Sermons on Job, Sermons · Chapter 9 · Sermon 34
The .xxxiiij. Sermon, which is the ſeconde vponupon the ninth Chapter.
This Sermon conteyneth the rest of the expoſition of the fourth, fifth and ſixth verſes, and then as foloweth.
7 It is hee that commaundeth the Sunne that hee ſhyne not, and the Starres are ſhut vp by hym as vvith a Seale.
8 It is only he that ſpreadeth out the heauens, and vvalketh aloft vponupon the Sea.
9 He made [the ſtarres] Arcturus, & Orion, and the Pleiades, and the chambers of the midday.
10 Hee doeth maruelous and incomprehenſible vvorks, and vvonderfull thinges vvithout ende.
11 Behold, he goeth before mee and I ſee him not: hee paſſeth too and fro and I perceyue him not▪
12 If hee catch and ſnatch, vvho is hee that ſhall plucke it out of his handes? vvho is hee that vvill ſay vntounto him, vvhat dooſt thou?
13 God vvill not vvithdravve his vvrath, and mightieſt helpes ſhall ſtoupe vntounto him.
14 VVhat can I do if I enter into talk, and make choyce of vvordes vvith him?
15 Although I vvere rightuouſe, yet could I not anſvver him, but I ſhould humble my ſelf to my iudge.
IF wee had the wit to knowe God accordingly as hee vttereth himſelfe, there ſhould neede no long proceſſe to bee vſed: for eueryevery of vsus ſhould bee able too diſcerne the thynges that are ſet afore our eyes. But foraſmuchas we be ſo vntowarde in that behalfe, God had neede too vpbrayde vsus with our vnthankfulneſſe by telling vsus of his works. And to this purpoſe maketh that which is ſayd heere: namely that when God liſteth, the skie ſhall bee couered with great and thicke cloudes, ſo as the Sun ſhall not be ſeene: and contrarywiſe that when it pleaſeth him to ſend lyght, the cope of the skies appereth & that faire pauiliō whych is the heauē of his maieſtie ſheweth itſelfe: he walketh aloft vponupon the Sea, that is to ſay, his power ſheweth itſelfe throughly there alſo, & he ſetteth the ſtars of the skye in order, according as they be certaine in number. Thys (I ſay) is reherſed to vsus, to the ende we ſhoulde knowe our duetie the better, and apply our mynds to the cōſidering of Gods works, that wee may honour him as hee deſerueth. And although that God hauing caſt vsus in the teeth with this vice which is in vsus, might leaue vsus there for ſuch as we are: yet notwithſtanding his intent is to inſtruct vsus to our welfare. And the two poyntes that wee hauehave too marke in this ſtreyne for our owne profit, are theſe. The firſt is, that we ſhould vnderſtand how there is not any of vsus that thinketh vponupon Gods wiſdome and power in ſuche ſort as he ought to do. In deede we can confeſſe ynough with our mouth, but the ſame entreth not into our hart, which thing wee ſhew by our contemptuouſneſſe. For (as it was touched yeſterday) if we were thorowly perſwaded that all the wiſedome of man is but vanitie, and that all the ſtrength which wee ſee in creatures is nothing: God ſhould hold vsus in ſuch awe as we ſhould be (as ye woulde ſay) reyned vp hard to it with a ſhort brydle, and none of vsus ſhould once be ſo hardie, as to thinke, ſpeake, or do any thing that were not according to Gods good pleaſure. Seing then that we be ſo negligent, and that eueryevery of vsus beareth with himſelfe, and that we giuegive bridle to our wicked thoughts, and nouriſh them without any remorſe of conſcience, inſomuch that they burſt out euen into outwarde deedes: thereby we ſhewe that wee neuer knewe Goddes maieſtie aright, or rather that we neuer taſted aught of it to any purpoſe, or elſe that the taſt thereof was ſo vnſauery, that it dyed out of hand. Do we then heare what is ſayd of Gods wiſdome & mightineſſe here? Be it knowen that this is ſpoken after that ſort vntounto vsus, bycauſe wee be ſo vntoward in applying our mynds to that which is moſt for our profit. And in good ſooth, is it not a greate ſhame for vsus that wheras we liue here in this world as in a goodly large liſts where God giueth vsus the ſight of al his creatures: the ſame croſſeth afore our eyes, and yet wee forget him that is the founder of them, euen him whoſe will is that heauen and earth and all that in them is, ſhould be as mirrours of his glory, according as it is ſaid that by the viſible things wee maye ſee the things that are inuiſible? Now then, ſeeing he hath put vsus into this world, and wee make none account of al this geere, muſt it not needes be ſayd that we hauehave a very naughty mind? Verely wee bee ſtarke blind: and whenſoeuer God