Sermons on Job, Sermons · Chapter 33 · Sermon 124
The .Cxxiiij. Sermon, which is the third vponupon the .xxxiiij. Chapter.
14 God vvill ſpeake once or tvvice, and men heare him not.
15 In a dreame and viſion of the night vvhen ſleepe is vponupon men, & they are at reſte in theyr bed:
16 Then openeth he the eare of men, and ſealeth his chaſticement vponupon them.
17 To the ende to dravve a man backe from his vvorke, and to hydethe pryde of men.
HEre Eliu goeth forward with the matter which he had begonne alredy in the laſt ſermon: that is to wit, that God yeeldeth no account of his dooings & ſayings vntounto mortall men. And we hauehave to marke here, that which I hauehave declared already: namely that Eliu treateth not heere of that doctrine of god which ought to be cleere & eaſie vntounto vsus. For god (as he proteſteth by his Prophet Eſay) ſpeaketh not vntounto vsus couertly, nother is it for naught that he ſayeth, ſeeke me. And if his worde be darke vntounto vsus: that commeth not of it ſelfe, but of the blindneſſe which is in our dull wits. For the doctrine which God hath ſet forth vntounto vsus, & whiche is conteyned in the holy ſcripture, is rightly named light. Eliu therfore ſpeaketh here of the determinations which God maketh in his owne ſecrete purpoſe. For (as it hath bin ſayde) God in ſetting forth his woord vntounto vsus, hath a regarde of our capacitie whiche is very ſlender, and in the meane while reſerueth the things to himſelfe, which wee could not cōprehend as yet, bicauſe they were not profitable for our ſaluatiō. Not that god taketh pleaſure in our ignorance, but bicauſe he knoweth what is good for vsus: & therfore it behoueth vsus to be contēted with the meaſure that he giueth vsus, and to tary till the day of the full diſcouery be come, at which time we ſhal know the things that are now hidden. VVherfore let vsus profite now according as it ſhal pleaſe god to giuegive vsus power, vntil we behold the things opēly, which as now be darke vntounto vsus. Ye ſee then in effect what we hauehave to gather of this text: namely that here is no treating of the worde of God which we heare dayly, and which he will hauehave to be taught vsus: but of the ſecrets which he keepeth to himſelfe, & which he wil not hauehave diſcloſed vntounto men as yet, bycauſe they are not able to cōceyue them. He had ſayde heretofore that God will not anſwere to all wordes: that is to ſay, that men which are nothing, muſt not preſume to call God to account of his workes, ſo as he ſhould make thē priuie why he worketh after one ſort or other. Now he addeth, that God will ſpeake once or twyce and men ſhall not heare him. It is the worſe for vsus, that there be many ſentēces cōcerning God, which he ſheweth by effect, wherof notwithſtanding the reaſon is vnknowen, and although God ſpeake as it were with his own mouth, yet ſomtimes he is not heard: that is to wit, when the matter cōcerneth things which men cō prehēd not as yet, & which are as it were buried frō them till the later day. True it is that this preſent ſentēce is expounded diuerſly: ſome vnderſtād it, that God wil ſpeake once, that is to ſay, that he wil ſpeake the word and it behoueth vsus to reſt vpō it: & that two will come againſt it, & he will not vouchſafe to regard them: and ſo, that men muſt not thinke to repeale Gods ordinance, for it ſhal alwayes ſtande vnimpeached. That is true. But as touching Elius matter, I hauehave told you already, that it behoueth vsus to continue the thing which we ſawe in the laſte ſermon, namely that God will not yeeld an account of any of his wordes. And ſo Eliu graunteth him a libertie to ſpeake & ſay what hee will, yea euen in ſuche wiſe as men may not carpe at it. There hauehave bene alſo whiche do referre this to that which Eliu addeth, namely, that God ſpeaketh vntoo men in viſions by nyght when ſleepe troubleth them, and alſo that he ſpeaketh by chasticements. It ſeemeth vntounto them that here be the two manners of ſpeaking vntounto vsus which God vſeth: ſo as ſometime he reueleth himſelf by inſpirations, and ſometimes alſo toucheth vsus with his