences are oftentymes giuen by writing Iob hauing an eye to the common phrase of his country sayeth that God writeth bitternesse against him that is to say that he chargeth him with the greeuousest crymes that could be deuised Like as a iudge that abhorreth a wretched offēder which is before him inhaunceth his offences and goeth about to shew that they be so outrageouse as they cānot be punished too rigorously According heerevnto Iob complayneth that God writeth so ouerrigorous a sentence against him as it is ynough too make a mans heare stand vp stiffe vpon his head And he addeth further that he reneweth the remembrance of the sinnes of his youth of purpose to make him possesse them And what doeth this Making of him to possesse them import It is as much to say as I cold not be stripped out of my clothes but I must also bee as it were bound Like as when a man is in hys house for when he is abrode in the feeldes hee is after a sort stripped out of his possessions euen so doest thou Lord make me to keepe possession of my sinnes That is to say I cannot be rid of this cursed and vnhappie possession of my sinnes I am so wrapped in them as I cannot get out of them Heere Iob acknowledgeth that God hath iust cause to scourge hym but yet for all that he ceasseth not to be out of pacience and to chafe And therefore so much the more ought wee to stande vpon our gard seeing that hee which was the singular mirroure of pacience was neuerthelesse prouoked too such temptations But now let vs come to knowe why he speaketh of the sinnes of his youth There are two reasons The one is bycause that in that age the lustes are seene to be whotest And for that cause also it is sayd in the Psalme How shall a yong man order his wayes euen by keeping thy word VVhy is there more speaking of yong folke rather than of others It is bycause that mannes nature which is alwayes sinfull and wicked doeth then cast vp his greatest froath and hath then most boyling affections and therefore hath neede of strongest bridle Forsomuch then as men committe most faultes in their youth Iob speaketh precisely there of And here ye see also why Dauid saith Lord remember not the faults of my youth He speaketh expresly of that age bycause hee knewe hee passed it not without offending God many wayes For there is greate vnaduisednesse and vnruly lust wherewith a yong man is blinded insomuch that he thinketh that nothing is vnpossible to him there is no stayednesse to rule hym withall but there is excesse of ouerweening and such other like things And so ye see one reason why the sinnes of youth are spoken of heere The second reason is that Iob ment to declare that God brought all his sinnes too rememberance as if he should frame an inditement of all the faultes that he had done euer since he was a child And in so doing he complayneth of ouergreat rigoure as if he should saye Lorde though I haue erewhyles doone amisse well thou hast bene so gracious to me as too bryng mee backe and to reforme me to thy seruice wherefore then doost thou gather a beadroll of my faultes whyche ought to haue bene forgotten VVherefore commest thou to lay them before me agayne Seeing thou hast pardoned me them is it meete that I should be intangled in them new agayne Yee see then whereat Iob amed And heereby we be taught that when God writeth bitterly against vs that is to say when he sheweth vs all the signes of rigour and that we be lothsome in his sight wee must not thinke wee haue gayned aught by finding fault wyth him For wee haue well deserued much more and that is the poynt that we must alwayes come backe vntoo Furthermore of whome is it long that God writeth bitterly against vs and that hee vseth not his accustomed sweetenesse which he is wont to vse towards those that are hys Of whome is it long say I that he sheweth not hymselfe so sweete but of our selues For Gods pressing of vs with his iudgemente is bycause hee seeth well that wee haue neede of such and so vehement a remedie And for proofe therof it is no easie matter to meeken a man that is so giuen to pride God then writeth bitterly against vs to the end wee should bee vtterly abashed and yet in the meane while he ceasseth not to receyue vs to mercie True it is that he will hyde himselfe for a time as hee hid hymselfe from Iob according as he will say heereafter Wherefore hydest thou thy face from me But let vs marke that after God hath hid his face away so for a season he will shewe hymselfe graciouse and pitifull towardes vs yea verely when he perceyueth it to be meete for vs It is true that he maketh delay and letteth vs linger in payne but he wil helpe vs in conuenient season Then let vs marke that whensoeuer God wryteth bitterly against vs it is to assuage the miserie within a while after according as it is his office to put vs into the graue and too pull vs out againe They that abide in condemnation haue no will to come to Gods mercie and to the redemption whyche he hath purchaced for vs and that is the cause why they be shet out In the meane time we haue whereof to thanke God hartily for somuch as wee see that beeyng woorthy too bee condemned at hys hande wee are neuerthelesse acquit See howe God allureth vs dayly VVhen wee come too a Sermon there he sheweth vs what we be and what oure sinnes and vices are there hee condemneth vs and dayly pronounceth many sentences against vs insomuch that we cannot open the holy scripture but we shall find some condemnation there in euery leafe On the other side we cannot so couer our vices but God will shewe vs them beholde thou hast doone suche a saulte beholde thou haste committed such a sinne See I pray you how our Lord dealeth But hath he once made vs ashamed of our sinnes By and by after hee sheweth vs that he will bee mercifull to vs for our Lord Iesus Christs sake Thus yee see what ought to make vs to magnifie hys goodnesse Furthermore although hee bryng oure olde sinnes too remembraunce agayne lette vs assure our selues hee doeth vs no wrong therein nother haue wee any cause too replye agaynst hym but wee haue so muche the more cause too blisse hym in that wee see that when hee hath once forgyuen oure olde sinnes he receyueth vs still to mercie for euer after In what state doeth God finde vs when we come out of our moothers womb It is true that the naughtinesse which is in vs is not yet perceyued but yet haue we the seede thereof inclosed in vs so as we
shewe vs which waye is good for vs too go yet wee go quite contrarie Beholde a horrible vengeance And yet wee see dayly that such as are wilfull and haue often tempted God by reiecting his grace are in the ende forced to fall into such a blindnesse as they do no more discerne ne can any more beleeue the doctrine of fayth Also heere ye see that it is not a common gift vnto all men to beleeue the Gospell VVe see the woorde of God is preached and shoulde there be any gainsaying if men were not wilfull and frowarde VVhereas God declared himselfe to be a father and a Sauiour and aboue all thing whereas he seeing vs full of sinnes giueth vs a warrant of oure saluation in the person of his sonne assuring vs that although we bee full of all iniquitie yet notwithstanding our Lord Iesus Christ hath satisfied for vs so that by the meanes of his death and passion we be set cleere and may appeare before gods iudgementseate and bee hilde there for rightuous and giltlesse I pray you if we were not vtterly brutish which of vs woulde not giue eare to it with earnest desire But we see that the Gospell is despized yea that many conceyue such rancour agaynst it as they would rather pluck God oute of his seate than submit themselues too hys doctrine And whereof commeth this but that it is not in mans power too beleeue the benefite vntill it bee giuen him of God and that when men are left to themselues and giuen vp too lewde minde they must needes reiect all goodnesse and chooze all euill and altogither too their owne destruction Forasmuch as wee see this let vs humble our selues For he that will aduaunce himselfe in his owne conceyte must in the ende be bereft of all vnderstanding For it behoueth vs to keepe our allegeance vnto God when he hath giuen vs a right minde cleere vnderstanding and good reason and at the leastwise wee must confesse that the same commeth of him and pray him too continue it in vs and not suffer vs too abuse so singular a gift but rather cause vs to applie it to the right vse namely by yeelding our selues to his obeysance and by sticking throughly to his doctrine Ye see thē what we haue to do when we see so many poore blinde soules wandring ouer the fieldes and not able to discerne any thing who euen though a man would guide them shew them the right way woulde neuerthelesse draw still the contrary way I say we must acknowledge that we our selues shoulde doo the like if God did not by strong hand hold vs and drawe vs to himselfe For it is not ynough for him to call vs and to shew vs which way we should go but he must bee faine to draw vs also as the holy scripture sayeth that is to say he must giue such an operation too the knowledge which hee offereth vs as we may be touched with it and oure harte as it were tyed to it Therefore after that God hath taught vs what to doo hee muste also immedatly therewithall giue vs a minde to followe the good And so as I sayde wee may gather a good and profitable lesson of this saying That the wicked wyll not beleeue And why Bicause hee is deceyued with vanitie And the reason is added expressely bycause that when a man is forepossessed by naughtie affections and snarled in many errours and corruptions yee see he is like a desperate person there is no comming to him to shewe him his errour Howbeit wee bee deceyued with vanitie before hande by nature what bring wee out of oure moothers wombe when it is sayde that there is nothing but foolishnesse and vntruthe in our vnderstanding Beholde a generall sentence too shewe that as soone as wee bee borne into the worlde we bee quyte and cleane voyde of truthe afore hande vntill suche tyme as God haue reformed vs And why wee go on forewarde altogither vntoo euill And therefore wee shoulde bee shet vp in this condemnation all the sorte of vs were it not that God did drawe vs oute of it by hys mercie For wee are all of vs deceyued by vanitie and none of is fit to receiue that which is good true and profitable for our welfare But if wee bee intyced to manye deceites Satan will beguyle vs out of hande As howe Marke mee a yoong man that hath liued in simplicitie all his lyfe or that hath not liued any long tyme As for example admitte there bee a yoong man of twenty yeares age that hath bene well brought vp from the beginning and hath not tasted of false doctrine nor of other wicked things Although that suche a one seeme to bee sufficiently well disposed to receyue goodnesse and too yeelde himselfe teachable Yet muste God bee fayne to woorke in him or else he can neuer come to good And why For oure nature is forwarde vnto euill and altogither gyuen vntoo it as I sayde afore But if there bee any one that is wylye and full of naughtinesse and hath bene nuzled in wicked doctrine and superstition as wee see the Papistes are that is muche more These Clawebackes and Hypocrites that are armed a long time afore hand against God and carryed headlong away in theyr errours haue in such wyse applyed theyr whole indeuor too intangle themselues in the snares of Satan as it is not possible to get them out agayne Then is it certaine that these sorte of men do muche lesse beleeue as wee see by experience For God dooth still shewe fauour to those that haue had any simplicitie but as for those that are so sotted in erroure and wholly giuen too it the iustice of God must needes bee shewed vpon them except it bee his pleasure too woorke after a woonderfull fashion according as hee can well drawe whome hee listeth out of the bottome of hell But when hee doeth so it is a miracle well worthie too bee knowne and magnified Neuerthelesse wee perceyue that whiche is sayde namelye that the wicked man shall not beleeue after hee is once sotted in vanitie I say wee perceyue that God executeth his vengeance vpon suche as are hardened in euill by long continuance in it Nowe when we heare this wee haue cause too thanke God for drawing of vs too the knowledge of his Gospell and for giuing vs a minde to cleaue vntoo it For that commeth not of our selues it is a speciall gifte of the holy Ghost Moreouer also wee bee warned to keepe our eyes open that Satan dazell vs not by setting his erroures and deceyts in our sight And why For if wee suffer our selues to bee misseled and deceyued willinglye the mischeefe must needes be increased euen till it come to the proofe wherof Eliphas speaketh here that is to wit till wee bee disfurnished of all reason and bee no more able too beleeue that whiche is for our welfare but sette our selues quite cleane against it If we will not
double VVhere are we when we see such things VVee be astonished wee be at our wits end and as they say we know not which way to turne vs So then if wee iudge of present things by our naturall reason wee must needes be as it were rauished and the holie Scripture telleth vs wee shall be so And although God suffer vs to haue experiēce of it yet hath he also voutchsafed to warn vs by his woord that our wits shall be troubled and as it were dazeled if we looke vpon things as they seeme to be now and go no further Therefore let vs marke well this sentence where it is sayd that the ryghtuouse shall be astonished when they see God afflicteth his children after that sorte And in verie deede there is this point also that the crosse misliketh vs according also as we terme all such things aduersities as mislike vs or are harde and combersome Now in asmuchas wee shunne afflictions after that sorte needes must wee be as it were caryed away with astonishment by reason of this gaynstryuing that is in our nature when we see that God afflicteth his children after that maner and layeth vpon thē with great strokes For whē we see that our Lord spareth not those whom he hath chozen to himself and to whom he hath giuen the grace to walke purely in his feare and seruice we doubt of our selues I say that when we see that wee are in forced to be astonished But what a thing were it if we had not learned this lesson VVe might be ouertaken with such a feare as wee should neuer returne into the right way againe VVherfore let vs take warning before the blow come And when wee see good men handled roughly at Gods hand let vs not therefore be offended and set al at randon But let vs keepe our selues from tarying in that myre and let vs vnderstand that it behoueth vs to passe further and to come to that which Iob sayeth and to follow it that is to wit what soeuer come of it we must not ceasse to lift vp our selues against the despizers of god And hereby ye see wherein the faythfull differ from the faithlesse For they may seeme too bee bothe in like cace to the worldwarde But what Some there be that are vtterly plundged ouer head and eares in this imagination that God gouerneth not the worlde when he sheweth not himself as a iudge but winketh at things and specially when his children are oppressed without releef wheras in the meane while the wicked haue their full scope and the bridle layd looce vppon their necke without any redresse of things There are that rest vpon that point and cannot rid their hands of that trouble and temptation VVhat behoueth it vs to do then As a man that is in the myre muste be fayne to wade out by force till he come to firme grounde as it is sayde in the fortith Psalme Euen so when wee feele that the Diuell goeth about too make vs sinke into the deepest of the bottomlesse pit and by that meanes would driue vs to despayre let vs streyne our selues I say let vs inforce our selues till we be come to the point that wee haue wonne so much as to be able too say yet will God neuer forsake his seruants though they seeme to be oppressed for so will it seeme in deede and that he sheweth not himselfe too be strong ynough to susteyne thē continually with his hand and to make them feele at length that they be deliuered and that after a woonderfull fashion Marke I say what our exercizes are marke in what battels God intendeth to imploy vs That is to say when we see things confuzed in this world and are greued at it for a time we must labour to releeue our selues vntill wee haue gotten the victorie of such temptations And now Iob expresseth more at full that whiche he had touched breefly saying that the rightuouse shall hold on his way and that he whiche hath cleane handes shall be strengthened Behold a verie profitable lesson For what causeth many men to step out of square but bicause they would be recōpenced at the first day And if God cōtent thē not after their own appetite they thinke it labour lost to serue him that they ought not to take so much peynes seing there is not more wages for the good than for the bad So then impacience causeth many men to be greeued and turne backe yea lose their corage though they haue begon well to folowe god VVherefore let vs marke how it is sayd here that the rightuouse may take some conceyt too disquiet them selues seing that good men ceasse not to bee persecuted in somuch that God seemeth either too haue forgotten them or else to be become their aduersarie seing he persecuteth them after that sort But although the good men feele thēselues greeued for a time yet must they strengthen themselues again vntill they haue cōcluded to hold on their way that is to say to continue throughout and although they see the way wherthrough they must passe to be full of thornes and bryers so as they must be fayne too leape ouer hedges Rocks and Diches yet must they not ceasse to continue in Gods seruice For if that were not what triall and examinatiō of our faith should there be VVere we as it were in a faire medow that we might runne along the riuers side in the shadow and that there might be nothing but pleasure and ioy in all our whole life who could vaunt that he had serued God with good affection But when God sendeth vs things cleane contrarie to our desire and that we must be fayne one while to enter into a quamire another while to marche vppon rugged stones and anotherwyle too bee combered with bryers and thornes whē we must be fayne to meete with hedges and diches and to leape ouer them and when we shall haue traueled a greate while it shall still seeme that we haue gone verie little or nothing foreward yet we see no ende of our iourney behold it is a troublesome tēptation to vs that couet to walk according to Gods wil. And why so Bicause we haue not vtterly renounced our selues He that hath not yet learned to tame his affectiōs to subdue his will to the seruing of God notwithstanding that it be hard for him to doo knoweth not yet in good earnest what it is to liue well and faithfully So thē let vs practize that which is spoken here of holding on our wayes that is to say of knowing that if wee be desirouse to rule our life according to Gods lawe the way is verie difficult and it will not be done without many lets and hinderances and yet we must be firme and constant to hold on our way still Now sith that God sendeth his children such triall that is to wit that hee suffereth them to be in much vexation and yet neuerthelesse they must hold still to their tackling