is to be delt withal, we conceyue nothing of him except hee gyue it vsus. He muſt be fayne too inlighten vsus, or elſe there ſhall bee nothing but darkneſſe in our wits. Howſoeuer the cace ſtande, we cannot excuſe our ſelues by ignorance, when there ſhall hauehave bene any wilfulneſſe ioyned with it: but wee ſhal be conuicted that we hauehave not regarded God, yea and that it hath greeued vsus, to thinke of him, as if it had bene ſome matter of heauineſſe. Yee ſee then that (firſt of all) oure Lord accuſeth vsus in this ſtreyne. Howbeit, there is an inſtruction ioyned with it, wherein we perceyue his ineſtimable goodneſſe. He might condemne vsus, and leaue vsus there, as I hauehave ſayd alreadye. True it is that hee condemneth vsus: howbeeit, that is to make vsus feele our ſinne, that it may be corrected in vsus. And herevpon he dooth the office of a good ſchoolemaiſter, to the end we ſhould lerne the thing that wee knewe not before. Therefore lette vsus take good heede to that which ſhall be ſhewed vsus heere. I cōfeſſe that the text ſpeaketh not any thing whiche eueryevery of vsus knoweth not: the thynges will ſeeme too bee common and familiar to vsus, and therefore it will bee ſayd that it is but ſuperfluous talke. Some (I ſaye) will peraduenture ſurmyze ſo. But forſomuchas we referre not thynges to their right marke: muſt not God be ſayne to playe the ſchoolemaiſter, in repeating our leſſon too vsus oftentymes? Ought not wee to ſeeke our owne profit by that which God dooth ſo lay afore vsus? It is no verye darke matter, that God maketh the ſunne too ſhyne when it pleaſeth him, and that therewithall the whole cope of heauen ſhould appeare like a greate pauilion, too the intent that wee might knowe what oddes there is betwixte the maieſtie of God, and the pompe of earthly Princes. VVhen earthly Princes indeuer to aduaunce themſelues, what doo they with all their policies and councelles? Much a doo hauehave they too ſet vp one Pauilion of thirtie foote hyghe, yea and though it were two mile long, yet what were that in compariſon? Yee ſee the skye is endleſſe, God hathe ſtreyned the ſame out, and the earth is but his footeſtoole. Therefore when we ſee ſuch things, although we knowledge them to be ſo, yet is it nothyng woorth if we go no further in that conſideretion. Always we muſt come backe to this poynt, namely, that when we ſee the heauen, we muſt the better bethinke vsus of Gods maieſtie which is incomprehenſible, ſo as we may be moued to honour him, and to ſubmit ourſelues vntounto hym as we ought too doe. Nowe then we perceyue it is no ſuperfluous matter when it is ſayde heere, that the Lorde commaundeth the ſunne that it ſhall not ſhyne out, and the ſunne ſhall be hidden in the cloudes, in ſuch wiſe, as it may ſeeme that God draweth a Curtayne afore it, and that afterwarde hee vnfoldeth the heauen as hee liſteth. As muche is meant by that hee ſayeth, That hee walketh vponupon the waters of the Sea. Surely wee ſee him not walke vponupon it: but were it poſsible for the ſea too continue in ſuch ſtate as it dooth, if it were not reſtreyned by a woonderfull power? wee knowe that it is the nature of water to ſheade abrode. And yet we ſee that the Sea which ſwelleth vp in likeneſſe of mountaynes, is beſette wyth bounds (as we ſhall ſee in the eyghtandtwentith chapter) in ſo much as if that were not, the earth ſhould needes be couered ouer out of hande. VVhereas wee hauehave drye ground to dwell vponupon, let vsus not thinke that that happeneth through any other cauſe, than for that it is Goddes will to lodge vsus heere. During which time he holdeth the ſea within barres and bounds, not of ſtone or timber, but of his owne only power. Although the ſea hauehave ſo great a violence, as it may ſeeme that nothing is able to hold it backe: yet notwithſtanding God holdeth it backe ſtill euen vntoo this day, by the only woorde that hee ſpake, which is, that there ſhould be ſome drye ground for men to harber in. Then ought wee too bend all our wits, that way, but wee do not. And therefore let vsus marke that it is not a ſuperfluous or needleſſe doctrine when it is ſayde that God walketh ſo vppon the Sea. Afterwarde here is mention made of the ſtarres. True it is that the number of them is infinite, according as it is ſayde in another Pſalme, that is to witte, that there is ſo great a number of ſtarres, as would requyre a long diſcourſe. But vnderunder theſe fewe names heere, Iob meant to put vsus in mind