Sermons on Job, Sermons · Chapter 27 · Sermon 101
The .Cj. Sermon, which is the fift vponupon the .xxvij. Chapter. and the firſt vponupon the .xxviij. Chapter.
19 VVhen the rich man ſleepeth hee ſhall not gather ought: hee ſhall open his eyes and nothing ſhall be ſeene.
20 Troubles ſhall come vponupon him as vvater, and a tempeſt ſhall carie him avvay by night.
21 The Eaſt vvinde ſhall beare him avvay, and hee ſhall be gone, and it ſhall hurle out his place like avvhirle vvind.
22 He ſhall ruſh in vponupon him, and not ſpare him, he ſhall flee from his hande.
23 Men ſhall clappe their handes togither againſt him, and hiſſe at him out of their place.
The .xxviij. Chapter.
SIluer hath his ſpring, and golde hath a place to grovve in.
2 Iron is taken out of the earth: and Braſſe is molten out of the ſtone.
3 God hath ſet an ende vntounto darkneſſe, and vntounto all things that tende vntounto end, the bounds of darkneſſe, and the ſhadovve of death.
4 He ouerflovveth the riuer againſt the inhabiter, the vvaters are forgotten of the foote, and vvhen they hauehave riſen aboue a man, they ſinke againe.
5 Out of one ſelfe ſame earth commeth breade, and vnderunder it there is a chaunge as it vvere fire.
6 There is a place vvhere of the ſtones are Saphyres, and the moulde is golde.
7 No birde hath knovvne the vvay of it, neither hath the eye of the kyte ſeene it.
8 The Lions vvhelpes hauehave not vvalked there, neyther hath the Lion paſſed by it.
9 He layeth his hand vponupon the rocke, and turneth vp the mountaynes by the rootes.
ACcording to yeſterdayes talke, it is ſaid heere, that the riche man ſhall open his eyes and finde nothing. VVhereby it is ment that the rich men ſhall be ſafe for a time, and thinke that they ſhall neuer want any thing. But in the end all ſhall bee hidden from them, and there ſhall bee no more hope for them: they ſhall awake and ſeeke ſuccoure, but not fynde it. The ſumme is, that although riche men ſleepe in their wealth for a time bycauſe they thinke they ſhall neuer wante, and hauehave their eyes blynded with ouerweening: yet notwithſtanding God doth afterwarde inforce them to ſeeke helpe without fynding it: and then they perceyue, that their truſting their riches was in vayne, and ſo they are confounded. This iudgement of God is dayly ſeene: and therefore, wee bee warned, that althoughe God giuegive vsus all that wee can wiſhe, ſo as wee thinke wee ſhall neuer want: wee muſt not fall aſleepe in it, knowing that our life is ſubiect to ſo many chaunges, as you woulde wonder to ſee it. Therefore let vsus watch in calling vponupon God, let vsus watch that wee reſt not vponupon the things that we hauehave in our owne handes, let vsus watch to knowe that we hauehave neede to be ſuccored many ways: and by that meane let vsus learne to returne vntounto God, and to ſettle and ground our ſelues vponupon his only prouidence and goodneſſe. This is the warning which wee ought to gather of this ſentence. But this is not ſeene alwayes. Therefore (as I ſayde) let vsus learne, not to make a general rule of it: and although the rich men ouerflow in welth, and hauehave a great trayne about them, and eueryevery man laboreth to doe them ſeruice: And finally that they want nothing: let vsus not thinke that God hath giuen ouer his office, but that hee reſerueth too him ſelfe the iudgemente which he executeth vponupon ſome, to the ende wee ſhoulde not thinke, but that hee is able too accompliſhe it in this worlde if it pleaſed him. Other men take this ſentence ſomewhat otherwiſe: that is to wit, they referre this ſaying (bee ſhall open his eyes or looke about) not to the rich men, but to all men. And [ſo the meening ſhould be] that men ſhall looke about them where thoſe folke are become that liued in wealth, and bare ſo great port in the worlde, and not ſee them any more, according as it is ſayde in the ſeuen and thirtie Pſalme, I ſawe him perking vp as a hie Ceder in Mount Lybanus, and hee touched the clowdes with his heade. But anon after I came backe by him, and