mudder but of the iniuries that are notorious whiche are knowne ouer all the Citie euery streete rings of them euery man speakes of them And they that are so misused make such outcries as many men may be witnesses of the wrongs that are done them Beholde the very necessitie of them is so extreme as it appeereth playnly that it is high time to helpe them now or neuer for they be readye to runne out of theyr wittes and yet of all the while God maketh no countenance that he is minded to helpe them it should seeme that their crying is in vayne and that it is but lost time for men too resort vnto god VVhen men see this what shall they say but that God worketh not after our maner and that all our wittes must needes be dazeled at it Therefore let vs learne to honor the wisdome which wee cannot comprehende and to say Lorde it is true that our flesh and our nature prouoke vs to grudge against thee but yet must not wee rule thee after our appetite VVherefore wee will waite paciently till thine houre come and then wilt thou worke as thou knowest to be profitable and expediēt This lesson is wel worthy to be noted For we see how hastie we be And besides that if a man do but touch vs with his finger wee bee so wayward as there is no calling vpon God with vs If hee help vs not out of hād as soone as we haue but cast foorth some sigh we thinke he doth vs great wrong Seeing then that there is such hartburning in vs and that our passions are so excessiue wee haue so much more neede to marke well this lesson where it is sayd That men crie from out of the Citie yea euen they that are already at the poynt of deathe and yet God dispatcheth them not from theyr sighing after that sorte but suffereth men too tormente them still If this seeme straunge to vs first we must vnderstande howe oure Lorde hathe threatned that suche as haue not pitied their neyghbours shall crie and not be heard themselues For he sayth the poore haue desired you to shew thē mercy but when they came to find any fauor at your hand you became cruell to them your eares were deafe to all their requests and therfore the time wil come that you shall cry and no man shall heare you VVhen we heare such threatnings of God it behoueth vs too looke whether those that crie and lament haue not vsed crueltie towards other men and if it be so there is no reason why God should not punish them so as they might sob sigh and yet not be succoured So then whereas it is sayd here that the cries went vp to heauē and that the parties which cried were put too extreme paine let vs consider a little whither they were worthie to be so hādled and therwithall let vs acknowledge that God is a iust iudge Furthermore if it cannot bee sayde that God suffering of vs to bee so oppressed is too punishe vs As it may come to passe that suche as are so greeued and oppressed haue alwayes beene gentle and louing and not doone anye such wrong or iniurie too their neighbours as maye bee worthy of such punishment that is to say that is knowne of then lette vs reuerence the woonderfull secretes of God sith it is not his wyll that wee should knowe the reason why hee dooth so Beholde I saye howe wee ought too practize this sentence Therefore if wee bee afflicted and crie vntoo God and yet can perceyue no willingnesse in hym too helhe vs let vs not thynke that he hath forgotten vs nother let vs be out of hart VVhy For hys prouidence passeth oure vnderstanding And therefore we must learne to holde our selues quiet euen when wee see the graue afore vs and haue cried and besought God to haue pitie vpon vs Yea and then also if he seeme to be shet vp in heauen so as wee perceyue not his hande to gyue vs any ease let vs not ceasse to sue to him continually and we shall not be disappointed of oure hope Yet notwithstanding it behoueth vs too mount aboue all mans vnderstanding And this is it also why S. Paule sayth that According to the example of Abraham we ought to hope aboue hope VVee haue the like to marke in this text For so long as men will be selfewise it is impossible for them to trust in God or to rest vpon his goodnesse or vppon the saluation that is promised them And why For God to exercise our fayth will make vs to bee beseeged of a hundred deathes so as we shall bee as good as swallowed vp into the gulfe VVhat is to be done then Let vs learne not to iudge of oure saluation which we looke for at Gods hande after our owne mother wit and reason for that it is too small a measure But let vs practize this lesson of S. Paules of hoping againste hope Do we not see a whit God seeth for vs Is there no meane for vs to escape God will finde a meane Is deathe to our seeming readie to catch vs God is able to remedie it Although we know not after what manner yet is it not for vs to scan of it But let vs do God so much honor ▪ as to beleeue that hee will saue vs beyonde all that man can conceyue yea euen in such wise as wee shall be compelled to be rauished with woonderment For behold also how it is sayd of the welfare of the Church that when the faythfull bethinke them in what sort God hath deliuered them they shal take it as a dreame insomuch as the thyng cannot bee comprehended by mans reason bycause it is not according to the order of nature Beholde I say howe we ought to keepe ourselues quiet that we may rest vpon Gods goodnesse and feede our selues with the hope of the promises that hee hath gyuen vs Yea and when wee crie vnto him and hee maketh no likelyhoode of hearing vs let vs not ceasse to continue our sute still and to hope beyond all hope that is to wit beyond all that we can see or discerne Thus muche concerning this text Nowe it followeth that suche as doo euill shunne the light and bide themselues as a theefe that alwayes seeketh for darknesse and night and whē the day commeth he thinketh it to be the shadow of death The aduouterer and whorehunter watcheth till the euening shette in that hee may shrinke intoo the brothelhouse Lo how men hate the light in doing euill And to what purpose doth Iob speake it heere To shewe vs that God iudgeth not the worlde after such maner as Eliphas speaketh of For as wee haue sayde Eliphassis meening was that things are ruled in suche wise here bylow as men may perceiue that God guideth and gouerneth all things True it is that wee may well perceyue it howbeit not by our mother wit. Our faith muste bee fayne too reigne in that behalfe and wee
whole heauen And that is bycause the skie turneth about vpon the pole that is there For like as in the wheeles of a chariot there is an extree that runneth through the midds of them and the wheeles turne round about the extree by reason of the holes that are in the naues of them euē so is it in the skies It is manifestly seene that is to say they that are wel acquainted with the course of the firmament doo see that the skie turneth so about For on the North side there is a Starre apparant to our eye which is as it were the extree that rūneth through the naue of the wheele about the whiche the skies are seene to turne There is another pole hidden vnder vs whiche we cannot perceiue and that is called the Antartik And why Bycause the skie turneth about that also as though one extree were put through bothe the wheeles ▪ as hath beene sayde afore VVhen I speake of this course of the Heauen I meane not the daily course of the sunne that we see for the sunne hathe a peculiar moouing by it selfe but this is an vniuersal mouing for the whole cope of Heauen And the sayd two starres are as it were fastned to those places so as they do not remoue nor stirre Thus ye see why Iob sayth That God hath spred out the Heauen vpon the Northside And why speaketh hee so of it Bycause it is suche a miracle as ought to amaze vs True it is that men haue some experience of it whiche causeth them to speake of it But yet doth this so wel disposed order shewe that there is suche a wisedome in God as wee must of force cōfesse that the same surmounteth all reason of man and that we ought to do nothing else but honour our gods greatnesse which is so vttered in the creation of the world And that is the cause why he sayth that be hath founded the earth vpon nothing For wherevppon doeth the earth rest vppon the ayre Like as wee see the ayre aboue vs so is it likewise on the other side of the earth so as the earth doeth as it were hang in the midd◠of it True it is that the Philosophers make muche disputing why the earth continueth so seing it is in the very bottome of the world and they say it is a maruell that it sinketh not considering that nothing vpholdeth it Neuerthelesse they are able to yelde none other reason than is seene in the order of nature whiche is so woonderfull a thing as men are forced to be abashed at it and to mount aboue themselues too glorifie God acknowledging that there is an infinite wisdome in him So then we see whervnto Iobs woords tend namely to shew that hee was not so beastly as to deny Gods maiestie but that he acknowledged his glorie Howebeeit his meaning is too say that the whole cace standeth not in treating of it generally but in applying of it too right vse according as wee will speake more fully of it to morrow if God giue vsleaue Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him too make vs so too feele them as wee may come with all humilitie to seeke help in his mere mercie and not wander to and fro but bee so cast downe in our selues as wee may seeke altogither to bee releeued by the grace of our Lord Iesus Christ dayly profit in him more and more till we be fully restored by him assuring our selues that as he hath already begonne the good that is in vs so will he also continue the same and correct all the faults and imperfections of our flesh euen til he haue brought vs to the perfection wherevnto he calleth vs after hee hath rid vs cleane from all the letts which hinder vs and drawe vs backe from comming vnto him That it may please him to graunt this grace not only to vs but also too all people and nacions of the earth bringing backe all poore ignorant soules from the miserable bondage of errour and darknesse c. The .xcvj. Sermon which is the second vpon the .xxvj. Chapter 8 He bindeth the vvaters vpon the Cloudes and the Cloud sinketh not vnder them 9 He holdeth backe the face of his throne and spreadeth a Cloud vpon it 10 He hath set bounds about the vvaters vntill that lyght and darknesse be consumed 11 He maketh the pillers of heauen to shake and maketh it afrayd at his threatening 12 Hee clyueth the Sea by his povver and appeaseth the pryde of it by his vnderstanding 13 He hath garnished the heauens by his spirite and with his hande hathe he formed the slipperie serpent 14 These are but the outleets of his wayes and hovve little heare vvee of them and vvho is hee that can vnderstand the terriblenesse of his povver YEsterday I began to shew after what sort wee ought too profit ourselues by that whiche is conteyned in the workes of God which is to consider them reuerently and too yeelde him the honour that he deserueth For if we thinke neuer so muche vpon the miracles that God doeth and yet in the meane whyle honour him not what shall wee bee the better for it Then let vs learne that as oft as gods works are set afore vs it is to the end that we should know his maiestie and yeeld him his worthy prayse Iob hath tolde vs that the earth is founded and settled vnto this day by a wonderfull meanes VVe go vppon it dayly and yet there are very fewe of vs that thinke vppon that which hath bene spoken that we might fare the better by it Againe when it is sayde vntoo vs that God bindeth the waters in the Cloudes and yet the Cloudes sinke not behold it is a miracle that wee see dayly with oure eyes and yet no man thinketh vpon it but very slenderly so as it slippeth away from him and the sayd power of God is not honored at our handes For this cause Iob minding to protest that he was none of the number of them that passed brutishly through the world without knowing their maker saith I know that God byndeth vp the waters in the Cloudes But forasmuch as this is a wonted thyng to vs we make no greate reokening of it howbeeit that in the meane whyle God ceasseth not too shewe vs a maruellous power in so doyng Is it not a miracle that the waters should hang after that sort in the ayre and abyde fast there VVe see that the waters do flow yea that the ayre is so fyne and thin as it gyueth place continually to them and the waters are of their owne nature heauier than the ayre And therefore the waters ought of reason to fall downe Neuerthelesse wee see they are hilde there as it were in Tubbes according as it is sayde in the Psalmes For the Prophet meening to expresse the miracle whiche is misknowen of men vseth that similitude Now then we see what this
verse importeth where it is sayde that God byndeth vp the waters in the Cloudes yea euen without sâ—nking of the Cloudes Thys is to shewe vs that as oft as the Cloudâ—â— gather in the ayre and we see the waters iÌ„nclozed in them and yet the earth is not drowned by them that commeth too passe bycause God stretcheth out hys hand And thereby let vs knowe that hee sâ—eweth hymselfe to vs and would make vs too perceyue what power he hath namely an infinite power and meeneth to wake vs bycause that when the wether is fayre and cleere wee regarde it not nother perceyue his glory that sheweth it selfe after that maner And therfore he myndeth to teach vs after another new fashion by shetting vp the waters in that wyse and by lodging them in the ayre so as they hang there and are hild as it were in a bottle tub or barrell By the sight heereof God vpbraydeth vs with oure vnthankfulnesse and calleth vs home to him shewing vs that in all caces he hath a wonderfull power But we see and see not If any man aske how the thing that Iob speaketh of is possible VVee bee conuinced by very reason and it is a thing that appeereth euidently that God is aboue the order of nature and yet for al that there is none of vs all that is touched at it nother do we acknowledge him but by compulsion Herein therfore it is to be seene that men as much as in them is do darken Gods glory and thrust it vnder foote And so much the more oughte we to be warned to marke the thing that is tolde vs here when we see the alterations that are in heauen earthe God could well make the ayre alwayes close or alwayes fayre that there should neuer be Clowde But it is hys wyll to haue chaunges For if thinges continued at one stay we would fall asleepe and wee woulde imagine that fortune gouerned But now in such varietie we bee constreyned whither we will or no to thinke that Gods haÌ„d worketh and that he is not ydle in heauen that he hath not only created the world once afterward let it alone there but also that he disposeth al things and guideth his creatures after such a sort as he wil haue vs to know that he is neere at hand to vs Lo then whervpon we ought to muse when we see the skye troubled and Clouds thickned in the ayre and rayne and alterations of seasons namely that by that meane our Lord sheweth himself to vs and draweth vs vnto him bycause wee consider it not ynough of our selues Thus ye see what we haue to mark in this streyne And it is sayd that hee withholdeth the face or sight of his throne and putteth a clowd before it when it pleaseth him The Hebrew worde that Iob vseth signifieth sometimes to shet vp and sometimes also to ioyne or câ—ose together â–ª as wheÌ„ a man maketh Barres of yron for a building to ioyne the timber woork and the stones togither shetting them one within another that they may holde fast with the morter It is sayde then that God maketh such a barre at the foresyde of his Throne for heauen is termed his seate Not that hee is inclosed in it for wee knowe that hee filleth all things and that his beeing is so infinite that it is spredde through the earthe as well as through heauen but to teache vs to looke vpward wheÌ„ we intend to thinke vpon god For such is our infirmitie and rudenesse that insteade of exalting God wee dayly abace him So theÌ„ as oft as there is any speaking of him it behoueth vs to lift vp our mynds to worship him with all reuerence we must not thinke vpon earthly things to surmise aught of him after our owne deuyce and fansie Loe why Gods throne is in heauen according as the scripture sayeth It is not saye I for that hee is shet vp there but to shew vs the highnesse of his maiestie to the ende wee should not surmyze of him after our owne fashion and after our owne rude grosse and beetleheaded wit as men terme it To be short it behoueth vs to mouÌ„t aboue all creatures if wee intende to thinke vppon God rightly â–ª But now let vs come to the sentence where it is sayde that God hathe made a barre in his Throne And truly if wee marke well the order that is in heauen it is a thing that ought to rauish our wittes All the Philosophers haue bene very inquisitiue curiouse in searching what the heauen should be and of what nature it is But all is but coniectures so as the beste conclusion that wee can make is to acknowledge that God hathe made there such a principall peece of woorke as it behoueth vs all to wonder at it confessing our selues vnable to compreheÌ„d so hygh so profounde and so secrete a thing And so it is not without case that Iob intending to magnifie the maiestie of God speaketh heere of the sayde Barre whiche he hath made in the foreside of his Throne Afterwarde he addeth now agayne that God spreadeth out a cloude vppon it when be listeth VVhen wee see the sayd alteration it is not to the end we should knowe that God hath stablished an order in things and that when hee had once created the world he ment to be ydle euer after but that he dayly guydeth and gouerneth all things that he hathe once created holding his hand continually bothe vppon heauen and earth and vppon all things else and shewing himselfe to be our father making vs to feele it So theÌ„ let vs not be so blinde in loking vpon the skyes as not to perceyue the liuely image of Gods maiestie and of the wonderfull power that he sheweth there â–ª For it were better for vs that our eyes were picked out than to haue the fruition and sight of these goodly works of God except we proceede to turne them to our behoofe by mounting vp too the authour of them The brute beastes shall beare no blame for their hauing of the lyght that is bycause they haue no reason to know the workemayster But on our parte it is certayne that there shall neede none other thing to condemne vs before God and to take all excuse from vs but that besides our eyes hee hath also giuen vs some reason and vnderstanding too comprehende the woonderfull things that he sheweth vs bothe aboue and beneathe Ye see then whereof we haue neede to be warned And for the same purpose is it that the ho 〈…〉 Ghost setteth before vs this varietie which is in heauen wherof we wil speake yet more hereafter To be short the chiefe poynt of our life is that beyng partakers of all the things which God hath created to our vse we shoulde learne to magnifie him that hath giuen vs such grace and not possesse his creatures without dooing him homage for theÌ„ Lo in effecte what is shewed vs heere Iob addeth immediatly that
this that wee become like swyne filling our bellies and pampering our selues with Gods benefites and not thinking one whitte vppon the things which he sheweth vs to the eye that is too witte that wee cannot lyue one minute of an houre but by myracle For it is he that brydleth the sea in suche wise God therfore to stirre vs vp too knowe his power doeth well suffer the sea too passe his boundes At the reporte hereof we thinke or ought to thinke if wee bee not too blockishe what letteth that the lyke happeneth not to the whole worlde but bycause God maynteyneth the order of nature whiche he hathe set for our safetye So then all woulde becoome one gulfe and lake were it not that Gods hande ruleth it from aboue Lo howe wee ought too profit our selues by the souereyntie whiche God hath ouer the sea and the waters too the ende wee may knowe what fatherly care hee hathe of our lyfe and feeling how muche wee are bounde vntoo him indeuer â—oo serue and honour him and too walke in his obedience with all warinesse Furthermore if any manne reply that these are common things and needelesse too bee preached of as nowe bycause euen yong children doo knowe them it is so muche the woorse For if we neede not too haue gone too schoole nor too haue learned any deepe cunning for the knowing of a thing that is so common and ordinary with all men and yet shewe in effect that wee beare it not at all in remembrance are wee not so muche the more vnexcusable Thus then we see that the cause why our Lorde telleth vs such things as euery man seeth and deholdeth is bycause it is as muche too say as that wee doo wickedly abuse the sight that hee hathe giuen vs forasmuche as wee profite not by the beholding of his creatures too magnifie him in the power that hee sheweth there Therefore although it bee no greate matter too our seeming too knowe that the sea and the waters are so restreyned that the earthe perisheth not yet notwithstanding it is greate wisdome too conceyue well thereby â–ª that God therein declareth him selfe too bee our father and protector giuing vs suche experience of his goodnesse and power as it becommeth vs not too bee asleepe at it VVhen wee haue these thinges well printed in our myndes wee haue profyted well not onely for a day or twoo but also for all the tyme of our lyfe For as the scripture sayeth it is perfect wisdome too marke well Gods workes and too referre them too their right end Nowe it followeth immediatly that the pillers of hcauen shake and that bee maketh them afrayde aâ— his voyâ—e After that Iob hathe spoken of the order that is dayly seene in the worlde hee addeth immediatly that men see suche mouings in the thuÌ„ders and tempests and that God maketh the heauen and ayre so to shake as it seemeth that all shoulde sinke which thing is done after an other diuers maner to make vs perceyue his mighty power strength at leastwise if we had wit and reason to consider it Surely heuen is not vpheld with any pillers but it is a similitude that Iob vseth heere bycause great places huge buildings which caÌ„not stay vp themselues are borne vp vpon pillers like as if a man should build a great temple it had nede to haue pillers to beare vp so great a weight EueÌ„ so is it with the heauens which seeme to bee as a building that requireth to haue pillers yet it hath none but the power of God suffiseth this building whervnto meÌ„ caÌ„not attayn And in good sooth what power haue men to build but by following that which God hath shewed them and yet is the same but a small spark of the infinite power wisdome that are in him Men then caÌ„not make a hall of a huÌ„dreth foot in length and bredth without pillers but behold the heauen is of infinite space in coÌ„parison yet we see it is borne vp by the only power of god Therfore where as Iob speaketh of pillers his meening is that if it please God to send any tempest or thuÌ„der the ayre roreth with it and it is after a sort as if the foundations and pillers of heauen were shaken to the end we might know that god is high aboue all dwelleth there to gouerne althings Not that he is shet vp there as I sayd but too the intent that thereby we might take warning to lift vp our harts and minds to think vpon him to honour him with all reuerence and humilitie and not imagin any fleshly and earthly thing of him VVe see then that Iobs meening is that like as God on the one side sheweth vs his power by holding the Sea as it were in Cheynes and by limiting it within bounds which it cannot ouerpasse so on the other part when it pleaseth God to make the thunder to rattle and to moue any tempest in the ayre theÌ„ it semeth that al should go to wrecke and that nothing shoulde bee able to stand any longer Thus yee see another particular wherin God maketh vs to perceyue his mighty power And truely the heathen men had good skill to confesse the same not through any finenesse of witte but only by common experience saying that when men heare the thunder and tempests they must maugre their harts be fayne to feele some inkling of the Godhead Lo how the heathen men haue spoken â–ª Yea and euen the despizers of God filthie and beastly folk which seeke nothing but to mocke all religion blearing out the toung at God and at all that caÌ„ be sayd concerning his gouernment in the order of nature euen they I say are abashed at the hearing of the thunderclappes as experience sheweth vs VVhy so Bycause our Lord giueth a token of his excellent power And that is the reasoÌ„ why Iob besides his discourse of the continuall order of nature addeth nowe further the tempests thuÌ„ders lightnings to shew that although men despize God wilfully and be so hardharted as they wil not perceiue what God sheweth them yet when god maketh the pillers of heaueÌ„ to quake shoting forth such thunderclappes as it seemeth that all shall go too wrecke men are then inforced too conceyue some feeling of the godhead and that there is some soueraine power aboue which ouerruleth al. For things passe not at aduenture therfore there must nedes be some wil and wisdome that gouerneth them Lo to what purpose this sentence is alledged to vs And therby we be warned first how brutish our nature is Is it not a pitie nay rather an ougly thing that whereas we bee reasonable creatures yea and seeme to haue such wisdome as we should be able to coÌ„prehend all things and thervntoo God giueth vs so great signes of his maiestie bothe aboue and beneath manifesting himself vnto vs and beyng alwayes at hand with vs yea and vttering himself after so familiar a maner vnto vs as