of all the whole beautifull hoſte of heauen. Beſydes the Planets, we ſee the ſtarres that are in the firmament, and we ſee they ſerue all of them to marke out ſomething, that wee myght the better conſider the woonderfull woorkmanſhip that is in the mouing of the skyes. VVe ſee well that the Sunne keepeth one circuit eueryevery day, that after hee is riſen he goeth downe againe, and that he turneth about the earth as well beneathe as aboue. Men ſee this. Alſo wee ſee how the Sunne hath another cleane contrarie courſe. How? whereof commeth winter, whereof commeth Sommer, but of the Sunnes approching too vsus, or of his retyring away from vsus, and of his keeping of a hygher or lower gate in reſpect of vsus? For according as he goeth further from vsus or draweth neerer to vsus: thereafter maketh he the diuerſitie of ſeaſons. VVe ſee this I ſay euen the rudeſt and moſt ignorant of vsus all. True it is that they perceyue not how the Sunne walketh a cleane contrary courſe to that which he maketh in keeping his dayly courſe: but the experience thereof is knowen by the effect. For wee hauehave nother winter nor ſommer but by the Sunne. But although wee knowe this: yet do wee not ſufficiently conceyue after what ſort God ordeyneth thys walke of the Sunne. On the other ſide, there are the ſtarres that Iob nameth to vsus heere, which informe vsus of other things. Like as we ſee the wheeles of a chariot turne about bycauſe there is an Extree ouerthwart, wherevpon are the twoo naues by meanes whereof the wheeles go: Euen ſo God hath ſet theſe twoo Starres to bee as naues in the wheele of a Charyot, about the which the Sunne is ſeene to turne. VVe ſee then that by the knowledge of theſe things, Gods ineſtimable wiſdome may the better be perceyued, or at leaſtwiſe men ſhall hauehave ſome taſt of it whereby they ſhall be prouoked to magnifie him, ſaying, Lord how excellent is this thy woorkmanſhp? Verely, the thing that Iob toucheth here cannot bee fully vnderſtoode, except a man hauehave ben conuerſant in learning. For here he toucheth Aſtrologie: hee is not contented to ſpeake of that whiche the rudeſt ideots doe ſee, hee paſſeth on further, and toucheth cunningly certayne particulars, to the intent that we ſhoulde▪ knowe the workmanſhip of the skyes. Howbeit, althoughe that all men be not Aſtronomers, yet is there not any man that can excuſe himſelfe that God giueth him not ſufficiente knowledge of thoſe things, if wee ſhet not our eyes when the Sunne ſhyneth. The ſhepherdes of the countrie can well skill too ſpeake of the Starres, yea and they giuegive them names. Howbeeit in namyng them, it is certain that they darken the glorie of God: and wherof commeth that? muſt not the euill be imputed too men? There are twoo Starres that are named heere: And the Poets hauehave feyned many fables and fond things of them. VVherof commeth ſuch vnreaſonableneſſe? Of the vayneſſe and naughtineſſe of men. They hauehave ſaid that ſuch a Starre was the crounet or Garlond of a woman, or elſe the woman hirſelfe. Lo heere a cow, [lo there an ox,] Lo heere this, and lo there that: to be ſhort, Lo a ſort of dotages. Neuertheleſſe wee hauehave to marke that theſe dotages are ſprung out of Satans ſuttleſt wylineſſe. For his deſyre was (ſo farre as was poſſible for him) to deface this fayre lookingglaſſe wherein Gods will was to bee ſene and knowen. It is ſayd by Moyſes, that God garniſhed the heauen with all the hoſtes thereof. Moyſes termeth the Starres (as well the Planets as the reſidue) the Hoſte of heauen. And why ſo? for they be the furniture of the heauen: the skyes ſhould be without beautie or faſhiō, if it were not garniſhed with ſtarres: and this was performed in the creation of the worlde, as Moyſes declareth it. But ſee howe the diuell beguyleth men to make them forget the record that God hath gyuen them by his workes, and to make them beleeue that the Starres are come from this place and from that. Yea and men hauehave intermingled them with villanies and filthineſſe: ther was nothing elſe with them but the whoredomes of their Idolls when they ſpake of the Starres of heauen. And lyke as the Pope canonizeth ſaincts whome he liſteth: So the Idolaters canonized the Lemans of their Idolls, and woulde fayne hauehave had heauen infected wyth their filthineſſe as well as the earth. Yee ſee then how Satan hath ſent his illuſions into the worlde to aboliſhe the knowledge of God (if it were poſsible for him) and too darken it in