founde his place no more. Yee ſee then howe God maketh the wicked to vaniſhe away in ſuch wiſe, that the remembrance of them is wyped out of the world: and this ſenſe will agree well to this text. Furthermore, there are otherſome which vnderſtande not this ſentence, neither of death, nor of buriall as was expounded yeſterday: but as though it were ſayde, that when the wicked man layeth him downe to reſt, he ſhall finde none. Yet notwithſtanding the eaſieſt interpretation is to ſaye, that the wicked ſhall not ſcape, but that God will ſhewe his iuſtice vponupon them: and (as I hauehave ſayde) this commeth to paſſe, howebeit not alwayes. So then, we muſt not euer ſeeke the execution of Gods iuſtice in this worlde: for that were an euill principle, and it would trouble vsus, (as I hauehave declared afore) if we ſaw not theſe things with our eyes which wee hauehave imagined vponupon. Then let vsus vnderſtande, that our Lorde delayeth his iudgementes when hee thinketh good, and maketh them not manifeſt to the world. Nowe it is conſequently ſayde, that fearefulneſſe ſhall ouertake the wicked man as a rage of water. He ſpeaketh here of waters: but hee meeneth, that it is as a ſodaine ſtorme, when a tē peſt or a whirle winde commeth by night. As this iudgement of God is cōmon, ſo it is alſo notable: that is to wit, that God ſendeth ſuche fearefulneſſe vponupon the wicked, as they know not where to become: and that the ſame cō meth as a ſtorme, and as a tempeſt in the night, whiche a man foreſawe not, ne yet tooke heede of. This is ſpoken purpoſely, bycauſe the wicked doe beare them ſelues in hande, that God ought to let them alone in reſt: and yet notwithſtanding, though they be not troubled, they can not be throughly in quiet, bicauſe they hauehave an euill conſcience: but yet they behight them ſelues wonders. And as it is ſayde in the Prophets (ſpecially in Eſay) they make a couenant with death, ſo as they thinke them ſelues too be in ſuch league and attonement with the graue, that although the earth were couered with a floude, and vtterly drowned, yet the miſcheefe could not come neere them. Yee ſee then howe the wicked are puffed vp with pryde, when God pincheth them not, and how they harden thē ſelues thereby. And ſurely if a man threaten them, and tell them what ſhall be the ende of their attemptes: they are ſo litle moued therwith, that they … do mock at it. Thus ye ſee why it is ſayd, That fearefulneſſe ſhall come vponupon them as a rage of water: according alſo to the ſaying of Saincte Paule to the Theſſalonians, that when they ſhal ſay peace and all is ſafe: then ſhall they be ſodainly ouerthrowne, and the deſtruction which they thought not of, nor once doubted, ſhall come vponupon them. So then when there is any talke of ſuche alteration which God ſendeth vponupon the wicked, (which is that he deſtroieth them ſodenly, as if he ſent a ſtorme or tempeſt in the night:) let vsus learne, not to be ſo ſotted in fooliſhe preſumption, as to thinke that God will let vsus alone in reſt: neyther let vsus flatter oure ſelues, but rather let vsus knowe that our Lorde intendeth to keepe vsus vnderunder in lowlyneſſe, to the ende wee ſhould hauehave our myndes the freer too come vntounto him, and not bee drawne awaye by the vanities of this worlde, but rather bee prouoked too giuegive our ſelues wholly vntounto him. Yee ſee then howe it behoueth vsus to ſeeke peace in God, and not in worldly goodes. If wee doe ſo, let vsus not bee afrayde that wee ſhould bee ouerthrowne with any ſodayne tempeſt, or that God will ſende any ſuch fearefulneſſe vponupon vsus, as ſhall trouble vsus: but contrariwiſe, all ſuche as preſume vponupon their earthly proſperitie, muſt bee fayne to feele the hande of God: And although not in this world, yet in the world to come, they muſt be faine to come to an account: and thē can they not eſcape the hand of the heauenly Iudge. VVherfore let vsus walke aduiſedly. Furthermore, though the wicked be nowe and then without feare, let vsus not thinke that