at the last day Thus yee see what Iobs meening is Notwithstanding it is not necessarie as nowe to stande vpon all the things that are spoken heere For the intent of the holie Ghost is not to shewe vs the cunning of such mynes It would be a verie small profit if I should bestow three or foure Sermons too teach you too seeke out the mynes of gold and siluer For it is not the thing that we haue to seeke and euery man would not occupie himself in that trade So then we must not stand vpō euery peece when wee finde mention made of mynes of gold and siluer or when it is sayd vnto vs that there is gold or grains of mettall to be found in the sand or in some ryuer But it ought to suffise vs to see that God hath put such secrets in nature to the ende to be magnified by vs Thus ye see the effecte that we haue to beare in mynde which is that if we ought to acknowldge Gods infinite power and wisdome yea euen in the least things in the world Muche more ought we to do it in the secretes that are so strange to vs as is golde and siluer and such like things For then ought we to be more moued and our mynds ought tobe better wakened that we may the better perceyue and vnderstande the inestimable power of our god For oure Lord will not haue vs dullardes like blocks of wood but he would haue vs to behold the workes of his hand And indeede it is good reason that wee should knowe them and thinke vpon them yea euen in such wise as we may yeeld him his due glorie and be moued thereby to know what the worker is so as we become not like the vnhappie wretches that walke in the worlde treading Gods workes vnder their feete and knowing not his Maiestie Therefore let vs not bee so brutishe but at leastwise although we be not so heauie and grosse as not to consider Gods maiestie and power in common and base things yet whē we come to things that are strāge to vs let vs be moued in that case and begin to consider that there is a God that worketh by wonderful means Or otherwise our vnthankefulnesse wil be vnexcusable if we thinke not vpon it But therwithal let vs mark that God wil not haue our mynds tied to the things of this world he had leuer that we shuld come vnto him that we should know how to profit ourselues by the warning that he giueth vs VVese then that the principal poynt which we haue to marke in this strein is that when we meete with any of Gods high and excellent works we shuld set our mynds vpon thē to consider them wel and that in considering them we shuld also glorifie god It is sayd expresly that God hath bounded the darkenesse Yee see howe darknesse hideth all things In the day time men may discerne white and blacke asunder but when night commeth beholde all things are defaced oure senses fayle vs we discerne not a man from a stone wee discerne not a house from a hill But yet for all this the darkenesse whiche bereeueth menne after that sorte of their syght and discerning is bounded and God setteth it a stinte in the ende Heereby Iob meeneth that althoughe there bee a greate diuersitie of thinges in the worlde yea euen vnto the verie darkenesse that hydeth awaye the syght of all things yet notwithstanding menne do go through with them for anon after God sendeth light and the darkenesse continueth not for euer And heere wee haue a good and verie profitable lesson whiche is that mans reason may haue some abilitie to vnderstande and iudge of these lower thinges whiche concerne the present transitorie life but as concerning the things that are heauenly and belong too the kingdome of God and as concerning his iudgement all those things are hidden from vs I sayd that this doctrine will be very profitable yea verely if it be well vnderstood as it ought to be Truely there are many euen of the smallest and lowest things which we cannot conceyue except God giue vs abilitie according as wee see howe there are many simple idiotes as men terme them which know no more than brute beastes Such manner of folke are set of God before oure eyes as looking glasses too humble vs withall VVhen we see a starke idiot that hath no wit nor reason it behoueth vs to looke well vpon him for he is a mirrour of our nature VVhence comes the reason and vnderstanding that we haue Is it not the singular gifte of God Then let all those which haue reason and vnderstāding know that it is God which hath indued them wyth such grace and therefore that they be the more bound vnto him Marke that for one point And surely whereas our Lord hath made some more sharp witted than others and giuen them more handsomnesse to compasse the thynges that they vndertake so as they forecast and conclude and bring all their matters to passe wisely and compasse many things in short time and othersome are so slowe and dull witted that a man must be fayne as it were to beate it into their heads with beetles if he will learne them any thing such diuersitie among men sheweth euidently that if we haue any power to iudge and discerne aright it is the speciall gift of God and it must not be fathered vpon nature so as we should not acknowledge that our Lord dealeth to euery man according as he himself thinketh good Lo what we haue to marke Furthermore when he sayeth that mans wit is by nature able too conceyue the thinges that are heere beneath and whiche concerne the presente life the word Nature barreth it not from being Gods gift but serueth to do vs to vnderstand that the thing is gyuen to the vnbeleeuers also and to those whome God hathe not forgotten again by his holy Ghost who is named the spirit of adoption bycause hee is the marke that God imprinteth vpon his children So then although we haue not the holy Ghost to be regenerated and to haue the earnest pennie and pledge of the hoped saluation yet may wee well haue vnderstanding For it is a common thing both to the beleeuers and vnbeleeuers to iudge of the things that are heere beneath yea and oftentimes the wicked and the despisers of God to be the sharper witted and skilfuller in their doings according also as our Lord Iesus Christ speaketh of thē Ye see then how we must beare in minde that we may well after a sort comprehend the things that are heere beneath Not that we haue the same abilitie of any other than of God as I haue sayd afore neyther that men haue it all in like measure for God distributeth it to euery man as he thinketh good Yet notwithstāding God putteth not men intoo this worlde without giuing them some portion of Reason so as they may bee able to iudge of these inferior things
As much is to be sayde of greate estate and dignitie A man of meane and smal degree wil know himselfe and gather his wittes to him when our Lord gyueth him discretion and contrariwise he that is highly aduanced forgetteth himselfe and is blinded For lyke as hee spreadeth out his VVings in imagining himselfe too bee more than he is so our Lord suffereth all his reason to vanish away and him to become as an Idoll VVee see thys with our eyes but wee consider it not wherefore lette vs weigh well that which is sayd heere that is to witte that wisedome is not purchased with gold or Siluer least men should trust too much to the things whiche they may attayne too heere beneath and let vs assure our selues that to vnderstand Gods secretes is a speciall gift of his and a treasure that is shette vp from vs till God of his owne meere goodnesse come to inlighten vs and giue vs therof what seemeth good to him And heerewithall let vs marke well how in conclusion Iob sayeth heere That God hath seene had and disposed wisedome from the creation of the world and afterward hath sayde to man Beholde how you shall become wise that is to say by fearing me Heere Iob compareth God with vs bicause it is vnpossible to abate or tame our pride otherwise than by force And the only meane of that is by bringing vs to God for men may well ynoughe shew vs the infirmitie and rudenesse of oure wit but yet will we euer draw backe nor neuer come to that poynte nor ceasse to keepe still some pride in secrete Althoughe then we be conuinced that our wit is so weake as is pitie to see it yet notwithstanding we will not giue ouer thys foolish opinion that we haue of being wise But when we be brought vnto God then are wee driuen to knowe that we are nothing and that wee must not deceiue our selues by our owne selfeweening See how Iob setteth God before vs heere and to the end wee should know the wysedome that is in him alone hee setteth the creation of the world before our eyes VVell sayeth he are men so sharpe witted as to comprehend all Gods secrets as how he disposeth the order of nature and how he hath as it were weyed the windes and waters and other things True it is as I haue sayd that the Philosophers haue well conceyued the reason of the things that are seene in this world But if men come to the Creation it is so woonderfull a thing as they must needes be abashed and reuerence the infinite wisedome of God and confesse themselues vnable to comprehend it Thus ye see Iobs meening in this sentence And thervpon he sheweth vs that we must throughly beleeue that oure wisedome consisteth not in searching examining and seeking out of all things But in knowing that which is profitable for vs according too Gods ordinance Behold heere an excellent sentence For it is all one as if it were sayd that Gods secretes are knowne to none but himselfe and that no body is of counsell with him as it is sayd in other texts of the Scripture and therefore that we must not presume to enter into his secret determination nor to know more of him than is lawfull for vs but must learne onely what pleaseth him too shewe vs in hys schoole and assure our selues that all our wisedome is there And this is the cause why I sayde that this is an excellent sentence And why For there are two vices in mē which are hard to correct The one is ouerboldnesse and the other foolish vanitie As touching the ouerboldnesse it is in that men are desirous too knowe more than God hath appoynted and to be short they would be wise whether God would or no whereas God onely is the fountaine of wisedome Thus then yee see an outrageous vice and yet notwithstanding it is very hard to correct it For we see that men proceede with a furious outrage to say I will know this or that whatsoeuer come of it Yea but God permitteth it not he setteth a barre in the waye the gate is shut against thee and which way then wilt thou enter But go too yet will mēbe inquisitiue of that which is not lawfull for them whatsoeuer come of it Furthermore they thinke too attayne therevntoo by their owne power Yea for they bragge alwayes of their owne reason and wit. So then it standeth vs in hand to fight against this boldnesse and pride which are in our nature and to learne that we are able to do nothing and that it becommeth vs not to know more than our Lorde will haue vs Marke that for one poynt The second vice is the sayd fond vanitie whiche is that men doo leaue the thing that is for their profite and whervpon they ought to rest and whervnto they ought to apply their whole study making none account at all of it and in the meane while fall too tormenting themselues with vayne things that are nothing to their profite That is all their traueling and discoursing I would know this say they And why wouldest thou know it For it liketh me Beholde how wee bee led wyth fond desire to know the things that are nother for oure profite nor can edifie vs eyther in fayth or in the feare of god And the cause why our Lorde concealeth many things from vs is first for that he intendeth to humble vs For he knoweth our pride and that we would be intollerable if wee knewe all things seeing that notwithstanding our ignorance yet men see there is no hold of vs but that we would seeme to be otherwise Lo how God abaceth vs and when we desire to bee wisest we become so fonde that euen little children may mocke at vs But althoughe our Lord hold vs so in awe yet cease not wee too bragge still and to beare our selues in hand yea and too perswade other men also that there is no wisedome but in vs And why doth God keepe vs ignorant of the thing whiche is hidden from vs bycause he enuieth vs No but hee meeneth too learne vs humblenesse thereby And the principall poynt of our wisedome is to be modest and sober yea and to feele our owne infirmitie that wee exalte not our selues Yee see then that God hideth many things from vs too the ende wee shoulde learne too bee lowly whych thyng wee would not be if nothyng were vnknowen to vs Agayne he discerneth what is good for vs and that is the thing wherein he intendeth to occupie vs and to hold vs wholy For wee finde not in the Scripture that our Lord is mynded to feede our curiositie and to let vs know what we would desire Our eares are alwayes itching and tickling in our desires and would fayne knowe what is this and what is that But all these are fond things that can doo no good and God to redresse this vanitie and foolish longing that is in vs sheweth vs onely those things
thus with oure selues how nowe I like not of this it is a blasphemie to thinke that God pitieth not such as call vpon him or that he wil not succour such as seeke him it is all one as if we would denie that he gouerned the worlde Therfore whensoeuer suche things come to our thought surely it is a faulte it behoueth vs to conclude alas Lord wretched creatures are wee and full of vanitie sith we can conceyue so monstruous thoughtes The seconde poynt is that when aduersitie presseth vs and our griefe increaseth more and more wee fall to such murmurings as this Alas shoulde I linger after this sorte if God thought vpon mee woulde he not haue a care to helpe mee he doeth it not but dissembleth and therefore it seemeth that he hath quite gyuen mee vp VVhen we conceyue such thoughts and debate with ourselues whither God hath a care of vs or no then it behoueth vs to consider what a one he hath declared himselfe to be towards vs and to receyue his promises and to ground ourselues vpon them to say no howsoeuer the worlde go yet will I truste in my God and flee to him for refuge Howbeeit although we finally atteyne to this assurance and vndoubtednesse yet notwithstanding if we wauer and doubte before we come therevnto it is a greater fault than the first and we are already guiltie of mistrust vnbeliefe before God bicause we haue receyued so wicked a temptation Lastely commeth the third degree when we be vtterly ouerthrowen and know not what to say but onely after this sort See my miserie hath gotten the vpper hande and God hath forslowed to long to reach me his hand I see I am quite paste hope of recouerie VVhē we be so cast downe as we can no more call vpon God nor take tast of his promises to rest vpon them and to comforte our selues with them that is the third degree of sinne For like as when a childe is full shaped in the mothers wombe there remaineth no more but that it shoulde bee borne so in this cace there wanteth no more but the comming of it into the outwarde deede But now let vs come to Iobs woordes I haue made a league sayeth hee or couenawit with myne eyes I haue tolde you that this is a token of greate perfection And why For if a man can withholde his sight so as hee conceyue not any thing that might drawe him vnto euill by looking about him ▪ and shewe that there is true chastitie and honestie in him It must needes be sayd that he is cleere as an Angel from all corruption And Iobs protesting heereof is not in vayne wherefore let vs consider that hee liued in this worlde as an Angell of god True it is that of nature hee was not so and also wheras he sayeth that he made a couenaunt that was doone after hee had so profited in the feare of God as hee had thruste his vnruly lustes vnder foote and so ouermastered his affections as hee was able to bridle them and keepe them vnder to say I wil not lust any euill too couet it or wishe it I wyll haue no vayne in mee that shall tende to the displeasure of God but I wyll brydle my selfe both in myne eyes and in my mouth and in mine eares Thus yee see in what wise Iob made his couenaunt It was not by hauing suche a soundenesse in his nature for he was a man subiect to affections as we bee and no doubte but hee had many temptations in his lyfe Howbeeit hee walked in suche wise as hee was so inured with the feare of God as not to admit any wicked lustes Thē was it become an habite as men terme it that is to say he was so inured vnto it as he was no more wauering to starte out on the one side or the other or too pouoke himselfe to this or that To be short we see here how Iob mēt to declare that he not only indeuered to serue God but also had inforced himselfe in such wise to it as he had tamed and subdued all the affections of his fleshe insomuch that it was nomore payne to him to serue God bicause he had not the battails which we haue in vs by reason of our frayltie yea by reason of the corruptiō that is in our nature But let vs marke that this came not of his owne power neither could he of himself haue purchaced such perfectiō but it behoued god to reforme him in such wise by his holy spirit as he was after a sort separated frō the cōmon range of men For it is not without cause that Dauid maketh this request vnto God Lorde turne away mine eies that they may see no vanitie If Iob had of himself had the things which he protesteth here no doubt but Dauid might haue obteined such a stedfastnesse as well as he so as he should not haue cōceiued any vanitie nor had his eyes misseled caried away by any menes But forasmuch as Dauid cōfesseth that he neither had it nor could obtayne it but by the meere grace of God it followeth therfore that Iob coulde not through his owne free will make such a couenant as to say that reason beareth suche sway in him as he could ouermaster all his affections but he meeneth here to yeeld God the prayse of that benefit Then doth he not vaunte magnifie himselfe as though he had purchaced such a grace of his owne trauell but hee acknowledgeth that god had so gouerned him as his eye-sight did not prouoke him any more vnto euill Furthermore whē Iob speaketh so let vs marke that on the other side he doth vs to vnderstand that if a man behold a wife or a mayde and thereby be tempted vnto euill it is sinne already before God yea although there be no outwarde acte nor any putting forth of a mans selfe to deflowre or to beguyle the woman nor any will at all to consent in a mans selfe to wish it Then although a man haue not that intent with him but resist the sayd temptation wherewith he is prouoked yet notwithstanding he fayleth not to offend god And there is not a poynt better worthy to bee marked than this Verely wee heare the sentence whiche our Lorde Iesus Christ gyueth vpon it namely that wee must not thinke ourselues to be cleere discharged before God by absteyning frō whoredome in respect of the body but that if a man do but looke vpon a woman with an vnchaste looke he is already condemned for a whoremonger before god And moreouer as I haue sayd alreadie although our will consent not vnto it yet muste wee confesse that we haue done amisse before God so that we must humble ourselues The Papists can wel ynough say that if a man consent vnto euill that is to say if he lust after it in such wise as he woulde fayne do it if occasion serued they graunt that such a consent is a damnable sinne