hande. But this is nothing to the purpoſe, & it is a cōſtrayned ſenſe. Furthermore we neede not to beate our braynes much in ſeking diuerſities of expoſitiōs, ſeing that the naturall ſenſe is manyfeſt vntounto vsus. Therefore let vsus follow that which I hauehave declared alredy: which is, that God ſhal ſpeake once or twice, yea and yet not be vnderſtoode. Thus we know what Eliu ment to ſay: and nowe remayneth to apply the ſame to our inſtruction. And howe? firſte of all by knowing our owne ſlenderneſſe: for what is the cauſe that mē take ſo highly vponupon them to ſeeke and ſearch after ſuch a ſort as nothing may eſcape them: but bicauſe they thinke themſelues able ynough too finde out all things? but if a man be thorowly well tamed, in ſuch ſorte as he chalenge nothing to himſelfe, hee will be no more ſo prowde and loftie to ſearch Gods ſecretes to farre out of meaſure. So then to the intent we may take profit of this text ſpecially, firſt let vsus humble our ſelues yea euen by acknowledging that our vnderſtanding is to ſmall and groſſe. Marke that for one poynte. And on the other ſide let vsus conſider alſo, that Gods ſecrete iudgementes are a dreadfull dungeon, that his wayes are incomprehenſible, and that it is not lawfull for men to wade to far in them, but muſt content themſelues with that which he declareth. Ye ſee then that the ſecōd poynt which we hauehave to marke, is that whē we thinke vponupon the highneſſe of God, we ought to be rauiſhed to the honoring of it, & cōclude that we muſt not take vponupon vsus to be able to know & cōprehend al that is in him. For whither were that to go? wee crepe heere vponupon the earth, & we know that he far ſurmoūteth the heauēs. Then ſeing it is ſo, let vsus honor his ſecret iudgements, aſſuring our ſelues that hee will alwayes hauehave authoritie to ſpeake & vtter what he liſteth, mauger al them that ſpeke againſt him: yea & that when he ſpeaketh once or twice, that is to ſay, when he ſheweth his pleaſure and will: men ſhall know nothing of it bicauſe they are to rude to conceyue the things in one worde, which God hath determined in his purpoſe: but ſhal dayly ſee one thing, & yet not withſtāding be new to ſeeke of it, yea & ſtill dazeled at it, euen at the end of a yeere or ten: & although they hauehave ſeene one thing oftē, yet the reaſon of it ſhall be hiddē frō thē. VVere it not for the pride that is in vsus, it is ſufficiētly confirmed vntounto vsus by experience, that wee neuer come to any reaſon but by cōpulſion, & that we wil alwayes nedes be ſelfwiſe, euē though our ignorāce ſhew it ſelfe ynough & to much. Neuertheleſſe it is not without cauſe, that we bee warned in this text, that God wil hauehave his determinatiōs as it were buried & hid. VVe ſee the effect of it dayly & we know not what to ſay, ſauing that it is a wonderfull thing, & that it behooueth vsus to bridle our ſelues, in wayting till our Lord reuele it in greater perfectiō, which ſhal not be till we be bereft of this mortall fleſh. Thus ye ſee what we hauehave to marke here. And according to the article which I hauehave touched already, let vsus note alſo that here is no ſpeaking but of the iudgements which God will hauehave hiddē, bicauſe it is not for our behoofe to hauehave full knowledge of thē as yet. It is ſayd in the. 62. Pſalm that god ſpeketh once, & Dauid proteſteth that he will beare it twice, namely that there is might & merciemercy in God. There is no treating of Gods wōderful iudgemēts, as there is here. Of what then? of the things that we learn by his word, which are brought to our remembrance & ſet before vsus cōtinually. For on the one ſide God maketh vsus to feele his myghtie power, to the end we ſhould feare him & walk according to his will: on the other ſide hee giueth vsus his merciemercy, to the ende we ſhould take cōfort & ioy at it. VVhat learne we daily by gods word, but that he is the maſter to whom it behoueth vsus to be ſubiect & that we muſte not liue after our own luſt, but that God muſt reigne ouer vsus, & his lawe be a bridle that we may be taught vnderunder it. Thus the firſt poynt