God hath forgotten their wickedneſſe: for wee doe not alwayes perceiue his iudgements preſently, as I hauehave ſayde. Therefore it behooueth vsus too tarie for the diſcouerie of them, vntyll the laſt daye: aſſuring oure ſelues, that God will ſometymes trie oure faythe, by holding his hande as it were hidden from vsus. And further, it behoueth vsus to note, that althoughe the feare whiche God ſendeth vponupon the wicked, and vppon the deſpyzers of his woorde, bee not perceyued heere: yet notwithſtanding, they feele a ſecrete feare continually in their heartes, as it is ſayde by the Prophete Eſay, That there is no peace for the wicked, but that they are lyke the waues that beate one againſt an other. So long as there is anye violent winde, wee ſee the water is ſo turmoyled, that the waues breake one agaynſt an other. Euen ſo the wycked (withoute trouble at other mens handes) doe torment themſelues, and are hangmen too them ſelues in all their thoughtes and affections. They ſhall quake at the falling of a leafe when no bodie foloweth them. But this fearefulneſſe ſhal bee ſecrete: for outwardly they ſet a good countenaunce vponupon the matter, and alſo they knowe not them ſelues, but are dulled in them ſelues, and chafe at God, and admit not the warnings that he giueth them to moue them to repentance. Therefore let vsus learne to ſeeke this peace that I hauehave ſpoken of, whiche is too hauehave a good and pure conſcience▪ ſo as wee leane vntounto God and call vponupon him. And then although he ſend vsus troubles: yet ſhall we not be ſo vtterly ouerthrowne, but we ſhall hauehave whereof to reioyce in his goodneſſe. But it is ſayde, finally, that they ſhal be caried away by the Eaſt winde, driuen out of their place, and ouer whelmed with miſeries, and ſhall flee away. Theſe ſimilitudes of the Eaſtwinde and of VVhirlewinds are added, all to one purpoſe. For in reſpecte of the countrey of Iewrie, their Eaſterne winde was boyſtouſeſt, as all the holie Scripture ſheweth. And ſo it is ment, that when the wicked hauehave proſpered, and are become rich and mightie, they ſhall neuertheleſſe be caught away or thrown down, as if there roſe a great tempeſt, and that there came ſodainly ſuche a winde as ſhoulde beare downe all things, ſo as they ſhould be compelled to flee awaye. And whereas they thought thēſelues wel fenced, yea and truſted alſo thervnto: they ſhall wel fele, that al that can not reſtrein the execution of Gods iuſtice vponupon them. Although then that they ſcare poore menne, and bee a terrour to eueryevery man: yet muſt they bee fayne to runne away themſelues. And why? For there ſhall bee no more power in them to withſtand the inconuenience: they ſhall well knowe that they muſt needes bee vtterly ouerthrowne, bycauſe it is the hande of God that perſecuteth and puniſheth them. To bee ſhorte, it is ſhewed vsus heere, that ſuche as bee ſo bolde in troubling others, ſhall be ſo daunted by the hand of God, that they ſhall forget the ſtoutneſſe that was in them, and the Lionlyke courage, and all their pryde, and ſhall become as cowardely as Curres. And why? For they ſhall feele Gods hande which they had deſpyzed afore. Heereby wee bee warned too foreſee Gods iudgementes along while aforehande, that wee maye wayte for them paciently. So then althoughe God let vsus alone in reſt, yet let vsus not ceaſſe to examine our ſinnes, and to acknowledge oureſelues worthie too bee beaten with hys roddes. In ſo doing let vsus caſte downe oure heades, and learne to bridle our ſelues, and not bee ſo bolde as to doe amiſſe. Let all our boldneſſe be in calling vponupon our God, and in deſpiſing of ſinne, the diuell and the world through his power, in that we be vnderunder the protection of our god. But yet therewithall let vsus walke alwayes in lowlineſſe and modeſtie, knowing that ſuche as hauehave after that ſorte beene a terroure vntoo others, ſhall bee conſtreyned too hyde them ſelues, and ſhall finde no ſafetie, according as it is certaine, that the wicked ſhall bee forced to