But if a man haue an euill liking so hee consent not thoroughly to it the Papistes say it is no sinne at all and that is a horrible blasphemy It is said thou shalt loue the Lord thy God with all thy hart with all thy strength VVhat is meant by minde strength God hath not limited the loue that we owe vnto him that it should be onely in our harts mindes but he sayde that our wit reason and vnderstāding all our strēgth that is to say al the abilities powers that are in our nature muste also be thorowly applied thervnto Now then if a man cōceyue any euil although he consent not to it nor yeelde his affection fully thervnto I pray you doth he loue God with al his mind No if a man haue neuer so litle a peece of himselfe inclining to corruptiō although with all the rest he indeuour himselfe to accomplish the lawe doth he loue God as he ought to doo No vndoubtedly for sinne is nothing else but a transgressing of Gods lawe Therfore lette vs conclude that all the vayne thoughtes which prouoke vs vnto euill are sinne and that wee are guyltie of them too Godward vnlesse he beare with vs of his infinite goodnesse But hee forgiueth them to those that are his Neuerthelesse it behoueth them to acknowledge it for sinne and whosoeuer dooth flatter himselfe doth but prouoke Gods wrath and couer the mischiefe too his owne damnation For in the ende his hypocrisie must be discouered and layd open to be punished with all the rest They then whiche imagine that they do not amisse nor offende God when they bee tempted to euill gayne nothing by it nother do they amend their market for needes muste that hypocrisie of theirs be grieuously punished VVherefore as I sayde afore although wee consent not to euill but only be as it were tickled with it and haue some liking of it howbeit that we withstand it It is already a fault ouersight in vs If wee do but conceyue such euill liking it already bewrayerh the corruptnesse of our nature And surely if euill dwelled not in vs that we were not alredy turned away from the soundnesse cleerenesse which God had put in the first man out of all doubt we should haue our eyesight much more pure and chast than it is all our senses as our hearing our speaking and all the rest should be so pure cleane as they should haue no stayne in them And for proofe hereof let vs consider well how Moyses sayeth that when Satan came to beguyle Eue consequently hir husband after that they had giuen eare vnto him and bin corrupted with desirousnesse to be like vnto God they looked vpon the Tree of the knowledge of good and euill and saw it was to be liked for the obteining of knowledge And howe looked they vpon it had not Adam and Eue seene it already before For God had sayde vnto them eate not of the fruite that I haue forbidden you For in what houre soeuer you eate thereof I tell you plainely you are separated from me cōdemned to death So then ye see that Adam Eue had looked vpon the Tree before and why then doth Moyses laye it now too theyr charge as a sinne bycause they did beholde it with a lyking of it that is too say with an vngratious and vntowarde luste in that they thought it good to eate of And whereof came that euen of their hearte which beeyng corrupted did immediatly marre their eyesight And lyke as when a man hath his eysighte marred with ouermuche drinking there is some inwarde disease and some burning or some other vncōme going before the losse of his eyes or lyke as when a man becommeth blind there went cōmonly some rewme or some other like thing before which in processe of time taketh away his sight euen so is it with all the wicked lookes whiche are to bee condemned For if the hearte were not already infected and corrupted with some lewde liking the eye as I sayde should be pure cleene of himselfe so as wee might beholde Gods creatures and not bee tempted too any wickednesse But forasmuche as wee cannot as nowe open our eyes but wee shall conceyue some wicked luste nor can say this is fayre or that is good but immediatly wee offende God is it not a greate vntowardnesse So then let vs know that the cause thereof is the reygning of sinne in vs which doubtlesse hath hilde suche possession of vs euer since Adams fall that oure nature is so corrupted as we cannot looke vpon any thing that is termed fayre and bewtifull but that in steade of beeing prouoked too loue God and to prayse him for his goodnesse for bestowing of so many benefites vpon vs we offende him And so insteade of glorifying God and of beeing prouoked too loue him we cannot commend any thing to be fayre and good but therwithall our conceyte is tickled yea stirred vp either to couetousnesse or to whoredome or too voluptuousnesse To be short looke whatsoeuer is fayre or good vnder heauen the same turneth vs away frō our God whereas it ought to leade vs vnto him Is not God the welspring of all bewtie and goodnesse yes and surely the sayd wicked lust nother reigneth nor ought to reigne in the childrē of God but I speake of that which is naturally in mā vntil such time as God haue wrought in him true it is that the faythfull shall not bee so peruerted nor haue their wittes so corrupted as to draw alwaies vnto euill but yet shall they alwaies haue some remnant of the sayd infection that they bring out of their mothers wōbe which is that they shall alwayes haue some inwarde prickings to moue them vnto euil notwithstanding that they hate it beate it downe at the first rising vp And in good fayth as I sayd which of vs cōceyueth not this fancy that God hath no care of him so soone as wee indure any aduersitie and beholde it is a blasphemy yea and a cursed blasphemie if we consent vnto it and that our minde doo rest neuer so little vpon it notwithstanding that our will do not fully purpose it Nowe then we see that if a man be tempted to euill although he cōsent not vnto it but suppresse it and fight agaynst it yet notwithstanding he fayleth not to offende god And why for it is a transgressing of his law as I haue shewed you already Also it cānot but proceede frō an euill fountayne for the eye of it selfe shold not be corrupted nother doth sinne begin to come first frō thence VVhence then frō the minde and soule of man for doubtlesse the euill must needes be conceyued first within before the eye do tende so vnto euill and bee prouoked therevnto And so yee see the cause why I sayd that Iob in protesting that he absteined from all euill and vnchast lookes sheweth vs that suche as are infected therwith
they take an el so as ther is no ho nor measure with them But surely it behoueth vs to spare those that are our inferiors and aboue whom God hath aduanced vs ▪ And what then must we do when we haue to deal with our equals or superiors A master shall be condemned before God if he oppresse his seruant by violence or if he be so presumptuous and stately as he can not abyde that his seruant should defend him selfe in a good quarel And what shall become of the seruant if he bee stubborne against his maister VVhat shall become of the child that setteth himselfe against his father or of the subiect that riseth against his Soueraine Surely these things are lesse to bee borne withall Then see wee heere a generall doctrine cōmon to all men which is first that such as are aduaunced to any authoritie must knowe that Gods setting of them in that state is not to giue them the bridle to vex others and to trample them vnder their fete but it behoueth them to refraine them selues alwayes of lowlynesse and myldnesse Marke that for one poynt For the authoritie which is amongst men ought not to haue suche preheminence that he which serueth and is of lowe degree should therefore be despized True it is that a man should be maister of his owne house and there is no souereintie so noble as that And therefore a man woulde looke too haue him selfe only heard and obeyed in his owne house Neuerthelesse wee see that a maister hath no such power ouer his men and maydes but that hee ought too heare them paciently when any wrong is done them Then if a mā ought to vse such gentlenesse towards his vnderlings in his owne house what ought such to do which haue authoritie of iustice For they haue no such power as masters haue ouer their seruants They haue an honorable authoritie and preheminence but that is not to lord it ouer mē so as others should be in bondage to them Nay rather let not kings and princes flatter themselues neither let them beare them selues in hand that the world is made for thē but rather that they are made for the multitude Hath not God stablished principalities and kingdoms for the common welfare It was not to aduaunce two or three onely aboue the rest no but it was to the ende there should be some order and state of gouernement among men And therefore Kings and Princes ought to beware that they liue in suche wise ouer their Subiectes as they misuse them not nor execute any tyrannie ouer them For they shall be much lesse excuseable than are the maysters that deale cruelly with their seruants And muche lesse libertie haue they whiche are called to the state of iustice and set as Gods officers to yelde euerie man his right If such forget them selues or bee caried awaye with pryde God must needes punish them more roughly than the masters that haue doone any outrage or wrong to their brethren that serued them Furthermore is it so that such as haue any authoritie ouer others must not exalte them selues VVhat shall they do then which are of equall state How ought euerie one of vs to liue with his neighboure If a man exalte him selfe whereas hee ought too acknowledge him selfe equall and fellowe like so as hee playeth the Bull I praye you muste not suche pryde bee tamed And when a man that hath nothing in him but headie rashnesse woulde take vpon him such anthoritie ouer his neighbours as hee will not vouchsafe to looke vpon them but askew and beare him selfe in hande that all the worlde ought to quake at his looke should not God set his hande to suche braueries So then let vs marke well this streine For it serueth not onely too teach mildnesse and gentlenesse vnto masters but also and of much more dutie to all men in generall And therefore as we see that God will haue all inferiors to suffer and indure suche as haue authoritie ouer them It behoueth euerie of vs too loke to his owne state and calling and to learne to frame our selues vnto such mildenesse as neither the maister do oppresse the seruaunt nor the seruaunt striue againste his maister but euerie man so discharge his owne duetie as God may be serued aboue all Thus ye see what we haue to marke in this streine And for to conuicte vs the more if perchaunce we were so farre out of our wits that euerie of vs woulde take more vpon him than belongeth vnto him let vs marke that when wee fall too bee so proude and become so cruell towardes those that are vnder vs we shall not onely be condemned by the mouth of God and his Prophets but also the verie heathen men must be our iudges at the last day I sayde euen nowe that by the lawes of man a mayster in those dayes had power of lyfe and death ouer his seruantes And what sayde the heathen men thereof It becommeth vs too vse our seruantes as hirelings that is to saye as folke that wee haue taken for wages not as though they were our vnderlings These are their owne wordes If the vnbeleeuers that were at that time had such a regarde of humanitie as it seemed to them that euerie man ought to bridle him selfe euen althoughe hee had free libertie giuen to doe what he listed with his seruants I pray you what excuse is there for vs which are inlightned by Gods word if we haue not such a consideration at the least So then let vs marke that if God aduaunce vs to any authoritie it is to trie oure modestie And if hee giue vs men seruantes and mayde seruants to be vnder vs it is to the end to inure vs with the humanitie and vpright dealing which is spoken of heere and to the end we should shewe that if God haue shewed vs any speciall fauour we ought to thinke our selues beholden to him for it and by meanes thereof be prouoked to vse it soberly And seing that he which hath all power ouer vs doth neuerthelesse spare vs It behoueth vs to follow him willingly as his children and to resemble him in goodnesse towardes others Furthermore when a man will vnder the coloure of his authoritie vaunt him selfe cruelly against others let vs assure oure selues that that power of his is vtterly peruerse Yea I say it is a signe of an ouer malicious nature when a man aduaunceth himselfe after that sort by reason of his credite Contrariwise it is certaine that such as are of a myld and louing nature will alwayes spare their inferiours And the more authoritie that God giueth them the more are they restreyned yea euen of their owne accord For heere is no speaking of the constraint that commeth by other men lyke those which play the Lyamhoundes and vse all kynde of flatterie while they are able too doe nothing and afterwardes ouerpasse their bounds when they be aduaunced shewing them selues to haue no myldenesse in them but
to be of a slauish nature which is counted a villanous and detestable thing And this ought to induce vs the more to the myldenesse which the holie Ghost commaundeth vs in this streine But the cheefe thing is the well bearing away of the two reasons that we haue touched heretofore that is to wit that we haue one maker of whome all of vs do come and that we are all of one like nature Thus yee see what wee haue too consider to beate downe all pryde and crueltie in vs when we be tempted therevnto Then if a man haue a household and God hath giuen him menseruantes and maydseruants and he is tempted to vse vnmeasurable rigour against them let him seeke the remedie that is shewed vs heere As howe If I handle my seruants cruelly so as I plucke the breade out of their mouthes and they dare not eate one morsell for feare least I should grudge at it or if I holde them too harde to their laboure and to bee short if I shewe my selfe vnmercifull and churlish towardes them against whome doe I set my selfe True it is that they be mine but therewithal hath not God created and fashioned thē Haue not both they and we one common maister in heauen And that is the reason which Saint Paule alledgeth when hee exhorteth maisters to beare with seruants My freendes sayth hee although ye haue superioritie ouer them yet haue you also a maister in heauen And suche as are exalted ceasse not therfore to be subiects For God is aboue them Therfore let them beare in mind that they must render accoūt to him that gaue them their seruants Must they not needes be restreyned when they haue this consideration with them For haue wee it of oure selues By what righte come we to the superioritie which euery of vs hath in his owne behalfe Is it not a pawne that God hathe put into our hands to keepe Then ought we not to be well aduised that we may vse it according to his will The heathē men themselues when they intended to frame Kings and Princes to conformitie had skill inough to say true it is that Kings make thēselues feared and redoubted but yet can they not scape the hand of the heauenly Iudge ther is a God aboue them If this be verified of Princes whiche are in highest superioritie what shal become of those whiche are in mean authoritie As of maisters and mistresses ▪ And furthermore as I sayde let vs consider that we haue all of vs but one maker And if wee can consider that wee are all descended of one God wee must needs conclude that which is true namely that we can not oppresse our neyghbours but God must be offended Therefore let no man exalte him selfe in vanitie for as Salomon saith hee that mocketh the blinde or the poore despizeth his maker Nowe there is a poore man and I despize him or I put him to some shame true it is that the wrong is first offered to a mortall man but yet doth God steppe in betwixt vs and taketh the iniurie as done to himselfe Thus yee see what Iob or rather the holie Ghost ment to betoken in this streine when he sayth that he which created the mayster created the seruant also So then when wee bee touched with any vayne presumption to set more by our selues than by other men and to couet such superioritie as euery man should stoupe before vs and cast himselfe at our feete and wee our selues haue our full scope let vs come to this consideration saying yea although I bee a mayster God hath made my seruant and hath fashioned him as well as mee VVhen wee thinke after that sort it will qnayle our ouerweening so as our hautinesse shall bee repressed And herewithall also let vs haue the seconde regard that is spoken heere namely that we bee of one selfesame nature For it is true that God hath also shaped the brute beastes trees and all other things but he hath not shaped men after the fashion of brute beasts For hee hath giuen men vnderstanding and printed his Image in them On the contrarie parte I can not looke vpon another but I must needes see my selfe as in a looking glasse Then seeing that God hath knit suche a knot betwixte vs I pray you doth not hee that goeth about to breake it cut off himselfe from mankinde Doth not hee deserue to bee cast vp among dogges seeing he acknowledgeth not the nature whiche God hath put into vs all Yes but what for that there are verie fewe that thinke on these thinges For contrariwise yee shall see that if a man bee exalted but one finger heigth hee beareth himselfe in hande that hee is no more of the state of all other men And therefore so muche the more need haue we to marke well this doctrine For if in those dayes when ther was not yet such a light as there is now Iob vnderstood that seeing God is the maker of vs all and hath set vs all in one ranke the same ought to correct the pryde of men and too pull downe all their highe lookes and highe stomackes I praye you what excuse shall wee haue at this day when God sheweth him selfe to bee our father He not only saith that he is the Creator of all men as well of the poore as of the riche and of the seruauntes as well as of the maysters but also he nameth himselfe their father and therefore it behoueth vs too haue a brotherhoode amongst vs vnlesse wee will renounce the name of God and cutte oure selues off from his house in steade of beeing of his householde VVee see howe Iesus Christ the Lord of glorie abaced him selfe so lowe as to become the seruant of seruantes Also wee haue one common heritage wherevnto we be called as Saint Paule sayth Then seing it is so let vs learne to humble our selues and therwithall to knowe that pryde and crueltie doe shut vs out of the gate of Paradise VVherefore let vs be gentle and curteous towardes those ouer whome wee haue superioritie seeing oure Lorde auoucheth them to bee his children and that wee may bee gathered altogither in suche sorte as God may be glorified of all of vs both great and small and wee followe such order as euerie of vs maye discharge his dutie according to his calling and all of vs yeelde honoure to the great Lorde and mayster which is the common iudge of vs all And so let vs fal down before the face of our good god with acknowledgement of our sinnes praying him to receyue vs to mercie and therewithall to plucke vs back in such wise to himself as we may desire nothing but to submit our selues wholy vnto him and that notwithstanding any authoritie which he giueth as well to one of vs as to another ouer men yet we may consider that there is one mutuall bond among vs and one of vs is subiect to another to the end to discharge our selues of our dutie to