ſuche wiſe, as men might wander after theyr owne follyes, and hauehave no feeling at all of the pure truth, as were requiſite. VVhat is too bee done then? Lette vsus marke well that Iobs intent heere is to teache vsus too bee Aſtronomers, ſo farre as our capacitie will beare, that we may referre all to the glorifying of God, ſo goodly order in the heauen as we ſee. As touching the firſt point, I ſayde that God intendeth to make vsus Aſtronomers, yea ſo farre forth as eche mans capacitie wil beare it. For to decypher particularly how many Starres there are, and therewithall to tell of the other Skylights which men call planets, to witte, what diſtance there is in highneſſe and lowneſſe, how long and large they be, and what reſpects they hauehave one to another: in good ſooth we cannot all comprehend that geere, were it not that wee ſee by experience that the Sunne is hygher than the moone. And how is that? It is bycauſe that when the moone commeth full betweene our ſight and the Sunne, behold there is made an Eclipſe: whereby (I ſaye) we perceyue that the Moone is the lower. Then may we well perceyue ſuche things. But yet notwithſtanding in the meane while wee knowe not the ſpace nor the reaſon howe it commeth too paſſe that the Moone paſſeth ſo betweene the Sunne and vsus. Therefore eueryevery man cannot knowe this. Howbeit wee hauehave ſome kynd of conceyuings of it, which ought to be ynough too humble vsus, that we may conſider the workes of God. And in the meane while, our Lord would that the groſſer ſort, (I meene thoſe that hauehave not the meane to follow learning) ſhould hauehave ſufficient occaſion and be wiſe ynough to glorifie him, in that it is ſayd by Moyſes, that there are two greate lyghts, the one to rule the day and the other to rule the nyght. Not that the Moone is bigger than the other Starres or Planets, for it is certayne that there are Starres in the skye which are bigger than the Moone. And why cannot wee ſee them ſo great? Bycauſe of their farre diſtance from vsus. For they are exceeding hygh in reſpecte of vsus, inſomuch that they ſeeme not ſo great as they bee, by reaſon of the greate diſtaunce that is betweene the skyes and vsus. And God ſpeaketh vntounto vsus of theſe things, according to our perceyuing of them, and not according as they be. VVhy ſo? It is as if he ſhould ſay. True it is that all men atteyne not to ſo ſharp vnderſtanding as too know how big the planets are, what is the proportion of the Starres, and how they bee diuided: eueryevery man (I ſay) knowes not this: but open you your eyes and looke vp, and ye ſhall ſee the Sunne which is a lanterne of light, yea and the greate light that lighteneth the whole world, and yee ſhall ſee the ſhyning of the Moone. Then if men had no more but this: it is ynough to make them glorifie the infinit wiſdome of God. According alſo as it is ſayde, that God hath cut off all excuſe, to the intent they ſhould not raunge at all aduenture. Bycauſe they bee no greate clerks, he ſayeth no more but open your eyes withoute hauing any further skill, and ye ſhall be conſtreyned too honour mee and to woonder at my wiſdome and power, and at the goodneſſe alſo that I vſe towardes you, in imploying ſuch creatures to your ſeruice. And al the matter lyes in our referring of theſe things to their right ende: wherein we ſee the fondneſſe of mannes wit. The Philoſophers diſplayed the great Treaſures of Gods wiſdome as in reſpect of Aſtrologie, for it is a thing that ſurmounteth all opinion of man, to ſee how they could ſpye out that thing that was ſo hidden. True it is that ſuche as ſhall reade Aſtrologie, may well comprehend and knowe any thing that is ſpoken thereof in books. But the woonderouſneſſe is of them that did firſt write them. I ſpeake of the ryght Aſtrologie, and not of the baſtard aſtrologie which the ſoothſayers and ſorcerers vſe in telling men their good fortunes and ſuch like things. I ſpeake of the learning of that ſcience whereby men knowe the order of the skies and this goodly furniture which men ſee. And certeſſe a man ſhall ſee woonderfull things, ſo as he ſhall be abaſhed to heare the Aſtronomers ſpeake. True it is that they imagin things that are not in the skyes: but they imagin them not without reaſon: for they doo it to ſhewe by certaine degrees and meaſures, the things that myght be to hygh and to deepe to comprehend. VVell, and hauehave the Philoſophers diſputed much of thys matter? Hathe God giuen them a greater