is to ſerue God, & to know what he requireth & alloweth. The ſecond is, that wee knowe him to be our father & ſauiour, to the end to put our whole truſt in him. And howe ſhall we knowe him? By grounding our ſelues vponupon his mere merciemercy, knowing that there is nothing but death and damnation in vsus, and acknowledging that hee hath drawen vsus oute of deathe through his owne meere goodneſſe, for our Lord Ieſus Chriſts ſake. Thus as concerning this ſecond poynt, the two things wherein it behoueth vsus to be cōfirmed, are that we muſt reſort to him for reſuge: and alſo that forſomuche as his merciemercy is ſet before vsus dayly, we ſhoulde not doubt but that he wil receyue vsus. So then, this texte of Dauids, ſpeaketh not of the things that are kept hidden from our knowledge: but of the things that God intendeth to declare vntounto vsus and teache vsus. Therefore he ſayeth, God hath ſpoken: that is to ſay, God hath ſo manifeſted his will in his ſpeaking, as men ought not to doubt any more, nor to reply agaynſte that whiche he ſayeth. I hauehave hearde it twyce, ſayeth hee. Herein he betokeneth, that it is not inough to hauehave heard God at a glaunce: but that it behooueth vsus to minde the things without ceaſing which hee ſpeaketh. And although he ſpake but once: yet muſte we not let his doctrine ſlip, but ſettle it throughly in oure remembrance, and learne to print it in our hearts, and thinke vponupon it early and late, bycauſe our memory is ſhorte. So then, we ſee nowe, that it is the dutie of the faithfull, to apply thēſelues throughly to the hearing of the things that God ſheweth them by his worde, and to ſet their whole minde vponupon it, aſſuring themſelues that God wyll gyue them the knowlege of the things which he telleth and promiſeth them for their welfare. Marke that for one poynt. Howbeeit, heerewithall let vsus keepe our ſelues from ſeeking any further, and let vsus not couet to be wiſer than God will hauehave vsus to bee. And howe may that bee? By learning in his ſchoole: and if he reſerue any ſecrete iudgements to himſelfe, let vsus be ignorant in the things that he wil not hauehave knowne vntounto vsus, vntill he hauehave taken vsus out of the world. As for example. It is ſayde vntounto vsus that God gouerneth all things by his prouidence: and Eliu ſpeaketh too the ſame purpoſe here. Yee ſee then that God diſpoſeth of all his creatures, he holdeth all things in his hand, and nothing happeneth in this worlde by chaunce, but all things according to his will. This doctrine is gyuen vsus in the holy Scripture, and it behooueth vsus to receyue it without gaynſaying. Nowe then if wee inquire howe and why, and woulde that God (whenſoeuer hee worketh) ſhoulde yeelde vsus a reaſon of his doings, and would enter into diſputation to checke agaynſt him: we paſſe our boundes, as we ſee theſe toades do which are full of poyſon, and ſpewe out their blaſphemies agaynſt the prouidence of God, ſaying: If God diſpoſe all things, then is he the author of ſinne: then is euil to bee fathered vponupon him. Lo heere a curſed thing. For it behoueth vsus to holde our ſelues within the cōpaſſe which the holy Scripture gyueth vsus: and bycauſe wee perceyue not the reaſon why God doth all things, and therefore do thinke them ſtraunge: it behooueth vsus to ſtay there: like as alſo when the holie Scripture ſayeth, that God choze whome it pleaſed him before the making of the worlde▪ and forſoke the reſt: it is good reaſon that we ſhould receiue it with all reuerence, and acknowledge that our ſaluatiō proceedeth of the free goodnes of our God, foraſmuch as he hath chozen vsus out of that forlorne & damned lumpe. Furthermore, if vponupon this ſayd poynt, we fall to flittering into ouer high ſpeculations: we ſhall be confounded by it, and that rightly. VVhy ſo? For therein we woulde know more than God hath graunted vsus, and that were aſmuch as to fight agaynſt him. And thinke we that ſuch an outrage ſhal ſcape vnpuniſhed? Thus ye ſee howe we ought to practize this ſentence where it is ſayde, that God ſhall ſpeake once or twyce without being heard: that is to ſay, without beeing vnderſtoode, bicauſe the wit of man is to weake. But now let vsus come to that which Eliu addeth. He ſayeth that when men bee layde downe to ſleepe and are at rest and aſleepe: God ſpeaketh and openeth their eares, of purpoſe to withdraw them from their owne workes, and to tame or hyde the pryde which is in men: (that is to ſay) to caſte it downe and to burie it: or elſe too ſeeke his diſcipline or inſtruction in chastizing them. If hee ſee them hardeharted and that they receyue not the playne doctrine or inſtruction whiche he giueth them: then is hee fayne to ſtryke vponupon them, and to tame them with his roddes, and to inforce them to be taught in his truth. This is in effect the thing which is treated of here. Truly Eliu ſpeaketh of his owne time, for I hauehave tolde you already, that hee was not of that people whiche God had chozen to communicate his lawe vntounto. For if that hee and thoſe whome wee hauehave hearde ſpeake, and Iob himſelfe were after the tyme of Moyſes, which thing is vncertayne: yet were they ſtrangers from the Church of God: & the knowledge which they had, was giuen them by an extraordinary manner, in aſmuch as it pleaſed God to inſpyre them. And this is the cauſe why hee ſayeth that God inſpyreth men, euen by dreames: and that when they are aſleepe, God doth as it were plucke them by the eare, and gyue them warning to thinke vppon him. True it is that God inſpireth vsus alſo, and although we heare his worde to our inſtruction, and hauehave his holy Scripture to reade: yet doth hee not ceaſſe to warne vsus ſtill, and to giuegive vsus many heartbitings, which are as manye ſummoning too call vsus backe too himſelfe, when we are gone aſtray. For we ſee howe men bury the ſayde knowledge, and ſecke by all meanes to forget God: but God commeth to ſearch within vsus. Therefore when we feele any prickings and thoughts that ſtirre vsus vp: let vsus vnderſtande that God putteth vsus in remembraunce of himſelfe, bycauſe wee be inclined to forget him, and to become as it were brutiſhe. Specially in the nyghtetyme when we be alone, and our wittes gathered to vsus, that we wander not heere and there: then if there come deepe thoughts that wey with vsus ſo farre as euen to make vsus to ſweate or tremble, or els if we bee in ſuch diſquietneſſe of mind as though we were vpō a racke: it is God that worketh in that cace: and he ſummoneth vsus, bicauſe he ſeeth that we are as it were fugitiues, like a yong boy that leaueth his fathers houſe, & runneth abroade blowing a feather in the winde. God then, ſeing vsus run ſo aſtray, calleth vsus home by viſions in the night. True it is that they ſhall not be ſuche as Eliu, Iob, Eliphas and the others had. And why? for we hauehave the help which they wanted: that is to wit, the word of God, which is preached to vsus and we do heare it. Thus doth God reuele himſelfe vntounto vsus, bicauſe we hauehave his law, his Prophets, & his Goſpell in our hāds, & our eares are cōtinually beaten with the doctrine that he hath willed to be preached vntounto vsus: and therefore we muſtnot looke to be taught after the maner of thoſe that had nother ſcripture nor preaching. Yet neuertheleſſe we ſee that God woorketh now and then after that ſort with ſome men. But to be ſhorte, we hauehave to marke heere, that although God ſende vsus not ſuche viſions as the auncient fathers had: we muſt not be diſcōtented nor grudge at it. For that were to great an vnthākfulneſſe, bycauſe it hath pleaſed God to cōmunicate himſelfe vntounto vsus by an other meane which is fitter for vsus. There are ſome curious folk which demaunde, why God appeareth not from heauē as he did in times paſte, & why the thing is not perfourmed which he ſpake by Moyſes, namely that he would ſpeake to prophets in viſiōs, figures, & dreames. It is bicauſe that at this day we hauehave his will fully reueled vntounto vsus. VVere it not a ſuperfluous thing, that God ſhould appeare vntounto vsus as he did in former times, ſeeing he hath giuen vsus another meane, and that if we deſpyſe not his woorde which we hauehave in