for something which we had that were worthy of prayse no for what is it that can hurt him should God be any whit diminished by our hauing of some truth on our side No but forasmuch as it is for our behoofe to be vtterly throwne downe bicause we cannot receiue the benefite which he offreth vs vnlesse we be quite clean voyde of all presumption and vanitie therfore he bereeueth vs first of all vayneglory sheweth vs that we haue nothing but shame and reproch in vs and that we be infected and as it were rotten in our filthinesse God say I is fayne to bring vs to that poynt not for that he is grieued at our rightuousnesse for it is well knowne that there is no faulte in him but bicause it is for our profite So then what remayneth for vs but to humble our selues and to receyue the promises which are giuen vs of our saluation And forasmuch as the Diuell eggeth vs to stray from the obedience of our God and from harkening quietly vnto him let vs brydle our mindes yea let vs brydle them short and say yet must thy God raygne ouer thee and be thy maister and thou muste bee his scholler and receyue whatsoeuer is deliuered thee in his name Lo heere in effect what we haue to remember concerning the exhortation that Eliu maketh here vnto Iob. And heerevpon we may also gather that which I haue touched already namely that we shall neuer profite till we haue learned to hold our peace And what is this holding of our peace whereof Eliu speaketh It is that wee shoulde not be to wise in our owne conceite nor suttle to reply against God to say how is this or howe is that For wee muste be contented with that whiche God sheweth vs bycause obedience pleaseth him beste of all things And so yee see that the chiefe poynt of faith is to be quiet to Godward For whē men are so presumptious as to take vppon them of theyr owne reason to conclude vppon the things whiche they ought to stande vnto surely God wyll blinde them and he must needes punish such pryde VVhat is to bee done then wee are commaunded to keepe silence that is too say to beate downe all the pryde that is in oure nature so as we may not thinke our selues to haue any wisdome of our owne but may seeke it at Gods hand and suffer him to teach vs that we may profite Now let vs come to that which Eliu addeth in generall He sayeth heare mee ye wise men giue care to mee yee men of vnderstanding for the mouth iudgeth of meates whether they bee sauery or no and the eare tryeth woordes Here Eliu doth firste of all tell vs and aduertise vs that this doctrine is not onely for the rude and ignorant but also for all men and therefore that no man must hold skorne of it as though he were learned inough already for the wisest may be more confirmed here and finde that they loose not theyr time in harkening to that whiche is sayde and conteyned here And vndoubtedly if we knewe what is in vs we would be more attentiue to heare the doctrine that is dayly preached vnto vs And firste of all is it not a thrusting away of God if wee take skorne to be taught as though hee had ordeyned an vnprofitable thing Beholde it is Gods will that the Gospel should be preached that men should heare it and giue eare vntoo it But hath he sayde that ought too bee done but only of the ignorant of such as are still as it were in theyr Apcee No It is spoken to the whole bodie of his church insomuch that he will haue both great and small to followe that rule And S. Paule sheweth that we muste continue in this order till we bee come to the perfect age euen to the age of our Lord Iesus Christ But where shall we finde this perfect man He is not to be founde in this mortall life we muste be bereft of this mortall body and God muste haue taken vs home too himselfe before wee can come to this perfection So then seeing it is Gods wil that the whole body of his Church shoulde be taught yea euen the perfectest and excellentest sorte shall it not be to lewde an ouerweening if wee beare men inhande that the doctrine is superfluous for vs and that wee haue no neede of it lette vs looke vppon the example of S. Paule who was a mirrour of Angelike holynesse and yet notwithstanding hee sayeth that he indeueed still to go forward dayly VVhen he was neere death and had foughten valiauntly for the honour of God yet stil hee forgatte all that hee had doone afore And althoughe hee had serued God faythfully and suffered manye things for his names sake yet notwithstanding hee had his eye alwayes vpon that which was remayning and sayde I must not regarde that I haue doone one thing or other and in the meane while fall asleepe and not indeuer my selfe too passe further but I must keepe on forwarde and streyne my selfe to come to that which remayneth Herein say I S. Paule sheweth vs well what wee haue to doo So then lette vs marke that we muste not be to nice to shake off the doctrine which is set afore vs as though it coulde serue vs to no purpose or as though we were learned ynough already For heere the spirite of God exhorteth the wise men and men of most vnderstanding to heare and receyue the things that are sayde Therefore wee see that Gods wisedome is so infinite as it can neuer be throughly comprehended So long as men liue in this worlde it is ynough that they haue some tast of it and profite dayly more more in it On the other side let vs marke wel that when wee haue learned any thing wee keepe it ill and forget it out of hande and therefore wee had neede too be put in minde of it and God is so gratious vnto vs as to set his mercie afore vs to the ende we should not be vtterly as it were desperate and paste hope of trusting in him For the vnderstanding of a thing in our brayne is not all that wee haue to do but it must more ouer be printed in our hart This doctrine is not speculatyue or a gaze as men may terme it as humane sciences be for in them it is ynough to haue conceyued what they be but this muste be rooted in our heartes Now let vs consider whether we haue such a beleefe of Gods will as wee neede not to be dayly put in minde of it and shewed it And so it is to be concluded that the wise men and men of vnderstanding are counselled here to harken and giue eare and thereby as I sayde all loftinesse must be layde downe and we muste intend to be taught of god And so much the more muste we follow the rule that is giuen vs heere bicause wee see that the world findeth no tast
they are the worke of his handes and in that they are his creatures Now if God haue inhonored heauen and earth and all the senselesse creatures in that hee hath voutsafed to create them and if he haue inhonored the beasts though he haue made thē voyd of reason what hath he done to man to whom he hath giuen such vnderstanding That is the cause why Eliu doth here compare vs with the beasts For wherof was it long that god made not vs Asses or horses For the noblest and excellentest man vpon the earth can not say I made my selfe or it was my will to be made such a one For God could well haue made him a dog or a swyne when he had made him a mā Then must wee not seeke the grounde in our selues why God made vs reasonable creatures but we must cōmende his goodnesse towardes vs specially seeing hee hathe so greatly honoured vs as not onely too make vs of the number of his creatures but also to aduance vs aboue the brute beastes by giuing vs wit and reason which hee hath not doone to any other earthly creatures And this is the thing which is told vs in the first chapter of Sainct Iohn namely that all things haue their life of God and that the same life hath euermore bin inclosed in his eternall word Howbeit there is one life whiche is in light and that life serueth for men VVhereas it is sayde that the life of men was in it that is to say in the light S. Iohn sheweth that we haue not a brutish mouing to eate and drinke but that we haue discretion So as God giueth vs vnderstaning to know good and euill to attaine euen to the euerlasting life and to perceiue that there is one onely God whom we ought to honour as our father For as much thē as God doth so inlighten men we see our selues bound in a farre greater and straighter bond than if he had but simply made vs his creatures For if there were no more but that God hath created vs with his hande yet behoued it vs to giue him thankes for it But seeing it hath pleased him to make a difference betweene vs and the brute beastes and to giue vs so noble and excellēt a life as wee see may we not well say Lord what were we And yet notwithstanding it hath pleased thee to set vs here in the nūber of thy children and to giue vs thy marke And whence commeth this vnto vs Can we find any thing in our selues to say that wee haue moued thee heerevnto or that thou werte led vnto it by our worthynesse No but all proceedeth of thine owne free goodnesse Nowe then wee see what is conteyned in this text namely that wee haue cause ynough too praise God though there were no other thing than the generall benefite which extendeth to all mankind which is that he hath giuen vs wit and reason to be aboue the brute beasts Neuerthelesse it is true that the reason which God gaue to the first man is verie sore corrupted as nowe For as we be in our own nature we are so peruerted as we cannot iudge any thing of god we be blinde wretches there is nothing but vanitie in vs and moreouer our lustes do so carie vs away as there is no stay nor modestie in vs In so much that which worse is if wee bee compared with brute beastes there will bee found more soundnesse in a horse or an oxe than in a mā For a horse hauing no reason doeth notwithstanding retaine that which was giuen him but as for man he is so sotted as the reson which he had is turned into maliciousnesse and in stead of honoring God for the benefits which he hath receiued is become proud and vtterly rebellious against him And furthermore wee see that the reason which we thinke ourselues to haue is but vtter beastlynesse For when we come to thinke vpon God do we not see how men are intangled in their superstitions VVhat can men conceiue of God but vtter vanitie as the Scripture sheweth Then if men bee so dazeled when they thinke vpon God and forge suche a heape of superstitions when they woulde serue him where is the reason and vnderstanding which Eliu magnifieth here so much True it is as I haue sayde that all the light which we haue of nature is turned into darknesse by reason of the sinne and corruptions which we haue drawne from oure father Adam Howbeit looke what is euill and sinfull that must wee impute to our owne fault according also as it is not of the nature which wee haue receyued of Eue by oure firste creation whereas wee bee so inclyned to confusion if we trust our owne wit wee can not say that that commeth of our first creation I saye wee must not impute it vnto God For God created vs after his own Image and that Image was marred by the sinne of Adam And so it behoueth men to acknowledge their owne faulte and to yeelde them selues giltie before God for this disfiguring of oure selues and for turning his light into darkenesse But by the waye heere is yet one other poynte to marke which is that in the midst of our ignorance and of all our errour and superstitions our Lord doth hold vs still conuicted and bounde vnto him in an inestimable bonde for that he aduaunceth vs aboue the brute beastes by leauing vs some discretion imprinted in our heartes too discerne good and euill And this is it which Sainct Iohn meeneth by adding in the forealledged texte that the light shineth in darkenesse as if hee should say althoughe sinne haue so peruerted mennes vnderstanding and as it were vtterly defaced their nature yet notwithstanding God doth still inlighten them in such wise as a man may perceyue some print of the firste creation Although then we haue not the thing that was giuen at the beginning to oure father Adam nor scarsely holde any little portion of it yet ought we well to perceyue that God hath giuen vs an inestimable benefite in that it hathe pleased him too make vs men and to separate vs after that sort from brute beastes See heere howe that from the greatest to the least no man can haue occasion to murmure against god For we must alwayes come to this poynt to inquire what are wee VVhat haue we giuen vnto God VVhat can wee alledge vnto him why hee shoulde bee bounde vnto vs Nothing but contrarywise it behoueth vs to yeelde vnto him that for as muche as hee created vs after his owne Image and made vs menne therein wee are exceedingly bounde vnto him And therewithall let vs marke that as nowe if God put a difference betweene man and man we haue no cause to grudge against him as wee see these fantasticall persons do who if a man speake to them of Gods election and tel them that he choseth vnto saluation whō he thinketh good they kicke and winch against it saying howe so VVere it any
ought to do So then god hath iust cause to let mē perish after that maner And why Bicause he calleth thē to him they come not to him the way that they ought to do If a mā tel the faithlesse these things they shet their eyes and think not vpon them Is it not as much then as if they said there were no prouidence of God at al and that he had no regard of vs Is it not an vtter burying of it And yet neuerthelesse that is the thing whereto our fleshely reason carieth vs if we be not restreined with the brydle of lowlynesse and modestie too deeme of Gods workes and iudgements according as his worde sheweth vs This then is rehersed now by Eliu in the person of the vnbeleuers and it is not for nought that the holy Ghost hath set downe such a blasphemie For it is to the ende that euerie of vs should bethink himself VVe haue the seede of such frowardnesse in our nature that we be at euerie brayde caried away with this rage of chafing against God to conclude that he doth not his dutie For as much then as our stomack is ful of much pryde and we passe our bounds so far as to ouerthrow all reason that is set afore vs to teach vs to humble our selues when we come to iudge of Gods doings and ordinances VVherefore let vs not giue bridle to our nature but heare God speak ▪ and way well the reasons that hee bringeth And aboue all things let vs marke wel what Eliu ioyneth with it here For after the making of the said obiection he addeth although thou sayest God seeth not there is iudgement before him looke thou for it Here Eliu remedieth the said frowardnesse which hath bin discouered to the end we should bethink vs of the euill that is in vs and giue it ouer True it is that these words are as it were crased by reason of their shortnesse And bycause it is set down thus Behold thou sayest or else albeit that thou say he shall not see it This saying may bee taken also in the person of Iob as thoughe Eliu vpbrayded him too haue thought thus Thou shalt not see God nother shalt thou know what he is But when all is well considered the sentence must be knitte together and therewithall it muste also bee distinguished thus Although thou say then he shall not see it Hereby Eliu signifieth that men aduaunce themselues too muche and that they ought to consider their rudenesse and small capacitie For it is not in them to see God that is to say to serch him to the bottome True it is that we must alwayes looke vnto God howbeit we must first beseech him to giue vs eyes And furthermore also we must behold him in the glasse that he offereth vs that is to say in his words and in his works and we must walke in such sobrietie as we must not be desirous to seke more than is lawfull or than he giueth vs leaue to doe There is then one maner of seeing God which is good and holie which is to behold him so farre forth as it pleaseth him to shewe him selfe vnto vs and to distrust our owne vnderstanding so as wee desire too bee inlighten by his holie spirite and not ouercurious and presumptuous to knowe more than hee permitteth But if wee will looke God in the face and not suffer any thing to bee hidden from vs but will enter into his incomprehensible determinations euen to the verie bottome of these depthes it is an intollerable pryde and men do vtterly confound them selues by it Then let vs learne what meane wee must holde to see god VVe must not goe to it with ouermuch hast but we must be sober knowing the small measure of our vnderstanding and the infinite highnesse of Gods Maiestie Furthermore seeing hee hath declared him self vnto vs so farre forth as he knoweth it meete and conuenifor our welfare let vs holde vs content with the knowledge that he hath giuen vs and not fall to raunging heere and there Marke then howe Eliu sayeth nowe vnto Iob although thou say I shall not see it as if he had sayd ▪ thou art ouerhastie to speake and thou thrustest thy selfe further in than thou shouldest For consider what thou arte and consider what God is and cast downe thyne eyes and forget the pryde that is in thee And afterward he addeth there is iudgement before his face or iudge thou For the saying may be set downe two wayes If we take Iudge thou It is an exhortation to humilitie and repentaunce as if Eliu shuld say wretched man I see thou liftest vp thy self against god what maketh thee to do so but bicause thou iudgest not thy selfe Therefore enter intoo thy selfe and looke vpon thyne owne wretchednesse and then will all thy pryde bee plucked downe Thus yee see the remedie that is giuen vs heere by the holie Ghost to reproue vs when wee runne astray and haue through our vnbeleefe conceyued any wicked and hastie imaginations againste god For if wee will bee brought into the right way we must goe downe into our owne selues and examine oure owne ignorance and sinfulnesse and then shall wee bee ashamed and forget the wandering conceytes wherewith we were caryed too and fro ▪ Lo what sense and doctrine wee ought to gather of this saying if we take it to bee set downe iudge thou But the verie true meening of this Texte is that there is iudgement before God. And therefore Eliu concludeth that men should loke for it Here is a counterviewe betweene the face of God and oure sight as if Eliu shoulde say that God ceasseth not to bee rightuous although it appeare not vnto vs Then if we will knowe that God gouerneth the worlde and ordereth all thinges vprightly wee must not measure him by the things that we perceyue And why For Gods iudgement it to high for vs and wee can not reach vnto it at the firste brayde Therefore let vs marke well that God seeth what is good and rightful wheras we are most commonly blind VVhat is to be done then Nothing else but euen tarie according as the faythfull man must be fed with hope that hee may yeelde himselfe peaceable and obedient vnto God and wee knowe that it behoueth vs to hope when things are not visible to vs Nowe haue wee the naturall sense of this texte It remayneth that wee apply the same to oure owne instruction Although thou say thou shalte not see it This sheweth vs that we must not haue our tong at libertie to shoot forth whatsoeuer we thinke concerning god But we must bridle our tongs and hold our thoughtes as prisoners assuring our selues that God intendeth to keepe vs in humilitie by concealing the reason of all his workes from vs Therefore let those that will not be condemned by the spirite of God take heede that they rushe not out too farre Marke that for one poyet And why It ought to