grace than can bee beleeued, to note and marke out Gods ſecrets that are on high? yet hauehave they miſſed of the principall poynt. For they hauehave not knowne God, yee ſee how they bee wanzed away in their owne thoughtes. But euill hauehave they profited to whome God hath bin ſo gracious as too lift them aboue the skyes, in ſuch wiſe as they hauehave meaſured them as a man might meaſure a plat of lande, or a houſe, to ſaye, it is ſo many paces, or ſo many foote. Then lyke as a man myght meaſure ſome place heere bylowe, ſo hauehave the Philoſophers meaſured all the ſpaces that are betweene the Planets, and alſo the Starres themſelues. To be ſhort it is a thing that hath alwayes bin atteyned vntounto. And yet in the meane whyle, how hauehave they knowne God, who ſheweth himſelfe openly in all hys creatures? So little hath their knowledge led them to the glorifying of him, that hauehave rather darkened his maieſtie by it. VVee ſee then that it ſtandeth vsus in hand too take another way: and whereas here is ſpeaking of the Sunne, and of the Planets, and of the Starres: it is not to the end that we ſhould only knowe theſe naturall reaſons to reſt there: but to the ende wee ſhoulde bee guided vntoo God to honoure him and to doo him homage when wee behold the glory that hee ſheweth and vttereth vntounto vsus in his viſible creatures. Thus yee ſee what wee hauehave too marke in this ſtreine. But what? VVee ſee that now adayes mens wits wander and become fond as at all times heeretofore. And that is not only in the thing that is ſhewed vsus heere. For although we ſpeake not of the Starres: yet we neede to go farre to perceyue what God is. Let vsus abyde ſtill in ourſelues as Saint Paule ſayeth in the ſeuententh of the Acts: let vsus but looke eueryevery man into himſelfe: and [we ſhall find that] we hauehave not any mouing, nor any power in vsus, but only by Gods dwelling in vsus. And yet for all that, we comprehend him not. If wee ſay, O I hauehave no eyes, wee neede but too grope (ſayeth ſainct Paule, for hee vſeth the ſame word) as a blind man that goeth groping in the darke: though we can but grope with our eyes ſhut, yet will God (ſpight of our teethe) make vsus feele what his power, his wiſdome, his goodneſſe and his rightuouſneſſe are. But what? we continue blockiſh and beaſtly and vtterly witleſſe. True it is that we be ſharpwitted ynough in vayne and tryfling thinges: but in the cace of our ſaluation, there wee fayle: there wee bee woorſe than the brute beaſtes that hauehave not one drop of good wit. So much the more therefore behoueth it vsus to marke well theſe ſentences, wherin our Lord ſheweth vsus, that if we looke vp to heauenward, we ought to bethink vsus thus, behold it is God that hath giuen vsus eyes to perceyue thys goodly order. And if we looke downward, [we ought to thinke] what is it that ſheweth itſelf eueryevery where? lette vsus aſſure ourſelues, that it is God, whiche ſheweth himſelf opēly, to the intent that we ſhould think vppon him. Thus yee ſee how wee may profit our ſelues by this text. To bee ſhort, let vsus bee well aduiſed to occupie our ſelues in this ſtudie, vntill wee hauehave comprehended the power and wiſdome of God, that wee maye be put in mynd to honoure him. I ſay to honoure him as hee is worthy. For men acquit themſelues lightly, and when they hauehave doone ſome ceremonie vntounto God, they think he ought to hold himſelf contented with it. But the honour that he requireth and which is due vntounto him, is that we ſhould quake vnderunder him, as oft as we heare hym ſpoken of: and that we ſhould acknowledge hym to bee our indge and be abaſhed, aſſuring ourſelues that he is able too ſinke vsus with one onelyonly loke, and that he is able too make the mountaynes too melt away as wax doeth againſt the Sunne. Then what ſhall become of vsus that are ſo frayle Firſt let vsus be abaſhed at the maieſtie of God, and afterward let vsus alſo take hold of hir ryghtuouſneſſe as it behoueth, ſaying that nothing hath any being but of him, for hee is the fountayne of all benefits: when wee feele after this ſort what God is, fearing him earneſtly and trembling at his maieſtie. It is the profit that we muſt make of it. Howbeeit foraſmuchas wee bee yet very farre from that point: let eueryevery one of vsus learne to record this leſſon. And thus yee ſee what we hauehave to beare in mynd concerning this texte. Furthermore, it is not requiſite too go ſeeke the ſtories, whither any mountaynes