our handes, we be ſufficiently, fully, and perfectly inſtructed there? So then let vsus learne to bee contented with this faſhion which God hath ordeyned to inſtruct vsus by. And further let vsus note, that his appearing by viſions vntounto the aūcient fathers, was bicauſe they had not as yet the lawe written: or elſe his appearing vntoo the Prophetes, was bicauſe it was needefull too hauehave a larger declaration of the things that were yet darke. But nowe that Gods truthe is cleare and manifeſt ynough, it behoueth vsus to take the viſions of the times paſte for a confirmation of our fayth, knowing that they ſprang out of the ſame fountayne. And therfore let vsus walke in the ſimplicitie whiche God willeth vsus to holde. Marke that for one poynt. And for the ſecond, let vsus cōſider Gods goodneſſe in that after he hath giuē vsus his worde in writing, & rayſed vp men to expound it, he ſtill toucheth vsus & ſtirreth vsus vp inwardly by his holy ſpirite, giuing vsus remorces & inſpirations. Therfore let vsus conſider the care whiche he hath of our ſaluation, ſeing he draweth vsus ſo ſweetely vntounto him by all meanes. Ye ſee in effect what we hauehave to gather vponupon this ſtreyne. Now when Eliu addeth, that God ſealeth his inſtruction in men by chastiſing them with his hand: it is an article well worthy to be borne in minde. For here it is ſhewed vsus, that God muſt be fayne to ſpeake vntounto vsus with many ſtrokes of hand as they ſay. And why? for he is ſo gratious vntounto vsus, as to allure vsus gently by his woorde: and when he ſeeth that this gentleneſſe auayleth not, hee vſeth a greater vehemencie to tame vsus: for here he rebuketh vsus for our ſinnes, he maketh vsus afrayde, & he citeth vsus to his iudgement, to the end we ſhould beware and reſtrayne ourſelues, and be as it were beaten downe vnderunder him, to cōfeſſe our wretchedneſſe, craue pardon, & be ſorie for them, ſo as he might clenſe vsus from our faults. But hath he vſed thoſe meanes? that is to ſay, hath he laboured to bring vsus backe to him by the ſweteneſſe & homelineſſe of his woorkes. VVee continue ſtill the ſame wee were afore, and become wilfull in our hardehartedneſſe. Therfore he is fayne to lift vp his mighty hand & to rūne vponupon vsus, & to ſtrike vsus, as it were with a hāmer vponupon an anuilde, when he ſeeth vsus ſo hardharted & that his words enter not into our eares. This is it that Eliu ment to ſay. True it is that he had ſayde heeretofore, that God openeth mens eares: (yea truely, for we know well that God worketh by a ſecret power in vsus whē he ſendeth vsus the inſpirations that are ſpokē of here:) But he addeth this as now, bicauſe we would fayne be ſo ſotted, as there ſhoulde be none other life with vsus, but to giuegive ourſelues too making of good cheere. VVee ſee howe men ſhunne Gods preſence aſmuch as they can, & ſeeke by all meanes to runne aſtray in all vanities. God then openeth our eares, when he toucheth vsus in ſuch wiſe, as wee bee compelled to bethinke oure ſelues. A very theefe that is hardened in his wickedneſſe, and could finde in his heart that all remembraunce of Iuſtice were aboliſhed, ſhall notwithſtanding not fayle to hauehave prickings and hartbitings too ſling him withall. And whereof commeth that? euen bycauſe God openeth his eares: howbeeit let vsus marke, that there is a double opening of our eares which God woorketh in vsus. For ſometime he openeth our eares to the ende that wee ſhoulde bee inforced too perceyue that it is hee that ſpeaketh: but yet for all that wee ceaſſe not to bee ſtubborne ſtill, and to refuze the doctrine and corrections which hee giueth vsus, ſo as wee receyue no chaſtizement at his hande to amende vsus. There is an other opening of oure eares, which is better: which is when God ſofteneth our harts, ſo as we do willingly receyue his ſayings, and giuegive heede to them, and yeelde oure ſelues wholly too his doctrine. VVhen it is ſayd, that God openeth mennes eares: it is not to be vnderſtood, that all men indifferently do yeeld themſelues teachable vntounto him, & that all are diſpoſed to obey