to do it it behoueth vs too come vnto him and hee muste not onely teache vs by his woorde but also inlighten vs and order our thoughts and bring vs vnder his lure to holde vs fully in awe Thus yee see in effect what wee haue to remember in this sentence Now it is sayde anon after who shall ouersee him in his way And who shall say to him thou hast done amisse or else whom hath be set ouer him in his way for the Hebrue worde signifieth to giue preheminence and lordship and sometime to visite or ouersee Neuerthelesse the meening of Eliu is euident inough namely that it is not for mortal creatures to controll God or to make search to finde fault with his doings and to blame them as though he were misaduised and knewe not howe to order things as they should bee This is the summe of that which is conteyned here Now to the intent wee may gather a more familiar doctrine of this sentence let vs set it downe for a grounde that men muste bee iudged by God and that they haue not authoritie too bee iudges ouer him That is the thing which is shewed vs heere by these woordes which Eliu vseth VVill wee then iudge God It is high treason for wee vsurpe that which is his It is written that all knees shall bowe before him And why To come before his iudgement seate as Saint Paule declareth in the fourtenth too the Romanes Seeing then that God reserueth the iudging of vs to himselfe alone what remayneth for vs too do but to absteyne from that Diuelish boldnesse of desiring so to control him and to striue against him as though there were any fault too bee founde in his doings and hee were blamewoorthie and that wee were of some better discretion and skill than hee Nowe were this well put in vre we should see another maner of modestie in men too lyke of God and whereas blasphemies flush out of mens mouthes wee shoulde heare Gods prayses sounde euerywhere so as there shoulde be one agreeable melodie too magnifie hys inestimable rightuousnesse wisedome power and goodnesse But what Although eueryman confesse at the first blush that it is good reason that God shoulde woorke after such a maner as no man might aduaunce himselfe agaynst him yet notwithstanding all men do it and there are verie fewe that can refrayne such pryde when they see themselues inclined thereto by nature Therefore it standeth vs the more in hand to holde fast the doctrine that is giuen vs here by Eliu or rather by the holy Ghost which is that wee must bee mindefull to magnifie Gods woorkes yea euen those woorkes of his which are knowne too men Nowe then after that Eliu hath sayde that no man can reproue God in any of all his workes he telleth vs that wee must remember to magnifie them And why For at length we shall finde men to bee conuinced by experience that God dooth not any thing but in all vprightnesse and equitie Therefore lette vs consider it that our mindes may be restreyned to the end wee fall not to straying and gadding ouer all the fieldes And it behoueth vs too ioyne these two sentences togither as they be matched here The first is who is hee that can say vnto God thou hast done amisse And the other is That wee must remember to magnifie him Truely moste menne can well ynough presume so farre as too accuse God of misdealing and in very deede a man shall heare nothing but grudgings agaynst God and although hee be vpright in all poynts yet do not men ceasse too finde fault with him but yet for all that they bee not able too reach vnto him And that is the cause why Eliu scorneth that foolish ouerweening of theirs in that hee sayeth that no man is able to charge God with any misdealing Men may well spewe out their blasphemies but yet shall they vanish and shed away like water and in the meane while God shall continue in his perfect state still and laugh such presumptuousnesse of menne to scorne when they will needes rushe after that maner agaynst him Then let vs marke well that such as hold not themselues in such modestie as I haue shewed that they ought to do shall not auaile at all when they haue replied neuer so much against god And why For hee hath not set any persone ouer himselfe Herein is shewed vs that men are ouerfoolishe and distitute of reason when they dispute so agaynst God VVhy For who hath set them in any such office If a man shoulde take vpon him to iudge those ouer whome he hath no authoritie and to set taskes and tallages vpon them and too giue sentence vpon their doings woulde the world thinke well of such presumptuousnesse would it not take such a man to be a starke foole But wee bee farre more fonde in lifting vp our selues agaynst god If a poore Begger shoulde giue away Dukedomes and Lordships and appoynt Iudges and Lieutenantes in a Countrie euerie man woulde laugh him to scorne But we do much more when wee take vpon vs to rule God and to giue him his lesson And what a presumptuousnesse is that If wee would take in hande to subdue all Princes to our lure it were not so great and furious statelinesse as this Nowe then Eliu sheweth here that if wee be tempted too iudge ouerhastily of Gods woorkes and that our reason wexe to bolde and prowde we must come to this poynt to say VVhat when all things are throughly considered is it meere for vs too looke vnto God to controll him or to spie out his doings too finde faulte with them when they haue passed his handes Haue we the ouersight of him Is it for vs too examine his wayes Then if wee be once fully resolued of that poynt it will bee ynough to barre all curious questions and to hold vs in awe For to be short it behoueth vs to conclude that gods shewing of his workes vnto vs is to the end that we being vnder thē should looke vpon them and consider them It is sayde heere who is hee that shall ouersee or ouerlooke him This saying importeth much for there are two sortes of looking vpon Gods woorkes The one is when we perceyue our owne smalnesse and acknowledging that wee do but creepe here bylow do lift vp our minds aloft by fayth assuring our selues that we bee not able to comprehende so high profound secrets and to bee short when with our fayth there is matched this lowlinesse of honouring the things that are vnknowne to vs Thus yee see one good maner of looking vpon Gods workes for it is vnder him Therfore when we be so lowly and meeke harted and hauing considered our owne measure do lift vp our heades and cast vp our eyes desiring reuerently to knowe what it pleaseth God to shew vs and no more then do we looke vppon Gods woorkes vnder him But contrarywise it is sayde in this text who is he that
shet their eies yet can they not bring to passe that god shoulde not set himselfe afore them and that his works should not be knowne to them Hereby we be warned that if any man knowe not God the same commeth not of simple ignorance but rather of stubborne wilfulnesse bycause hee turneth away from him For as I haue sayde afore Gods workes are to manifest vnto vs they shew themselues euery where and therefore we can not bee ignorant of them except we list ourselues In respect whereof it is sayde That men beholde them a farre off For this similitude importeth that they bee so excellent and that there is such a greatnesse and maiestie in them that although there be a farre distance betwene them and vs yet are we able to see them VVe knowe that if a man be farre off from vs our eye sight will not reach thither but it fadeth by the way or if there bee a great Castell it will seeme to be but a little cabban if we looke at it a farre off and a whole towne wil seeme to be but a two or three houses Thus doth farre distance diminish the outwarde appearance of things which are great when wee see them neere at hande VVe haue experience ynough of it in the Sunne For it seemeth to bee scarcely two foote broade and yet notwithstanding if a man knowe the reason and the things which the Philosophers and those that are acquainted with the secretes of nature do shew he shall perceyue that the Sunne is much greater than the whole earth And here it is sayde expresly that men beholde Gods workes a farre of How farre off So farre as our eye sight must needes be vtterly dazeled But yet as farre of as it is we perceyue how God worketh and therefore it followeth that there is such a maiestie in Gods woorkes as wee ought of duetie to honour him therein Nowe then let vs marke that such as glorifie not God as they should do can not cloke themselues with ignorance for it is but a vaine couert bicause his works cannot but be knowne vnto theÌ„ In so muche that if wee alledge that our eye sight is too weake and that Gods working is too high for vs it is to be replyed that although Gods woorkes be not nigh vs yet wee ceasse not too perceyue them so farre forth as is needefull for the magnifying of them And although our eyesight be verie feeble yet is there such a greatnesse excellencie and worthinesse in Gods woorkes as wee haue some inckling of them Therfore let vs lerne to apply our mindes too the knowing of the things that God sheweth vs Furthermore let vs marke also that it behoueth vs to know God and his workes according too our owne measure If he shew himself a farre of let vs content ourselues therewith True it is that we may well desire to haue him to come neere vs and on our part also it behoueth vs too streyne our selues from day to day to haue a more familiar and full knowledge of him and of his workes But yet for all that we must walke in humilitie and if God list not to bee knowne to the full but onely in part let vs holde our selues to that which pleaseth him And in the meane while as I sayde let vs not play the purblind or starkblind bussards wilfully but let vs suffer God to shew himselfe to vs and when he hath shewed himselfe and wee knowe him let vs honor him and yeeld him his deserued prayse Nowe herewithall Eliu sayth that bycause God is great we knowe him not neither is there any numbring or accounting of his yeaâ—es This sentence shoulde seeme to repâ—gne that which I haue sayd alreadie for to know and not to know are things vtterly contrary VVe saw in the last verse that although God be far off from vs yet notwithstanding his workes are so great that we see them and now it is sayde that God cannot be knowne But by the knowing that is spoken of here it is ment that we cannot comprehende God in such wise as he is in his maiestie wee come farre short of that it is ynough for vs that wee haue some little taste of it we be not able to comprehend the infinite light that is in him it suffizeth that wee haue some little sparkes therof Thus then ye see in what wise God is not knowne namely in that our capacitie is too small to conceyue and comprehend him Yet notwithstanding his meening is not to be vtterly hid froÌ„ men for he sheweth himself inough to be honoured at their handes Therfore this knowledge which we haue of God is not to bee able to determine of him and to say throughly what is in him but yet neuerthelesse we are vnexcusable if wee honour him not forsomuch as he hath shewed himselfe in such portion vnto vs as hee knoweth vs able to beare and as is for our profite Now we see after what maner we beholde God and howe he may be knowne of vs that is to wit by looking at him as it were in a glasse when he claddeth himselfe with that visible maiestie which is seene in heauen and earth Lo in what wize he ought to be looked vpon And for that cause it is sayd that the creatures are as his seate those are his ornaments and as a Prince that appareleth himselfe in his royaltie too haue the more reuerence euen so Gods ornaments are in the heauen and in the earth and there it is that he must be looked vpon For as for his substance or being that is inuisible and hidden from vs But he vttereth his vertues in suche wyse that although wee were blind yet might we grope them according also as S. Paule vseth the same similitude in the 17. of the Actes Seeing it is so let vs learne that we do then see God when we consider his workes for his mightie power appeereth there and sheweth vs that he deserueth well to bee glorifyed at our handes But yet must wee not presume to knowe him perfectly so as we should be able to define what his glory is for that passeth all our vnderstanding wee must cast downe our eyes and confesse that hee dwelleth in vnapprochable light Therefore our knowing of God is but in part and therewithall it behoueth vs to confesse that we bee so ignorant and weake as it is ynough for vs to haue some tast of Gods maiestie and we must holde ourselues at that stay sith we see that our wits fayle vs and that we be as good as forlorne I say it behoueth vs to holde ourselues within our owne slendernesse praying God to rid vs of this mortall flesh to the intent we may behold him as he is when we be become like vnto him as it is sayd in S. Iohn and furthermore that in wayting for that day he reforme vs presently after his owne image to the end we may beholde him the better For thereafter as God clenseth vs from all
vs to mark wel what is conteyned in this verse where on the one syde Eliu protesteth that all Gods workes are myracles and on the other side he saith it behoueth vs to stay vpon them namely bicause our wit is to feble to haue any true knowledge of them out of hand Therefore we had neede to bestowe all our studie therevpon Furthermore we be commaunded expresly too beaâ—ken for except God speake vnto vs as for vs we may well apply al our wittes to the considering of his workes but we shall neuer come to the cheef point Yee see then how we haue three points to beare in mynde The one concerneth the excellencie and maiestie that is to bee seene in all Gods workes so as they bee not to be despized The second is that for as much as men are rude and grosse witted their looking vpon the things that God setteth afore them muste not bee with casting their eyes aside at them with a glaunce and awaye but they must stay vpoÌ„ them and settle their minds throughly to them and be diligent in them to the vttermost The third is that that they must not trust in their owne reason nor thinke them selues to haue skill ynough to iudge of them but consider how it belongeth to God to shew vs by his worde what we haue to conceyue and that that is the point whereat we must beginne and that till we haue bene at Gods schole wee shall haue but a dim eyesight so as his workes shall passe away before vs and wee not perceiue them as were requisit for vs to do and to be short wee shall haue no discretion at all vntill God haue made vs wise Yet these things neede not so greatly to be layde foorth at length as to be well weyed of euerie of vs And therefore as ofte as we come to the considering of Gods workes let vs lifte vp our wits alofte to reuerence them that is to say to honour Gods infinite wisedome power and rightuousnesse which appeere in them Let that serue for one point To bee shorte who so euer thinketh vpon Gods works without reuerencing of them that is to say without yeelding him honour and without acknowledging them to be full of wisdome power and goodnesse he is vnkynd and traterous vnto god And therefore as oft as any man speakes to vs of Gods works let vs yeeld this reuerence to them to take them as miracles that surmount all our wits and wherein God vttereth his maiestie after suche a sorte as wee haue good cause to honour him Besides this as I haue touched already we must on the other side consider what is in ourselues to the end we take not ourselues to bee so sharpwitted as to knowe all things in a moment Then let vs be contented to breathe vpon the things that we conceiue not at the first sight and let vs not bee wearie of that studie If wee haue lyued a good while in the worlde and be still but as nouices and haue not that perfecte vnderstanding which were to bee wished yet let vs not be out of heart but go forward stil without studie for wee shall haue profited much if we can in oure whole life haue learned to vnderstande the wonders that are conteyned in the workes of god Howbeeit it is true that it behoueth vs to go still on foreward and whereas in this place here is mention made of staying it is not ment that wee should bee ydly occupied in gazing aboute for our musing vpon God muste not hinder oure seruing of him nor our imploying of our selues about the things that he hath appoynted It is cleane contrariwyse that is to wit the more a man considereth Gods workes the more ought he to bee stirred vp to do his duetie and the more ought hee to be prouoked and thrust foreward therevnto Truely they that stay in thinking vpon Gods workes doe but as it were goe backe to leape the better For the end of it is that wee should not bee wanderers as wee see men do which runne trotting vp and downe from place to place and could find in their harts to remoue the world with them when they be so letted in their enterprises But what for that They may well breake their armes and legges and yet be neuer the further soreward if they hold not the right way VVhat is to bee done then Let vs bee guided by sober aduisednesse And so let vs stay in such wise vpon Gods workes as wee may bee restreyned from wandring after that sort and not become stragglers Howbeeit therewithall let vs also apply our selues to that which God commaundeth and let that bee our marke to shoote at Furthermore let vs assure ourselues that of our owne nature we haue nother wit nor reason to giue eare vnto God for it belongeth to him to shewe vs what wee ought to consider in his workes that we may fare the better by them True it is that the heathen men haue disputed curiously of the secretes of nature and in a manner nothing hath beene hidden from them Yea but all was but a musing vpon the worlde and not a comming vnto god And what else is suche wisdome than a confuzed dungeon For what an vnthankefulnesse is it that men should so curiously search out all Gods workes and not thinke vpon the maker of them nor any whit regarde him Therefore cursed be the wisdome which buzieth it selfe about the curiouse searching out of the inferiour or lower causes and in the meane whyle despyzeth the maker Yet notwithstanding it is certayne that God gaue vnderstanding to those that treated so curiously of the order of nature howbeeit for as much as they heard not God speake he had his worde to guide them aright they missed their way For the cheefe point was that they should haue submitted themselues vnto God and considered his glorie whiche appeereth to vs in all his workes but they did it not So then let vs marke well that whensoeuer we reade these great philosophers or heare them speake and perceyue howe they knew the things that seeme incomprehensible to vs they be as lookingglasses of the blindnesse that is in all men vntill that God haue taught them in his schole Are we sharperwitted than those men were VVe come farre short of them and yet we see they had not any taste of god And therefore if we be desirous to comprehende Gods workes let vs not trust to our own skilfulnesse nother let vs presume vpon our owne naturall power But let vs herken to that which God speketh to vs and when we be taught by his wordes let vs go on after his guiding and then shal we know his works in such sorte as wee shall apply them to oure vse and instruction Thus much concerning this first verse Nowe Eliu goeth forward immediatly with this matter He asketh whither Iob can tell what commaundement God hath giuen to all his creatures what ordinance he hath set in the clouds how
of god which sheweth it self in al these things Now we haue in effect to gather vpon these sayings that although there be some naturall causes of heate and cold yet doth it not followe that wee vnderstande what is in them Specially where as the southwind beareth sway in Sommer time and men burne for heate without feeling any great blast or gale of wynde wee may well perceyue some inferior reason thereof neuerthelesse when we haue known what we can yet must we come to the power that is hidden in God yea and so hidden as all our wittes are forced to faile of it and to be dazled at it Hereby then we see howe proude men are in flinging out at rouers to dispute against God and to set him to schoole and to reply vpon him and too murmure at his doings and to shewe some token or other of misliking That is a diuelish pride And why so For wee be not able to perceyue so much as the cause of our sweating and of the heate of the Sunne VVe will perchaunce say that the Sunne is whot Yea but howe is the sweate ingendred It is bycause the bodie is then loozened and the same loozening doth so open the bodie that the moysture cannot tarie within Again when it is cold wether the poares are shet vp and the moysture shrinketh inwarde too nourishe a mans life whereas the contrarie is doone by heate Agayne the heate ingendereth feeblenesse and that feeblenesse maketh the humors to melt and so ye see the the causes of sweting Men may well dispute after that sorte But when all is done must it not needes be acknowledged that there are maruellous secretes in the bodie of man and that God hath planted such a workmanship there as wee bee at our wittes ende when we haue well considered it If we thinke not so it is to much shame for vs our vnthankfulnesse it to beastly Againe we will perchaunce discourse howe the heauen was made in such roundnesse and how much bigger it is than the earthe and moreouer of what matter or substance it is made that is to wit of a firie matter and howe it is maynteyned in suche perfecte state and order as it is and finally after what maner it wheeleth about But whe all is sayde we must needes acknowledge that God worketh with greate reason in that behalfe And with howe great Euen with infinite whereat all mennes wit must needes stoupe and say Surely there is a wonderful workmayster there is a God that worketh in suche sort as we must needes honor his secrets and worship him in all his works and acknowledge that it is not in our power to atteyne to such hyghnesse Thus ye see wherevnto the holy Ghostintendeth to bring vs in this texte And therfore as ofte as we see any reason in the things that are doone by nature so as we perceiue by what meanes God worketh and therewithall vnderstande his iustice power and wisdome let vs always learne to conclude that yet notwithstanding we cannot comprehend all no nor the hundreth part It is very much that we haue some litle tast of them so as wee get a licke at them as it were with the tip of our tung and yet can we not haue that tast nother excepte it be giuen vs from aboue Howbeit let vs by the way marke well that all the knowledge which wee can haue serueth but to make vs feele the rawnesse of our own vnderstanding that wee might humble our selues before God and vpon the knowing of our vnabilitie seke to be taught and to profite more and more Furthermore let vs neuer be werie of setting oure mindes to the considering of Gods workes seing we may get an inestimable treasure by learning neuer so small a portioÌ„ yea though it be but the entering into some taste of them as I sayd afore For when we shall haue spent our whole life in them we shall haue done much if we haue come half way vntill such time as our Lord do gather vs wholy and fully to himselfe Thus ye see that as touching the heate that is spoken of here as touching the workmaÌ„ship that we see in the skies they be as it were a molten lokingglasse and yet notwithstanding the scope of them is infinite and therfore needs must the workemaister of them be wonderfull Lo how we ought to put this lesson in vre Now it is sayd immediatly Tell vs what we shall say to him for we can not order our matters bycause of darkenesse Heere Eliu mocketh Iob but in the meane while the doctrine toucheth vs all whiche is that he which will presume to take hold to talke with God to reply against him must tel vs how we shuld speak vnto God what we may alledge to him to the end we may shew him that there is some fault to be found in him and in his works It is all one then as if the holy Ghost should say go to ther is none of you all but he is so selfwise as he will take vpon him to picke some quarel to Gods works And soothly if we consider the ouerboldnesse that is in al men wee shall see that God can not content vs and that if it were in oure power euerie of vs would put too his peece and haue a snatch at him saying VVhy is not such a thing doone And this or this were good To bee short there would be a terrible hotchpotch if God shuld herken to our wishes and follow them And wherof commeth that Of diuelish pride for that we will needes bee wise in finding fault with Gods doings But Behold heere howe the holie Ghoste scorneth suche presumptuousnesse and sayth Seing that euery of you taketh vpon him to bee so great craftes maisters â—ell vs how we shal speak vnto god If ye come to him and say goe to I will haue such a thing done ye must shewe him some reason why And what reason can ye bring vnto God This is told vs of set purpose bycause men intangle them selues in their owne fantasticall imaginacions when they be disconteÌ„ted with God and his workes And I beseech you who giueth vs such leaue to missebehaue ourselues against God and to reply this and that but only for that we regard not his maiestie for had we any regard of that it is certen that we would quake for feare So then it is not for nought that the holie Ghoste bringeth vs to speaking with God as if he should say Go to tell vs what we shall say to him for you fall to muttering as it were behind his backe as some cowardly wretch would do when he seeth a maÌ„ of corage and authoritie whose doings he misliketh Such a one wil find fault but yet hee dares not open his lippes at him to his face but goes away moyling to himself to worke spite and to forge slaunders behinde his backe and when he is among his mates then spueth he out all that he had conceiued