flee. For needes muſte that thing bee fulfilled in them whiche is ſayde in the Pſalme. Lorde, where ſhall I become, that I maye ſcape thy handes? If I ſhoulde flye aboue the clowdes, thy Maieſtie is there aboue to ſtoppe mee. If I get mee ouer the Sea, thy hande will ouertake mee. If I goe downe into the deepes, thou arte well able to fetche mee backe againe. So then, the wicked maye deſire the Mountaynes too fall vppon them, but it ſhall not boote them: for the hande of God ſhall take holde of them, where ſo euer they hyde themſelues. VVherefore let vsus aſſure our ſelues, that they are in a wrong boxe, that ſeeke peace when they bee perſecuted by the hande of God: they may well ſhunne it, but they can not eſcape it: Nowe although this bee not ſeene in all matters preſently: yet doeth not God ceaſſe to be the iudge of the worlde ſtill: that is the poynte wherevnto wee muſt continually hauehave recourſe. And finally, it is ſayde for concluſion, That eueryevery man ſhall clappe his handes, when hee ſeeth the wicked after that faſhion, and euerie man ſhall hiſſe at them in the way of ſcorne and mockeris, out of his place. That is to ſay, the poore folke that had beene oppreſſed afore, and durſt not ſhewe them ſelues abroad in the ſtreats, bycauſe of theſe Robbers that fleeced them, and were readie to eate them vp, ſhall reioyce when our Lorde doth after that manner deſtroye ſuch as had beene in credite and authoritie, in ſo much that they ſhall clappe their hands, and mocke at the pryde and ouerweening that is in ſuch deſpizers of God. Heere it might be demaunded, whether it bee lawfull for the good and faythfull, to bee glad when they ſee the fall of the wicked. This were a ſuperfluous queſtion in this place, bycauſe it is not tolde vsus that it is lawfull ſo to doe: but only barely ſhewed vsus, that the worlde is glad of it, according alſo as it is ſeene by experience, that when the pillers and pollers that hauehave moleſted all menne as well great and ſmall, do die, and are beaten downe by the hand of God: it is a thing that all men reioyce at. And why? For they hauehave bene the enemies of the worlde. But yet wee muſte marke this caueat, that if our reioyſing were not fleſhly, ne proceeded of a deſire too reuenge, it were good and holie, and allowable before God. But if wee bee prouoked to reioyce through aduengement, or through fleſhly affection: then is oure gladneſſe curſed, and to be condemned. And ſo when men are moued by their paſsions, whether it be to gladneſſe or to ſorrowe: ſurely their ioy, or their ſorrowe is commonly ſinfull. VVherefore if a man will reioyce at the fal of the wicked, he muſt not doe it vponupon any fleſhly deſire, but onelyonly in allowing Gods iuſtice, and in agreeing to that which hee ſheweth: and yet in the meane while hee muſt alwayes bee eſtabliſhed and grounded more and more in his feare and louelove, and alſo hauehave good gouernment of his owne affections. Thus you ſee that it may bee lawfull for vsus to reioyce in the deſtruction of the wicked. But let vsus take good heed that wee bee not ſtirred therevnto by our fleſhly affections, ne intermeddle any thing of our owne. Yet notwithſtanding as touching this preſent texte, let vsus marke howe it is ſhewed vsus heere, that the wicked whiche are full of ambition and vayneglorie, and ſeeke to hauehave the eſtimation of the whole world, muſt needes become lothſome, and God will bring them ſo into hatred, that euerie man ſhall reioyce at their deſtruction. Yee ſee then that they ſhall bee diſappoynted of their expectation. Althoughe this happen not at all times: yet let not vsus think that our Lorde hath therefore forgotten his duetie, but let vsus tarie for the reuelation whiche is promiſed vsus at the laſte daye. And heere yee ſee why Iob declareth many of the ſecretes of nature that are ſeene in the worlde, and therevppon concludeth, that if a man had the vnderſtanding of all the thinges that are hidden, yet notwithſtanding, Goddes wiſedome, ſurmounteth and is farre hygher. Some