him. No: hee ſpeaketh as well of the reprobates as of Gods children. For the reprobates ſhall hauehave ſome opening of their eares, inſomuch as they ſhal be fayne to perceyue (ſpite of their teeth) that God ſpeaketh vntounto them. Howbeeit foraſmuche as they ſhake of that thought, and thruſt it vnderunder foote: they continue alwayes as deafe. In the meane whyle the good men take profite of it: for they know it is no ſtriuing agaynſte God. And whereas Eliu addeth, that God ſealeth his instruction: he ſpeaketh of ſuche as are ſo dull vppon the ſpurre, and ſo ſtubborne as God can not ſubdue them by his woorde. Therefore ſuche as do ſo ſhake off all doctrine, muſte bee forced too heare God ſpeake after an other faſhion: that is to witte, God muſt be faine to beate them, and to teach them with harde ſtripes, and to ſhewe them by force, that he is their mayſter. Yee ſee then howe this ſtreyne ought to be vnderſtoode. Therewithall let vsus marke well the manner of ſpeach that Eliu vſeth here: which is, that God ſigneth or ſealeth his instruction by chasticements. Heereby he ſheweth, that chaſticementes ſerue to make the inſtruction of authoritie, when men reiect it, and make no count of it: and that could not be, except the inſtructions of Gods worde were matched with his chaſticements. For if God ſhould but onelyonly beate, without ſending any knowledge of his will: what a thing were it? Therefore it behoueth him to teache vsus with his beating of vsus. And why? for if a father beate his childe, & dragge him about by the heare of his head, & treade him vnderunder his feete, & yet ſpeake neuer a worde to him: the child ſhall be vtterly diſmayde bicauſe hee knoweth not what his father meeneth, nor why that choler is come vponupon him, and ſo the childe ſhall be neuer the better for it. But if his father ſay to him, thou naughty boy: ſee what thou haſt done, & thervpon do beate him: the childe perceyueth that his fathers inſtruction is to his profite, and he learneth to know his fault, in that he hath not obeyed him as he ought to hauehave done. Behold (ſayeth he) bicauſe I receyued not my fathers ſingle woorde, hee ſealeth the inſtiuction that he gaue mee. Euen ſo dealeth God with men. Not that he graūteth all men the grace to hauehave his truth preached vntounto them, & to reade the holy Scripture: but he giueth them the remorces and hartbitings that I ſpake of before. For as S. Paule ſheweth in the ſeconde to the Romaynes, as wee our ſelues feele ſufficiently by nature▪ there is not that man which hath not an inwarde record in his owne conſcience. So then God reueleth his will vntounto men, ſo farre forth as is needefull to make them vnexcuſable. And therewithall, foraſmuche as he ſeeth that men ſuffer not themſelues to bee taught at his hande, but do ſtoppe theyr eares or elſe count his doctrine as a trifle, and make a mocke of the warning that hee giueth them: foraſmuche as men forget themſelues after that ſort: it ſtandeth God in hande to ſeale his doctrine, and to make it of full authoritie, ſo that whē men are ſcourged, they may acknowledge in themſelues and ſay: very wel: Now I ſee that God ſheweth me his power: & bicauſe I hauehave not honored it, nor reuerēced his maieſtie as I ought to do: therfore I am fayne as now to know him perforce, and to conſider his inſtructions better than I hauehave done. For what is the cauſe that I am ſmitten, and that the miſchiefe is light vppon mee ere I thought of it? Bicauſe I made my ſelfe beleeue that I might ſcape Gods hand: but now he holdeth mee faſte ſhet vp, and thereby I ſee that his doctrine is ratified vntounto mee, that is to ſay, is made ſuche, as I am fayne too thinke on him ſpite of my teeth, and to honor him better than I hauehave done. So then let vsus learne, that whenſoeuer God afflicteth vsus, or ſendeth vsus any chaſticemēts, we muſt conſider, that the ſame are as it were the ſeales that he ſetteth vponupon the warning whiche he had giuen vsus afore. If an euidence be vnſealed, men will doubt of it, and if it be alledged, it ſhall not bee credited bicauſe it is not autētik. But