estimation ought we to haue them Now then we see what God intended in this text in speaking of the line and the compasse As if he should say how now If I were a mortal and corruptible creature yet would men in beholding my workes do me the honor to say Beholde here is a very excellent and skilfull workman he is very cunning his worke speakes for him Yea if some handicraftes man as I sayde afore had done some meane peece of work men would not be so bold as to find fault with it or at leastwise they would not do it which had no vnderstāding in such workmanship But as for me that haue made so excellent a worke which haue created both heauen earth and sea and all of nothing and which haue finished them in so goodly order and aray as men see men take vpon them neuerthelesse to controll me And what a dealing is that VVhat are all the works of men if they be layd to my workmanship Shall they come neere mine I haue wrought with incomprehensible power and wisedome and yet shall I not bee free from mennes iudgements Shall any man dare say why doest thou this or why doest thou that it were better for thee to doo so or so VVhat a pride is that Shall men preferre mortall creatures before mee that am the liuing God before me that am almightie and alwise Is not that an intollerable vnthankefulnesse If a mortall manne make a peece of woorke men will doo him the honour not to iudge of it without great modestie and haue not I deserued to bee honored a hundred tymes more which haue builded the worlde Then let vs learne too looke better vpon Gods woorkes than we haue done so as if wee cast our eye vpon the earth wee may bethinke vs of the terrible hougenesse thereof It is not as some great castell well wrought wherevnto none other commeth neere but we see what a weight it hath insomuch as it may well seeme impossible for any foundation to bee founde able too beare it vp And wherevpon is it grounded Euen vppon the water The earth muste needes hang in the ayre as it doeth in deede and it hathe the water rounde aboute it Truely euen the Philosophers which considered not God the maker thereof did well perceyue by reason howe the waters do compasse the earth and how the whole masse togither hangeth in the ayre They haue disputed verie curiously thereof and alledged some reason for it But yet for all that they were constreyned spite of theyr teeth to graunt that it was a thing aboue nature too say that the waters shoulde so shrinke aside too the intent that men might haue roome to dwell on This coulde not come of it selfe needes must it be the working of some diuine prouidence After that maner spake they And although they were blinded through their owne vnthankefulnesse yet neuerthelesse they coulde not denie but it was so Howbeeit as I haue sayde it is not ynoughe too acknowledge that God created the earth but wee muste also beholde his woonderfull wisedome therein and acknowledge it to be such a myracle as our wittes come short of VVheras it is said that God created all of nothing and again that he hath settled the earth vpon the waters is it not a thing too rauish vs into wonderment If wee looke round about vs we shal see that the waters do inuiron the whole earth about and yet notwithstanding wee see that the earth abideth stable and what a myracle is that True it is that sometymes men shall see an earthquake and it will seeme that all should go to wreck and so also might it come to passe if God prouided not for it But howsoeuer the worlde go wee see that the bodie of the whole earth standeth stedfast still And is not that a wonder to vs what excuce can we pretend if we can find no leysure to thinke vpon such a worke of God doeth he not vtter his power and mightinesse therein so many wayes as we must needs be sufficiently conuicted therby But we see and will not see one whit to magnifie God in his works And this lewdnesse is vnexcusable For when men fall asleepe heere and take not paine to thinke vpon Gods works are they not worse than vnthankfull and churlish So then howe ignorant soeuer we be there is none excuse for vs but wee be alwayes blame woorthie if we glorifie not God in his workes which are so open and manifest Ye see then what wee haue to beare in mynde in this streyne Nowe by the way whereas mention is made of Compasses and of measuring of the earth we see well that there needed a wonderfull power and incomprehensible wisdome for the setting of all these things in order For the earth woulde neuer haue settled and stood still as it doeth if it were not in the middle of the ayre in suche iust measure and proportion and in suche conueniencie and temperature as nothing were amisse Furthermore when wee beholde the greate and farre distance not onely betweene the earth and the clowdes but also betweene that and the skie where the Starres and Planets are should we not be more abashed And now when we consider the highnesse which wee see in the skie aboue the earth what is the earth As greate a masse as it is and as weightie and houge as men see it to bee if we compare it to the greatnesse of the heauen must wee not needes confesse with the Philosophers that it is but a little Ball VVhat proportionablenesse is there betweene the one and the other And yet neuerthelesse if wee looke but vpon the Mountaynes that are on the earth wee shall finde euen there whereat to maruell and wherefore too glorifie the woorkemayster that made all Againe when on the other side we behold the steddinesse of the earth ought it not to rauishe vs into woonderment Althoughe wee see great varietie in it yet doeth it alwayes abyde in his place without fleeting Ye see then that the high mountaynes which doo as it were imbosse the earth and the vnleuelnesse of the places seeme able to shake it yea and too ouerturne it quite and cleane But God hath peysed the earth in such proportion and measure as it keepeth alwayes his owne place still and although it seeme that the mountaynes shoulde ouersway it yet notwithstanding one of them is so answerable to another as the counterpeyse abydeth alwayes stedfast To be short whatsoeuer betydeth the earth shall stande stedfast and bee preserued still too the ende by the proportionable and euenleueled counterpeyse of it selfe and it shall not bee any whit remoued whatsoeuer happen to it Neuerthelesse when wee see howe it is inuironed with the water and that the houge mountaynes aduaunce themselues as it were to tumble it into the sea yet notwithstanding it continueth steddie still must it not needs be sayde that God hath wrought after a passing woonderfull fashion in that behalfe Yes certainly
VVhat is too be done then but onely to woorship our God confessing our selues to come farre short of so houge greatnesse and so incomprehensible wisedome For of a truth it is good reason that we shoulde walk in all humblenesse and feare when we come to the considering of Gods woonderfull workes which shewe themselues euerie where in the order of nature And so wee see verie cleerely what is conteyned heere Yet notwithstanding it behoueth vs too come backe too this poynt namely why God setteth the earth before vs as a looking glasse It is too the ende wee might beholde his infinite glorie wisedome power and might too guide vs and leade vs as it were by the hande too the considering of his woorkes whiche are exceeding greate and excellent thereby too bee rauished into woonderment of purpose to humble our selues vnder his incomprehensible greatnesse and too honour him VVee see that God adorneth himselfe so excellently as there is no more replying agaynst him nor no more entering intoo such boldnesse as to desyre to controll him as though hee had done amisse VVho is hee that shall comprehende his infinite highnesse Let vs but open our eyes and wee shall bee confounded For on the other side if wee looke too the earth it is as our fostermother that feedeth and cherisheth vs and yet notwithstanding wee wote not howe VVe see well ynough howe it is tilled and we can tell well ynough howe to talke of it but yet must wee needes bee astonished euen in that behalfe And that is the conclusion of the text Seing then that we haue a mirrour of Gods incomprehensible power and wisedome euen in the verie earth that wee treade vpon what shall wee haue if wee looke vp too heauen which is farre aboue and whereunto we be not able to atteyne Is it meete for vs to reply agaynst God and to aske why he doth so or so or why he suffereth this thing or that Alas who are we So then let vs marke well that when we haue looked well vpon the earth it ought to serue to hold our affections in awe to the ende wee attempt not to aduance our selues aboue the skies but rather yeeld the glorie to oure God in all things that it pleaseth him too do knowing that he is the soueraine God and that he hath a perfect and substantiall glorie and that his woonderfull power and might are matched with infinite rightfulnesse and wisedome so as there is no fault to bee found in him If we conceiue this well we shall haue profited greatly for one day Now let vs come to that it is said That the starres sung prayses and the children of God reioyced in triumph at the creating of the worlde By these wordes God betokeneth that as soone as the starres were made it was a sette song or melodie to glorifie him Not that the starres sung nor that they be sensible creatures but for somuch as god did therin set out his owne greatnesse goodnesse power and wisedome it is all one as if he had spoken lowd and shirle Do we then lift vp our eyes to heauen VVe must needes heare the melodie of the starres according as they began to sing at the creation of the worlde And surely such melodie ought of right too waken vs and to stirre vs vp to sing the Lordes prayses and to glorifie him Yea though we were starke deafe yet ought wee to giue eare to so melodious songs and to receyue them for behold euen the Angelles of heauen are prouoked so to do But wee bee to blockish in that behalfe insomuch that when we lift vp our eyes to heauenwarde to behold the starres wee consider not too what purpose they shoulde serue vs Yet notwithstanding it behoueth vs too applie this text to our instruction to the end we may fare the better by it Now then it is sayd in the first part that the starres began to sing from theyr first creation After what maner As I haue tolde you alreadie not with tongue for they be senslesse and dumbe creatures but the goodnesse power and wisedome of God whiche shyne foorth in the starres ought to serue vs for as many songs If the ayre rung with shirle and cleare voyces wee ought not to be more stirred to glorifie our God than when wee see the woonderfull order which hee hath set before our eyes Howbeeit to moue vs yet better to glorifie him it is sayd that the Angels reioyced at that sight and at the hearing of such melodie of the speechlesse creatures in so muche as it made them for to triumph Hereby we ought to bee moued to glorifie our God and such a ioy shall bee a right and true ioy and a farre other one than the ioy of these madde worldelings and vnthrifts which cannot be merry but in displeasing god VVe see here a farre other gladnesse set afore vs which is that the Angels of heauen did as it were leape for ioy when they sawe the excellent course and wonderfull order of the heauen by gods appointment They were then moued to such a reioycing as is mencioned heere Seeing that the Angelles do guide vs to the glorifying of God to the singing of prayses vnto him ought not we to be glad when we beholde the goodly order which is in the skie Is not that the poynt wherevnto wee ought to come as oft as we lift vp our eyes aloft But what we bee farre off from putting the thing in vre which wee bee exhorted to heere for truly when we heare any text of that doctrine it slippeth away Although we be warned neuer so muche that we ought to glorifie God in looking vp to heauen and reioycing at the lighte of the Sunne and although we be sufficiently put in minde to do it yet doth it slip from vs But seing that the cheef seruice which god requireth of men is to be praysed at their hands and we make none account of it but whiche woorse is doo rob him of his honour disfeate him of that which is his in that we glorifie him not as he deserueth surely wee shall pay deerly for it when it commeth to the reckening True it is that our Lord knoweth well ynough that hee cannot drawe any thing from out of vs whereby to be magnified as he is worthie but yet he is contented that men should exalt him and glorifie him in his works that we should be moued to prayse him by the beholding of them Now if wee do not so are wee not woorse than traytours Yes doubtlesse are wee So then let vs learne to profit in the doctrine that is conteyned here By the way let vs marke that the Angels are termed Gods children to the ende wee should be the more persuaded to runne too the triumphe that is spoken of heere and ioyne with them in triumphing out Gods prayses and in glorifying him with one common accord when wee heare the sayde melodie both aboue and beneath inasmuche as God hath
brute beasts when we haue done all that we can and yet notwithstanding our vnthankefulnesse bewrayeth it selfe in that we yeelde too slender and nigardly a recompence vnto God for the benefits that hee hath bestowed vpon vs For of whom is it long that wee be not brute beastes As it was said yesterday was not the Elephant created with vs Are we made of any preciouser mould than he Is there any qualitie in vs why we should be more excellent No there is nothing that maketh a difference betwixt vs but god Now wee see that the Elephants which haue so terrible a force are notwithstanding not so bold as to bend themselues agaynst vs they go and hyde themselues in moyst places and cannot haue any couert that is commodiouse for them Seing it is so we see on the one side how greatly we bee bounde vnto God and therfore wee ought of good reason too acknowledge our owne weaknesse when mention is made of the brute beastes whom we durst not come neere no nor so much as looke vppon them How should we do then if God restreyned them not Now after this God leadeth vs too the sea and sheweth vs that there also we haue wherwith to pull vs downe not only by reason of the greate multitude and diuersitie of fisshes that are there to be seene insomuch that euen the heathen and misbeleeuing wryters were constreyned too say that wheras men sawe manie miracles vpon the land the sea was the true storehouse of the woonders of nature but also eueÌ„ in respect of anye one sorte or kynd of theÌ„ as for exaÌ„ple let vs take but only the whale is it not an incredible thing to see so houge a creature liuing in the water who were able to fashion the mould of so great howge strong a beast as that is seene to be For by lykelyhood it should come foorth to pray vpon the land there shuld not be foode ynough to suffize him in the water Also we see what is in his bones or in his backebones which are more than bones they be to see to yron and steele and it is a woonder to looke vpon his flesshinesse Therfore a man had neede of greate riches that shuld interteyne such a bodye And who can sted his turne but only God For he hath appointed the world too keepe him and therfore hath he prouided all things for him VVherfore sith wee see this let vs learne to submit ourselues to him or else there shall neede none other iudges to condemne vs than the brute beastes nother shall there neede any other euidence too cast vs than the creatures that are dispersed through the world as well in the waters as vpon the land If we be are away this singlenesse it will stand vs in better sted than all the curiouse expositions that can be deuysed as when these Allegorimakers serched out his ribbes and backebones and treated also of his skin and of this and that and to be short there was not that pece of him wherin they found not some toy or other But this is as it were too make the holie scripture a noze of wax by transforming it from the naturall sense VVherfore if wee beare away but this one foresayd article that there shall neede none other witnesse to cast vs before God thaÌ„ the things that are shewed in the brute beastes shall wee not haue profited greatly Howbeeit before we come to that condemning in Gods sight we haue a good instruction now giuen vs too receyue And first of all too the intent wee may not be ashamed to be taught by the VVhales and Elephants let vs vnderstand that Gods sending of vs too them is euen bycause of our vntowardnesse for that wee bee so spytefull so froward and of so wicked and crabbed a nature as we cannot bee brought too reason Therfore is God fayne too shame vs by sending vs too the beastes Also there is such wilfulstubbornnesse in vs that whatsoeuer is told vs though our wants be layd open to our faces yet do we euer seeke some startingholes and shun Gods iudgement to the vttermost of our power God then must bee fayne too breake this hardenesse as it were by mayne force and to make vs to bow vnder him And therfore if the Elephants should treade vs vnder their feete and traÌ„ple vpon the bellies of vs we be well woorthie of it seing wee will not glorifie him that hath made them as well as vs nor yeld him his due honour Howbeit let vs take it in good worth that God sendeth vs to theÌ„ to schole to learne to humble our selues Besides this we deserue to be swallowed vp of the VVhales and too haue the sea too ouerwhelme the whole earth and so it should do as hath bin declared heretofore were it not that God of his graciouse goodnesse voutsafeth to lodge vs heere and maynteyne vs notwithstanding that we deserue to be drouned euery minute of an houre VVherfore let vs be contented that God giueth vs instruction bothe vpon sea and land and that al things are ordeyned to turne to our welfare according also as they shall if wee turne them not away by our owne rechlesnesse ignorance and naughtinesse Thus yee see the cheâ—f poynt which wee haue to marke in this text Howbeit before I vnfold this description peece by peece let vs marke what is sayd here for God declareth to what intent he speaketh so of the VVhale VVho is he sayeth God that can stand in my presence Seing that no man dareth waken vp a whale no nor com neere him sayth he who is he that dareth maynteyne himselfe before mee This is the comparison that I haue touched alreadye that is to witte that if the creatures which being nothing of themselues are but a small portion of the power that is in God do astonish vs what will his infinite maiestie doo VVhat is all the whole world in respect of God It is sayd that he holdeth bothe heauen and earth and that he needeth not to stretch out his armes too imbrace that greate circuit but it is al of it shet cloce in his hand Now a whale how houge a masse of fleshe so euer hee haue yea and though hee can do neuer so much in the sea is but a verie small peece of it So then besides the infinite number of other fisshes greate and smal that are in the sea all which God hath made and gouerneth the whales also are comprised there Seing then that God in his glorie compreheÌ„deth all things yea and comprehendeth them as nothing ought not wee to be sore astonished before him when a sillie beast scareth vs as is shewed here And for confirmation therof it is sayd that all things are his For if a man should say it is true that a whale is a terrible thing but God is not so Yea would God answer and what is a whale but as a dart that I shall cast or as a stone out of a sling