hauehave bene ſunken into the deepe or no. But when▪ it is ſayde heere, that God remoueth the mountaynes and they feele it not at all: it ſerueth too ſhewe that like as hee hathe once ſettled the earth and builded it as it were vponupon very deepe foundacions: If it pleaſe him he can chaunge all in ſuch wiſe, as the mountaynes ſhall be turned intoo valleyes. Iob then recyteth not a thing already come to paſſe, in ſome certayne tyme or place: but ſheweth how it is a thing that God can doo, according as it is ſayde in another text, when it pleaſeth him, the mountaynes melt away before him as waxe doeth at the heate of the Sunne. And ſo this ſerueth to do vsus to vnderſtande that he can doo it ſo often as hee liſteth. Yee ſee then what we hauehave to marke cheefly. This doone, we muſt compare them with our owne fraylneſſe. For what are wee in compariſon of a mountayne? howe greate firmneſſe is in it? All the artillerie in the world can doo nothing to it: and as for vsus, there needeth but one little finger to ouerthrowe vsus. Nowe if Gods looke bee ſo terrible and dreadfull, that heauen and earth ſhake at it, (as the ſcripture ſayeth:) ſhall a mortall man bee able to ſtande before him? VVhen wee ſhall hauehave knowne oure owne frailtie, and throughly digeſted Gods myghtie power, we ſhall hauehave doone verye much. Howbeit foraſmuchas we thinke very ſeeldome of it, let vsus hardely learne all our lyfe long, and let vsus ſtudy this leſſon, and let vsus alwayes bee ſcholers. Now after that Iob hath ſpoken ſo, hee addeth that God paſſeth before him, and be ſeeth him not: and that hee goeth too and fro, and hee perceyueth him not: wherein he doeth vsus too witte, that although God vtter himſelfe vntounto vsus, yet ſhall he be inuiſible. How is it that God vttereth or ſheweth himſelf vntounto vsus? By his works, and not in his ſubſtance: for in his ſubſtance we ſhall neuer ſee him. Neuertheleſſe wee knowe him after ſuche a a ſorte, as we be conſtreyned too ſee that his hand hathe paſſed that way. Thus ye ſee the recorde which he yeeldeth vsus of his preſence. God then paſſeth before vsus, that is to ſay, he maketh vsus to perceiue his power which ſpreddeth itſelfe in ſuch wiſe through all the whole worlde, as it is hard at hand with vsus: and yet notwithſtanding hee is inuiſible, that is too ſay, although the ſayde vttering and ſhewing of himſelfe be according to nature: yet hauehave not we the full knowledge thereof, nother aree we able too comprehende it by reaſon of the ſmall capacitie of our wit: but wee ſtand aſtonyed at it. As for example: If I ſee the ground bring foorthe frute: behold, I am put in mynde of the goodneſſe and power of our God. In the ſpringtime when wee ſee the earth open hir bowels and vtter hir riches: behold, God ſheweth himſelfe and paſſeth by vsus. Agayne, when one whyle the ſunne ſhyneth and another while it rayneth: Then doeth God paſſe by, on eyther ſide of vsus: he maketh his walke to and fro according too the varietie that hee ſheweth, and it is as much as if he went from one place to another, to the intent that men ſhould vew him the better. For were hee ſettled in ſome one place too abide there, as it were in a chayre without remouing: we ſhould not perceyue him ſo well. But now hee walketh vp and downe, verely to the intent to gathet vsus the better to hymſelfe. VVel then, is God ſhewed vntounto vsus ſo? that is to wit, if wee conceiue the ſayd power or vertue that ſheweth itſelfe in trees, in corne, in Herbes, in Vynes, and in all things? no: we may well hauehave ſome vnderſtanding, and wee may well perceyue ſome thing: howbeeit that is but in part: So then God ſhall neuertheleſſe paſſe to and fro, and yet we ſhall not ſee him. Now if in theſe things which are ſo bace and which ſeeme to be of no greate value, God walke before vsus and we perceyue him not as he is, but only very little: what ſhall wee do when wee come to his higher woorks that are more ſecret, and when God intendeth to worke after an extraordinarie maner? like as ſometymes he executeth his iuſtice, yea euē in ſuch wiſe as we are aſtonied at it, and cannot perceyue how it commeth to paſſe. Now if we bee aſtonied at the things that God ſheweth dayly, and which may be comprehended by the order of nature: muſt we not needs fayle and be vtterly at our witts ende, when we ſhall come to thoſe woorks of his that are farre greater? It is certaine that we needes muſt. Therefore let vsus marke well how it is