take this as though it were ſayde: thinges chaunge in this worlde, and wee ſee no continuance in the order of nature: for where fruitefull feeldes hauehave beene, that hauehave borne good corne, there menne ſee fire: that is too ſaye, barreynneſſe. And where a man woulde hauehave thought there hadde beene but grauell or ſande, there oftentimes hath beene Golde, and precious ſtones. VVe ſee them many chaunges in the world, as it is ſayd in the hundred and ſeuenth Pſalme. That is the matter whiche the Prophete treateth of there, ſhewing that by reaſon of mens ſinnes, the earth becommeth barreine, in ſo muche that it ſeemeth that men hauehave ſowne ſalte there: And the places that were well inhabited, become deſerte, ſo as men are conſtreyned to eſchue them for famine, and for the heate and colde, which greeue them in ſuche wiſe as they wote not where to become: And alſo that God with his goodneſſe, ouergoing the naughtineſſe of man, maketh the feeldes frutefull which were barreine before, and maketh ſtore of ſuſtenance, where grewe not one graine of corne before. Some then are of opinion, that Iob meant heere to make ſuch a deſcription, as is conteyned in the ſayde Pſalme. But I hauehave alreadie ſhewed you his meening: that is to wit, that there are many things in the worlde which are ſecrete: and wherein there ſeemeth to be no reaſon: and yet notwithſtanding men ſhall finde reaſon in them at the laſt, and alſo finde the things that are hidden: but as for Gods wiſedome, men ſhall neuer attaine to it, nor reach ſo high. And this compariſon holdeth from the ſmalleſt to the greateſt: as if Iob ſhoulde ſay, go to my freendes, it is a verie hard thing to mans vnderſtanding, to ſeeke out the meanes howe to finde out golde and ſiluer, and precious ſtones. True it is that men do neuertheleſſe bring it to paſſe: but yet may it well be called a ſecret of nature. Alſo ther are other things wherin men are grauelled, and can do no more but wonder at them: for that ſomtimes ryuers runne out of ſome place where none was euer thought too bee before: according as there be waters which ſometimes riſe, and ſometimes fall, ſo as a man maye ſometimes goe through a place on drie foote, and anon after the water ſhall ſwell vp to hys chinne, and one while the brokes ſhall drie, another while increaſe. Verely there ſeemeth to bee no great ſecrete in this: for the brokes increaſe by the melting of the ſnow, and by great raine: but you ſhall ſometimes ſee ſprings dried vp, and anon after guſh out water ſo abundantly, as a man can not ſay, but that God mindeth too ſhewe his power in ſuch chaunges. Theſe therfore are things which are ſeene in the worlde, and ſerue for this preſent life, and yet are darke. But it is yet further true, that mans reaſon may wel inquire of them, and ſtudie vponupon them, ſo as hee ſhall finde ſome reaſon. But Gods wiſedome is an other maner of thing. VVhen we come to his iudgementes, let vsus not thinke to conteine them in our brayne, or to compaſſe them with our wit: but let vsus reuerence the things that we knowe not, confeſsing that the Maieſtie of God is ouer hie for vsus, and that is becommeth vsus not to goe about to abace it in ſuche wiſe, as to imagine to determine of it as we thinke good: but let vsus content ourſelues with that which God ſheweth vsus, aſſuring our ſelues that there is an ouerlong diſtance betwene God and vsus, and that he muſt bee fayne too come vntounto vsus, or elſe wee ſhall neuer come vntounto him: howe be it in comming to vsus, hys meening is not that we ſhall yet knowe the things that he wil ſhewe vsus at the laſt day. Thus yee ſee what Iobs meening is. Notwithſtanding, it is not neceſſarie as nowe to ſtande vponupon all the things that are ſpoken heere. For the intent of the holie Ghoſt, is not to ſhewe vsus 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 hauehave to ſeeke, and eueryevery man would not occupie himſelf in that trade. So then we muſt not ſtand vpō eueryevery peece when wee finde mention made of mynes