if it hauehave a ſeale at it then is it out of doubte, and a ſufficient inſtrument, and muſt be receiued. VVherfore let vsus marke that god worketh after the ſame maner in afflicting vsus: wherby he ſealeth his doctrine. For althogh we had not the goſpel preched among vsus nor any law, nor ought elſe but our own conſcience as the Paynims and Turkes hauehave: yet had we ſufficient warning of Gods wil, and knowledge ynoughe of it if wee did not choke it by our owne wilfulneſſe. But ſeeing he ſpeaketh vntounto vsus ſo familiarly bothe in his lawe and in his Prophetes, and ſpecially by the mouth of Ieſus Chriſt: if we on our ſide be ſo hardharted and ſtubborne, that wee will not receyue any thing: Is it any woonder if our Lorde ſtrike vsus with many blowes, and inforce vsus to come vntounto him? Now therfore let vsus not be ouergreeued with oure afflictions as manie men are, who turmoyle when God afflcteth them, more than if they had neuer knowne the word of God. But this knowledge which we hauehave muſt needes bee ſolde the dearlyer vntounto vsus, bycauſe that God hath ſpoken ſo vntounto vsus, and allured vsus too him by his owne holy mouth, and we drawe backwarde from him, and voutſafe not too go forwarde one ſteppe. And muſt we not needes be ſmitten double, when there is nothing elſe with vsus but kicking and wincing? So then lette vsus learne to receyue the chaſticements that God ſendeth vsus with a quiet minde, and conſider that his afflicting of vsus, is not in vaine. VVhy ſo? For let vsus marke whither his doctrine hauehave bin of ſuche authoritie amōg vsus as it ought to be, that is to ſay, whether we hauehave bene teachable and meeke to followe oure ſhepherde as ſheepe and lambes. Aſſoone as God ſpeaketh, we ought to print his worde in our hartes, & to ſticke vntounto it. But we do either go about to wipe it out, or elſe our eares are deaf, or elſe it goeth in at the one eare and out at the other. Seeing then that one ſort of vsus hauehave giuen no reuerence to Gods woorde, and another ſort hauehave ſtryued openly againſt it, and the third do mock at it: ſeeing it is ſo ill receyued at our hand, God muſt be fayne to ſeale it. And how? by afflictions. Yee ſee thē that all the aduerſities which God ſendeth vsus are his ſeales. Howbeit to the end that the chaſticementes which are hard & painfull to vsus of nature, may be made amiable vntounto vsus: let vsus marke well that whiche Eliu ſayeth heere: namely, that Gods intent is to draw men frō their owne works, and to hyde their pryde. Heere in he expreſſeth, that God in ſealing his doctrine by afflictions, not onelye reſpecteth the magnifying of his word, that it might hauehave full maieſtie: but alſo therwithall procureth mennes ſaluation. The end therfore, which God ameth at in afflicting vsus, ought to be as ſuger to ſeazon the bitterneſſe whiche otherwiſe ſheweth it ſelfe in afflictions. Yee ſee Gods afflictions are comberſome to beare▪ Yea truely▪ For we ſhunne al things that we miſlike of And morouer Gods wrath is a terrible thing vntounto vsus. Nowe whenſoeuer God puniſheth vsus, it is a token that he is angry with vsus, and therefore we cannot but bee afrayde, greeued, and diſtreſſed. Howbeeit God ſweeteneth al this, by ſhewing vsus, the ende that he intendeth: which is that hee meeneth to frame vsus to his owne hande, and that all his ſeeking is to make vsus followe him too obey him. Thus yee ſee what Eliu addeth in ſaying, that God intendeth too drawemen from theyr owne woorkes. Now when he ſpeaketh here of workes, he meeneth not generally all things that men take in hand▪ but the things that they do raſhly & of their owne heade. For we knowe that God hath created vsus to labour, and that hee will not hauehave vsus to bee ydle and vnoccupied, but that euerye man ſhould apply himſelf to that which he is able, and that we ſhould conſider wherin we may ſerue both God and our neighbour, & eueryevery of vsus imploy himſelfe therein according to the abilitie which he ſhall hauehave receyued. Therefore when God afflicteth vsus hee meeneth not too drawe vsus from our works, that is