ſayd here, that when God paſſeth by vsus, we ſhall not perceyue him. Heereby we be warned, not to ſtand in contention with God, too ſay, how ſhall this bee doone? or how ſhall that come to paſſe? For hys power is infinite: Yea and although it ſhewe itſelfe euen in the ſmalleſt things, yet can it not bee comprehended by reaſon: although it be there, yet do not we perceyue it but in part. I hauehave told you alreadye that this muſt not be expounded of the ſubſtaunce of God, but onelyonly of hys woorke, whereby he vttereth himſelfe vntoo vsus: and yet when he ſheweth himſelfe there, and is come neere vsus ſo familiarly, if we ſee him not then: how ſhall wee doo in compariſon when we purpoſe to come vntounto himſelf and to enter talke with him too ſurmount him▪ Shall wee bee mightie ynough to do it? So then wee ſee what the ouerweening of men is, when they mind to match themſelues ſo with God, as they weene thēſelues able to ſtie aboue the clouds. Alas: we ſee what folly, or rather what madneſſe is in them. Then let vsus marke well to what purpoſe this ſentence is placed here as I hauehave layd it foorth. After this, Iob treateth of Gods power and ſtrength, ſaying that God catcheth, and who is he that will plucke it out of his fist? who is hee that dare ſay vntoo him, why doest thou ſo? Verely it ſeemeth that Iob graunteth heere an abſolute power too God, and ſuch a one as hath nother right nor reaſon in it. But let vsus marke that hee purſueth ſtill the ſame poynt that was declared yeſterday: that is too witte, that Gods iuſtice conſiſteth not onelyonly in puniſhing of tranſgreſſors, when their crymes be notorious. VVherin then? Euen in that when God woorketh ſo ſtraungely, as hee ſeemeth vntoo vsus too hauehave no reaſon in his dooings, but too doo vsus wrong, ſo as euen the very vnbeleeuers take occaſion too grudge againſte hym: euen therein ſpecially wee muſt acknowledge his ryghtuouſneſſe. But in this ſtreyne it is ſayde, that God will ſnatch. And doeth hee ſnatch? No: but hereby it is meante that if God vſe anye terrible power that maketh vsus afrayde, as if he were a Lion (as oftentimes hee likeneth himſelfe to the wild beaſts) in ſuch wiſe as he ouerwhelmeth all, and turneth the earth vpſide downe (as they ſay:) when God thundereth after ſuch a ſort, ſo as we be amazed at it: yet may no man ſay vntounto him, wherefore doeſt thou ſo? and much leſſe may hee plucke the play out of his fiſt. That is to ſay, it is not for men to pleade with God, for they ſhall but loſe time. True it is that men thinke they hauehave a good cauſe to make complaints: yea and they are ſo ſenſeleſſe in that behalfe, that when they hauehave ſpewed vp their blaſphemies, they thinke they hauehave gotten the victorie of God. But in the end they muſt be condemned whenſoeuer God liſteth to reply againſt them, and too make them feele his power and might: not a tyrannouſe power, as they hauehave imagined, but yet an infinite power which ſheweth not itſelfe to our vnderſtanding, to ſaye whither god be rightuous or no, according to that which we perceiue of him. No, no: But God is rightuous euen then when we would condemne him: accordingly as it is the one and ſiftith Pſalme, Thou ſhalte bee found ryghtuouſe, euen when thou haſte condemned men. Then may men well ſtriue againſte God: but yet in the ende all mouthes ſhall bee ſtopped, and God ſhall be founde ryghtuouſe. And why doeth the Prophet Dauid vſe that manner of ſpeeche there, but bycauſe men are ſo preſumptuouſe as to make God to ſtoupe to their lure, and make no bones in condemning of him, to iuſtifie themſelues? Ye ſee then after what maner this ſentence of Iobs muſt be expounded. And now wee ſee in effect how hee hath confirmed the matter that we delt with yeſterday: that is too wit, concerning the power and ſtrength of God. Are we deſyrous to knowe the power and ſtrength of God? Then let vsus ſettle our wits to the conſideration of the order of nature as we ſee it in heauen and earth, that the ſame may ſerue to bring vsus vntounto God, yea and that we may ſo conceyue of him, as we may humble our ſelues before him to yeeld him all honour. Is not thys ynough for vsus yet? Then let vsus go on further. Surely it is ouergreate brutiſhneſſe in vsus, that heauen and earth and all the whole order of nature ſuffizeth vsus not to ſhewe vsus what God is. For ye ſee the booke is written in letters big ynough, and there withall there is ſo great ſtore of diuers inſtructions, that when