of gold and ſiluer, or when it is ſayd vntounto vsus, that there is gold or grains of mettall to be found in the ſand or in ſome ryuer. But it ought to ſuffiſe vsus, to ſee that God hath put ſuch ſecrets in nature, to the ende to be magnified by vsus. Thus ye ſee the effecte that we hauehave 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 vsus, 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 hauehave vsus dullardes like blocks of wood: but he would hauehave vsus to behold the workes of his hand. And indeede it is good reaſon that wee ſhould knowe them, and thinke vponupon 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 vnderunder their feete, and knowing not his Maieſtie. Therefore let vsus 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 vsus, let vsus 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 vponupon it. But therwithal let vsus mark, that God wil not hauehave our mynds tied to the things of this world: he had leuer that we ſhuld come vntounto him, & that we ſhould know how to profit ourſelues by the warning that he giueth vsus. VVeſe then that the principal poynt which we hauehave to marke in this ſtrein, is that when we meete with any of Gods high and excellent works, we ſhuld ſet our mynds vponupon 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 vsus, 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 vntounto 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 hauehave a good and verie profitable leſſon: whiche is, that mans reaſon may hauehave 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 vsus. 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 giuegive vsus 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 vsus withall. VVhen we ſee a ſtarke idiot that hath no wit nor reaſon, it behoueth vsus to looke well vponupon him, for he is a mirrour of our nature. VVhence comes the reaſon and vnderſtanding that we hauehave? Is it not the ſingular gifte of God? Then let all thoſe which hauehave reaſon and vnderſtā ding, know that it is God which hath indued them wyth ſuch grace, and therefore that they be the more bound vntounto 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 hauehave any power to iudge and diſcerne aright, it is the ſpeciall gift of God, and it muſt not be fathered vponupon nature, ſo as we ſhould not acknowledge that our Lord dealeth to eueryevery man according as he himſelf thinketh good. Lo what we hauehave 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 vsus 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 vponupon his children. So then, although we hauehave not the holy Ghoſt, to be regenerated, and to hauehave the earneſt pennie and pledge of the hoped ſaluation, yet may wee well hauehave 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 hauehave the ſame abilitie, of any other than of God, as I hauehave ſayd afore: neyther that men hauehave it all in like meaſure: for God diſtributeth it to eueryevery 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, 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 vsus ſo to do. Againe, all men hauehave 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 hauehave 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 hauehave 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 vsus 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 vsus 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 vsus, neither hauehave wee it in reſpect of kind, but we hauehave it giuen vsus 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 vponupon them. For it is a ſingular gift when God giueth vsus a good and ſharpe vnderſtāding: and if we turne the ſame to craft & naughtineſſe, is it not reaſon that God ſhould puniſh vsus for it? For we defile the thing that he had appoynted, not onelyonly 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 vsus learne, that although our wit ſerue vsus 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 vsus 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 vsus (yea euen ſupernaturally) and