and moreouer also discerne betweene good and euill VVhere shall wee finde so beastly men that wil not condemne robberie murther whoredome For very nature teacheth vs so to do Againe all men haue some lawes and forme of common weale and they see well that they cannot breake order and guyde well the matters that perteyne to this present life of mā Furthermore they haue also trades and handicraftes as one is a Baker another a Plowman another a Shoomaker and another a Clothyer and all these trades are the gift of God and they be common as well to the vnbeleeuers as to the faithfull whome God hathe inlightned by his holy spirit Howbeit such giftes serue but for men bycause mankynde coulde not bee maynteyned in his state without suche helpes and meanes Yee see then in effect that the thyng whiche wee haue too remember is that although there be a great number of secrets in nature and that the things be high which belong to this present life yet hath God giuen men abilitie to attaine vntoo them As for example to speake of some handycraft before a man come to be cunning in the occupation he shall finde straunge things yea there are some woorkes that require such cunning as yee woulde woonder How is this possible to be done will men say Howe coulde men know where Gold lyeth in the earth Beholde men make Salt of water Howe commeth that to passe Surely euen bycause God hath giuen men the skill Agayne what is the Golde and the Siluer that are spoken of heere Beholde the mettall is mingled with earthe it hath not so much as colour yea and it seemeth to be vtterly vnprofitable And howe can a man discerne it Howe can he fine it so as it should serue his turne and become a precious metall and a meane of traffike betweene man and man according as wee see both gold and siluer applyed too that vse How might that be done Agayne as touching other artes there is no handicraft so bace and common but that at the first men are to seeke how to worke in it Specially when we see how men sowe corne how can it growe will some say How do men make wine and such other things VVhen we once know these things wee thinke them not straunge at all but yet is it God that hathe giuen vs the skill of them for otherwise we should be to seeke The thing then that I meane is that there is some capacitie in men to comprehend natural things notwithstanding that they be darke at the first enterance And although men be harde and grosse of vnderstanding yet do they attaine to the cast of this earthly life bicause God giueth them the aydes and meanes wherewith to passe through the world But when it commeth to mounting aboue this transitorie life then we finde that all of vs come too short Heere ye see wherein all proude folkes misbehaue themselues For they beare themselues in hande that bycause they bee sharpe witted and suttle in these lower things they are able also to iudge of all Gods secretes of the whole doctrine of the law of the Prophetes and of the Gospell But God maketh thē double blind when they be so presumptuous For fayth is a spirituall light The insight of Gods iudgements groweth not in vs neither haue wee it in respect of kind but we haue it giuen vs from aboue by gods good pleasure ouer and besides the order of nature Yea and we see how God punisheth the pride of suche as trust in their owne wisedome in these base and inferioure thyngs Beholde these lustie worldlings if they come once to a finenesse in their suttelties they can find in their harts to mocke both God and the world yea and they be so polytike as too theyr owne seeming nothing shall escape them and therevppon they deuise wonders they vndertake enterprises aboue their abilitie and God suffereth them to runne a head after that fashion and in the meane whyle so blyndeth them at their neede that little children can laugh them to scorne For oftentimes it commeth to passe that the craftiest such as take themselues to be peerlesse in policie are destitute of all reason put to the soyle according as the Scripture sayeth that God catcheth the wise in their owne wilinesse as in a pitfall VVe see this And how is it possible that a man which was so well aduised should as now be so ouertaken and dazeled in so small a matter Hath he not wit in him Verely as though God were not in heauen to blind such as thynke themselues too see cleerely and trust in their owne skyll and wisedome It standeth him in hande too punishe suche pride For inasmuch as they presume vppon themselues they rob God of his honour and he must be fayne too reuenge himselfe of such trayterousnesse Agayn forsomuch as men apply their wittes to naughtinesse rather than to goodnesse it behoueth our Lorde also to punish them for misusing the giftes that he hath bestowed vpon them For it is a singular gift when God giueth vs a good and sharpe vnderstāding and if we turne the same to craft naughtinesse is it not reason that God should punish vs for it For we defile the thing that he had appoynted not onely to our owne welfare but also too the common benefit of our neighbours Now if God punish such pride when men trust too much to their owne wit in these bace and transitorie things I pray you muste hee not needes cut theyr combes and plunge them intoo the bottome of hell too reuenge himselfe of theyr pride and statelynesse when they be so lostie as they would faine mount vp into heauen and be priuie to all the heauenly secretes and knowe the things that God hath reserued to himself ought to belong to him alone So then let vs learne that although our wit serue vs well ynough too discerne the things that concerne and belong heere to this earthly life yet is it not to be sayd that we be able to mount vp into heauen and to enter into Gods secret determinations and to conuey that thing into our wit and braine which our Lord hideth in himselfe Too bee short let vs assure our selues that all things which concerne the euerlasting life are farre aboue our reach and that our Lord must be faine to worke in vs yea euen supernaturally and not onely too inlighten vs after the manner of men but also too giue vs the newe light whiche is hidden from vs bycause it proceedeth of the sayd spirit of adoption where of I haue spoken Furthermore ▪ sith it is so let vs consider what mans free will is and how mad they bee that will mainteine themselues by it For if wee haue free will too guide our selues too Godward and to attaine to euerlasting life it would follow of necessitie that first of all wee shoulde haue faythe rightuousnesse and holinesse But wee see that the Scripture condemneth vs as blind
And this is not sayd of the clouds only but also of the Sunne and Mone which are right noble creatures and yet neuerthelesse God voutsafeth to imploy them to our vse Seing then that so much is sayd of the Sunne and Moone whome God imployeth to our seruice therein wee see the loue that hee beareth vs and how highly we are in his fauor and howe precious our life is vnto him Truely this commeth not of our own worthynesse for who are we And yet notwithstanding behold how God submitteth the heauens to our vse So much the more then haue men playd the beasts in worshipping the Sunne and the Moone and for the same cause God telleth them in way of vpbraiding that he had appointed them to do them seruice Therefore seing that God maketh the cloudes and the earth also to labour and trauell after that sorte let vs remember that both aboue and beneth he sheweth vs more than a fatherly loue making vs to feele his goodnesse to the intent we should coÌ„sider how deare and welbeloued we be of him notwithstanding the wretchednesse that is in vs For wee be not worthy to be reckned amoÌ„g the residue of his creatures If men be compared with the earth with the ayre or with the very brute beasts it is certaine that they are vnworthy to be nourished here And why Bicause we be corrupted and marred and therfore we haue somuch the more cause to magnifie Gods goodnesse towardes vs Furthermore whereas it is sayde that he chaceth awaye the cloudes with his bryghtnesse it is yet one chaunge more whiche is woonderfull and oughte to make vs too perceyue the hande of god For beholde when the wether is close it seemeth to vs that wee haue quyte and cleane lost the sight of the Sunne And if wee were not acquainted with suche alterations wee woulde thinke that the water threatned too burie vs out of hande And in good sooth what are the cloudes when they haue so ouercast the whole ayre and that the earth is so wet as men see Are they not as it were a graue Now then God maketh the cloudes to vanishe away in a minute of an hour and to whome may that be imputed Truely wee will say too the order of nature we will say to custome But howsoeuer it be yet must we needes perceiue the hande of God if we be not too blockish Therefore let vs beare in mynde that it is no superfluous talke when Eliu vseth this diuersitie of matters to shewe the maiestie that God setteth foorth in the worlde by the saide varietie of times to the intent to draw vs vnto him And he sayth expressely that he sendeth both cloâ—des and whirlwindes and all to doe the things that he hath ordeyned through the whole worlde As hee should say that it behoueth vs alwayes to consider Gods mightie power and dominion ouer all things which wee see that we may learne too perceiue our owne sinnes when hee punisheth vs as if he will adde againe anon and also to the end we may so taste of his goodnesse as we may be throughly filled with it when it pleaseth him to handle vs gently To the end then that we may knowe these things let vs consider that the creatures gouerne not them selues but that God disposeth of them as he thinketh good and that is to do whatsoeuer he commaundeth vpon the eâ—th Hereof we haue a good lesson to gather For what is the cause that we be so afrayde of thunder and of other things but for that we feare not God And it is a iust punishment of of our vnbeleefe Men will not feare God and whither sendeth he them EueÌ„ to the senslesse creatures and that is to put them to greater shame Loke vpon a despizer of God which trampleth all religion vnder foote he is caried away with a diuelish rage he shaketh off al difference of good and euill and yet notwithstanding he is inforced to be afraid of the thunder insomuch that he is as it were out of his wittes and in a traunce Marke the payment which all they deserue that are loth to yeelde obedience vnto God they stand in awe of a senslesse creature So then let vs learne to graunt oure God the mightie power which belongeth vnto him to the end we may be exempted from this fearefulnesse which the ignorant and vnbeleeuers haue and all the cankerdhearted sort and the despizers of all religion For if we knowe that God guideth and gouerneth the tempestes then shal we perceiue that being in his hande we shall be free from all danger when it pleaseth him The thuÌ„der can do nothing And although we see it flie abroad and shoote from heauen to the earth in a moment Yet is it still in the hand of god And therfore like as a sworde cannot wound men when it is either flat vpon the earth or when it is in the scabberd euen so is it with the thunder and lightning they can do nothing simply of themselues but God darteth them where hee listeth If wee once knowe this wee shall not bee afrayde of the thunder True it is that it will abashe vs but therewithall it will serue vs for a spurre too pricke vs forewarde that wee may bee confirmed in the feare of God and profite more and more therein Neuerthelesse what so euer come of it wee can not bee dismayed at the thunder bycause wee are sure that God dispozeth of it and that we ourselues also are in his custodie so as the thunder can not doe any thing againste vs more than pleaseth him likewise wee must not bee afrayde of the hayle but of him that sendeth it VVee must not bee ouerfearefull of a tempest so as wee should bee dismayed at it but wee must tremble before the maiestie of oure God and when wee haue trembled we must mortifie all our fleshly affections and take the comfort which he giueth vs on the contrarie part in shewing him selfe a father towardes vs Beholde I say howe wee ought to put this sentence in vre But these creatures also must serue vs for example For sith wee see that the rayne the windes the stormes and all things doe execute what so euer God commaundeth them what ought wee to doe Hath the rayne eares too heare what God appoynteth nother Sunne nor earth nor clouds nor ayre haue any reason or vnderstanding and yet wee see that all these creatures serue and obey god There falleth not one droppe of rayne to the grounde without his will. The Sunne doth nother ryze nor set otherwise than God hath limited his pace and assigned his course in so muche that hee misseth not one twincling of an eye of it As much is to be sayde of all other creatures As for vs then which haue speech whiche haue eares to heare which haue vnderstanding and reason haue we not sufficient euidence to condemn vs if we apply not al those things to the obeying of our God seing that the whole order
of nature is nought else thā a proof of the obedience which all creatures both aboue and beneath do yeeld vnto God VVee as hath bene sayde alreadie are men of his making for as it is also sayd in the Psalme It is not man that made him selfe but it is God that made him Seing then that we hold all things of him ought the strength which he hath giuen vs to be as a furie to rush against him and to resist him and to stoppe his will from hauing free course And yet notwithstanding that is the marke that all our indeuers shoote at For if we consider wherein men are most frowarde wee shall finde that they neuer leaue resisting of god and fighting against him so as all their seeking is to abolishe his truth wherein wee see so muche the greater spitefulnesse Therefore let vs bee sure that the rayne wyndes stormes tempestes and such other like things shall giue a glosse to this diuelishe rebelliousnesse of ours in that we ceasse not to prouoke Gods wrath and too plucke men from obeying of him and from submitting them selues to his will to bee quietly gouerned by him Lo what wee haue to marke in the seconde place of this sentence where it is sayde that throughe the vniuersall worlde the creatures doe what so euer God hath ordeyned Nowe in effecte we see heere the prouidence of God in the order of nature Howbeit we must come backe to that which was treated yesterday as Eliu bringeth vs to it Hee sayth whither it be for his scourge or for his earth or for his mercie In saying so he sheweth as was touched yesterday that it is not ynough too knowe that all things are vnder Gods hand and that nothing is done but by his will and disposing but we must also marke the ende of his purpose and the causes why hee worketh so But as nowe our wittes are feeble in so muche that although God chawe our meate to vs yet can wee not disgest it in our mindes The doctrine is set foorth vnto vs by percelmeale and God maketh it as familiar as can be and yet we bee so dulheaded that wee vnderstande it not as were requisite Howe should wee doe then if wee had but only a generall knowledge of Gods gouerning of the world and that wee had not a better and more particular instruction whereby to knowe his goodnesse iustice and wisdome to the ende wee might bee drawne to his feare and settle our selues vpon the truste of his mercie That is the cause why it is sayde heere agayne whither it bee for a scourge or for his earth or for his mercie VVhereas it is sayde whither it bee for a scourge thereby Eliu sheweth that God chastizeth the world by raine heate cold tempestes and stormes These then are euerie one of them Gods scourges wherewith he smiteth vs for our sinnes Yet notwithstanding it is not for vs onely that hee hathe created the world considering that hee pitieth the earth saying that it is his Also men are not woorthie that hee should vse mercie towardes them Howbeit he myndeth too maynteyne the earth as his owne workemanshippe which afterwarde serueth for them Then may hee sometimes haue an eye too himselfe and to the thing that hee hath created so as hee restreyneth his rigour and executeth it not to the full but moderateth it notwithstanding that we haue prouoked him Therefore it behoueth vs to consider his gracious goodnesse in that poynte aboue all other For vnlesse hee forgiue vs our sinnes or at leastwise beare with them for a time surely the earth shoulde perishe vnder vs and all the world should be consumed yea euen to our vtter destruction So then God giueth a right great record of his mercie in that it pleaseth him to spare vs after this manner And this conclusion ought to serue vs to double purpose The one is to confirme that which hath bene set forth alreadie And the other as was told you yesterday is to make vs feare God and to serue him and to put our whole trust in him I say that this discourse concerning Gods gouernement in respecte of the worlde is the better warranted when wee see the diuers fashions of it with the varietie of chaunges As for example Peraduenture God too chastize vs sendeth some dearth Nowe the dearth commeth of some one of the causes afore mencioned namely eyther of frost or of drought or of noysome rayne or of tempestes and so the ayre punisheth vs But the ayre is a senslesse thing Is it the rayne that bethinketh it selfe too correcte our faultes Men may alledge vs natural reasons and say that the rain the windes and the stormes are ingendered by such meanes and such The Philosophers can well bring reasons to say that it hath some beginning and that it is dispozed by some inferiour causes But in the meane season doe not the chastizementes that God sendeth vpon vs come of him Shall any man father them vpon inferiour causes Beholde there is a countrie that was misgouerned and it was meete that Gods hande should passe vpon it according wherevnto there commeth a rough scourge vpon it now shal we say that this was of natures working Ought wee not too acknowledge that it is the iudge of heauen which chastizeth coūtries and sheweth vs that we cannot scape his hande when we haue done amisse So then let vs bee sure that God vttereth his fauoure and goodnesse when he sendeth vs seasonable and pleasant weather and contrariwise that he punisheth our sinnes and transgressions when he sendeth vs foule and vnseasonable wether Nowe if we knowe this namely that the rayne is not rayzed of his owne naturall mouing nor the stormes and tempests ingendered without Gods sending and appointing of them to what so euer he thinketh good this doctrine shall bee so muche the better ratified Lo howe this speciall conclusion leadeth vs so muche the better vntoo god But there is also a seconde poynt which is that seeing that the rayne whyrlewyndes and hayle are Gods scourges wee must learne to humble our selues when hee correcteth vs Let him not strike vpon vs in vayne but let vs bee plyable vnder him to the ende to humble oure selues in suche wise as hee may reygne quietly ouer vs Truely it is a foule shame for vs that wee must be driuen to his seruice by force and by main strokes of the cudgel seeing that hee allureth vs so gently Is it the nature of a childe to looke to be so inforced and to be loth to come too his father but by compulsion Yet notwithstanding God is faine too worke after that fashion with vs and considering oure stubbornesse and vntowardnesse to bee handled he is constreyned to vse roughnesse At leastwise yet let vs then bow vnder him when wee feele his rough strokes in striking vs with hayle rayne thunder wynde frost tempestes and drought Therefore when as wee feele so smart blowes and the hand of God maketh vs to quake and