we ſhall hauehave profited in a thouſand, there ſhall be a hundred thouſand others wherat we ought to learne ſomewhat more: But if wee be ſo dull, as that nother heauen nor earth can profit vsus: let vsus come to our ſelues. Let vsus bethinke vsus, well then, doth God come ſo familiarly vntounto vsus, as well in his works, as in all things that we ſee in our ſelues? Though we cannot knowe him as he is, yet at leaſtwiſe let vsus perceyue him whē he worketh ſo familiarly in vsus. But it is certayne that we fayle in that behalf: and therfore we muſt conclude that wee hauehave no wit to knowe God. Now then when we ſhall hauehave inquired of Gods preſence and power, let vsus lerne to humble ourſelues according as Iob addeth heere for a concluſion. Behold (ſayeth he) whenſoeuer I ſhall come to anſwer before him, I will neuer attempt to iustifie my ſelfe, but I wil ſubmit myſelfe to my iudge to intreate him. Now we ſee wherevnto all leaneth that Iob hath ſpoken, although his talke be diſordered. Verely we may gather a good leſſon of it, though we hauehave no more but the generalitie that hath bin declared heeretofore. But now when Iob ſheweth vsus the mark that he ſhooteth at: it is certayne that that wil profit vsus double. So then let vsus marke well this word, how that after that Iob hath ſpoken of Gods power and wiſdome, and giuen ſome mirrours and preſidents of it: he ſayeth, what is to be done then my frēds? Ye ſe God is our iudge. VVhen eueryevery of vsus hath looked into himſelf, put the cace that we be no euill doers that hauehave led altogither a wicked life: put the cace wee hauehave bin no whoremongers, no murtherers, nor Theeues: put the cace that God bee not able to charge vsus that we hauehave liued naughtily and wantonly: yet notwithſtanding who is he that dares be ſo bold as to opē his mouth to ſay, I am rightuouſe and I deſerue well that thou ſhouldeſt receyue me to merciemercy? where is he that dares preſume to be ſo bold▪ what is to bee doone then? VVe muſt come before our iudge too intreate him by fayre meanes. And this worde Intrcate importeth that we muſt pleade gilty: that is to ſay, that wee muſt knowe how there is nothing but matter of death and damnation in vsus: that there is nothing but ſin & wickedneſſe in vsus: & that we hauehave none other refuge but only to his mere merciemercy. Thus ye ſee what the word Intreate importeth. And ſo as oft as there is any ſpeaking of preſenting our ſelues before Gods maieſtie, let vsus marke well that he cannot bee glorified at our hands as he ought to bee, except wee bee brought vtterly vnderunder foote, ſo as all mouthes be ſtopped and the whole world confeſſe themſelues indetted vntoo God, as S. Paule ſpeaketh in the thirde to the Romanes. Therfore when we come to make intreatance before our iudge, let it not be with a mynd to iuſtifie our ſelues, for we ſhall get no good by ſo doing. Alſo let vsus not imagin that the honor which God requireth of vsus, conſiſteth in ceremonies nor in braueries, nor in any other like things: let vsus not ſtand vpō apiſh toyes, as the Papiſts do, & vpō I wote not what other gewgawes that men hauehave broughte in of thēſelues. I ſay let vsus not think that God will be ſerued & honored at our hands with ſuch geere. But let vsus bend our wits to dedicate our ſelues wholly vntoo hym, framing ourſelues after the rule that hee hath giuen vsus in his word, aſſuring ourſelues that if we do ſo, he will dayly increace his graciouſe gifts more and more in vsus, vntill he hauehave brought vsus to ſaluation, notwithſtanding that we be vnworthy of it.
And now let vsus fal flat before the face of our good God with aknowledgemēt of the innumerable faults which we cōmit dayly againſt him: beſeching him to make vsus know thē better than we hauehave done, that wee may bee touched with true repentance, & deſire him to guide vsus in all our ways, leading vsus by his holy ſpirit, and receiuing vsus as hys childrē whom he hath adopted in the perſon of his onelyonly Sonne: & that he wil make the preciouſe bloud auaylable which he hath ſhed for our redemptiō: to the end that being confounded in our own ſinnes, & in the offences that we hauehave cōmitted againſt him, wee may flee to his merciemercy for refuge: & that in the mean while it may pleaſe him to ſuſteyn vsus in our infirmities, & not ſuffer vsus to be giuē ouer to worldly vanities, but that we may couet the heauē ly things, & apply al our wits therevnto. That it may. &c.