not onelyonly too inlighten vsus after the manner of men, but alſo too giuegive vsus the newe light, whiche is hidden from vsus, bycauſe it proceedeth of the ſayd ſpirit of adoption, where of I hauehave ſpoken. Furthermore▪ ſith it is ſo: let vsus conſider what mans free will is, and how mad they bee that will mainteine themſelues by it. For if wee hauehave 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 hauehave faythe, rightuouſneſſe and holineſſe. But wee ſee that the Scripture condemneth vsus as blind wretches, and telleth vsus that wee muſt not aduaunce our ſelues ſo high, as too thynke to attaine to Gods ſecretes: but that we muſt confeſſe our ſelues to be deſtitute of wit and reaſon. Thus then ye ſee that the firſt leſſon which we muſt learne when we come to Gods ſchoole, is to become fooles, as Sainct Paule ſayeth. Truly this ſeemeth ſtraunge too vsus: but yet muſte we paſſe that way: ſo that if we intend to be taught at gods hand, and that he ſhould play the ſchoolemayſter towards vsus, we muſt become fooles: that is to ſaye, wee muſt acknowledge that there is not ſo much as one drop of reaſon or vnderſtanding in vsus, but that we be more deſtitute of it than the brute beaſtes are, and hauehave leſſe skill and diſcretion in vsus than they hauehave. And therfore let vsus learne to humble ourſelues, to the end that God may reach vsus his hande. Sith the cace ſtandeth ſo: what muſt wee doo nowe? Firſte let vsus vnderſtande, that too comprehende Gods ſecretes, hee muſte bee faine too giuegive vsus his holy ſpirite, and to inlighten oure darkeneſſe: and forſomuch as wee bee ſo farre too ſeeke, hee muſt ſhewe vsus what is for vsus to knowe, and we muſt not preſume to hauehave any knowledge, other than he giueth vsus. Marke that for one poynt. But wee muſt alſo conſider further, that when we hauehave receyued this heauenly light, and gift of vnderſtanding that commeth of the holy Ghoſte: we muſt alſo come to the holy ſcripture, and not take vponupon vsus too ſearch further of Gods woorkes and iudgements, than is conteyned there. Then let vsus content our ſelues wyth the knowledge that God ſheweth and teacheth vsus, and let vsus hauehave the mildneſſe to ſay, well Lorde, whenſoeuer thou telleſt vsus what thou wilt hauehave vsus too knowe: let vsus receyue it quietly. And when thou goeſt no further, let our minds ſtay alſo. The two things therefore which we hauehave to marke for our owne behoofe in this doctrine, are firſt not to thruſt foorth our ſelues with fond preſumption to know more than is permitted vsus, but too pray God to gouerne vsus in that behalfe, and to inlighten vsus with his holy ſpirit: and ſecondly to hold our ſelues to his word, & to ſuffer our ſelues to be taught by the ſame, coueting too know nothing but that whiche is conteyned there: according alſo as oure Lorde ſheweth vsus there whatſoeuer is meete and neceſſary for our welfare.
And nowe let vsus fall downe before the face of oure good God with acknowledgement of our ſinnes, praying hym too make vsus feele them better than wee hauehave done, that in beholding his iudgements, we may always be prouoked to walke the more in his feare: and that when wee hauehave profited in ſounde vnderſtanding, it may pleaſe hym to make vsus go forwarde more and more, ſo as wee maye not hereafter be wrapped in the vtter deſtruction whyche is prepared for the wicked that are hardened and ſtubborne againſt him, but that by correcting our vices, wee may preuent his iudgement, and obteyne grace and mercy: and that after he hath afflicted vsus in this world, he may giuegive vsus the reſt that hee hath promiſed too thoſe whyche are his: that is to witte, that being deliuered from all the miſeries whyche wee hauehave to indure in this worlde, wee may bee gathered vp into his heauenly glory, to be made partakers of all hys goodes, and to be reformed to hys Image in true perfection. That it may pleaſe hym too graunt this grace, not only to vsus, but alſo too all people and Nations of the earth, &c.