to ſay to make vsus vtterly good for nothing. True it is that when we be brought low with ſickneſſe, our armes and legges be as good as brokē, men muſt be fayne to ſerue vsus, the worlde muſte be combered with vsus, and wee are able to doe no ſeruice: but yet doth not God draw vsus vtterly from all worke: For pacience is a worke that God eſteemeth aboue all other things. So then (to be ſhort,) God draweth vsus not from all works by afflicting vsus: but the works that are ment here, are the foliſh enterpriſes that men take in hand. For if God let vsus alone and laye the brydle in our necke, howe bold are we to practize this or that? Nothing can ſticke with vsus: in ſo muche that wee would remoue heauen and earth. I muſt do this (ſay we) and I hauehave ſuch a way to go. VVe ſee now adayes that Princes take ſuch enterpriſes vponupon them, as if they had all things in their hande, and would as it were make newe worlds. And the pride which ſheweth it ſelf in thoſe great men, fayleth not to be alſo in the leſſer ſorte: For theſe play the Scorpiōs which wrythe with their tayles to caſt abroade their poyſon. There is none of vsus al, be he neuer ſo mean, but he vndertaketh things at auenture. Therefore it is needfull that God ſhould bring vsus back after that maner: that is to ſay, that he ſhould pluck vsus back from oure raſhe doings, by ſending afflictions vntoo vsus. And ſo (as I ſayd) we hauehave good cauſe to be of good comfort when God afflicteth vsus. For ſeing we are ſo ſtubborn of nature, as we neuer come to him of our own freewill: what would become of vsus, if we ſhould not be reſtreyned by force? Therfore conſidering that men do of their own nature go cleane contrarie too the will of God, and fling abroad like wilde beaſts: let vsus vnderſtand that God hath neede to repreſſe vsus. And ſith we know it, let vsus giuegive him glorie for that he ſuffreth vsus not to runne like wild colts, but doeth continually brydle vsus vnderunder his obedience, yea and alſo tame vsus by afflictions when he ſeeth there is too great headineſſe in vsus. Lo what we hauehave to beare awaye in this ſtreyne. But let vsus marke that which Eliu addeth for an ende: namely that God intendeth to hyde the pryde of men. For herein he ſheweth the welſpring of all our enterpriſes, which is the pryde that is in vsus. VVhat is the cauſe then that men do leape after that ſort, and fling thēſelues in the aire, and make ſuch kicking and wincing? Euē their fooliſhe ouerweening which blindeth them. For if men knewe themſelues, they would be tame ynough. But they take them ſelues to be maruellouſe wights. They knowe not that they are borne and created to obey God. Then vntill ſuch time as pryde be abated in vsus, ſurely we wil be ouerbold to run aſtray: & therfore if God intend to withdraw vsus from our enterpriſes, it behoueth him firſt of all to cure this diſeaſe of pryde which reigneth too much in vsus. And here is expreſſe mentiō made of hiding our pride, not that it is ynough to bury it to the end it may not ſhew it ſelf: but Eliu vſeth here the ſame ſimilitude which we oftentimes vſe towards men, to make them aſhamed as if a man ſhuld ſay, go hide thy ſelflike a villeine, to one that made great countenances in a brauerie, and ſhould deface him with ſuch reproches as he durſt no more ſhewe himſelfe, but ſhould be fame as it were to bury himſelf in his houſe. Lo after what ſort his pride is as it were hampered. And after the ſame ſort doth God worke towards vsus. For whereas we would faine play the wiſe men: our folly bewrayeth it ſelf, and God ſuffereth not our pryde to be always concealed, but it bewrayeth itſelf. VVel then, when this is perceiued, what doth God? hee afflicteth vsus to the intent to meken vsus: howbeit he doth it to our ſhame: that is to ſay, he buffeteth vsus, and therewithal worketh vsus ſuch reproche, as wee perceiue our owne diſhoneſtie, and are faine to goe hide our ſelues like leude lozels that went about to exalt themſelues beyond meaſure and reaſon. Ye ſee then what Eliu ment. Therfore God couereth not the pryde of men, but ſheweth that hee beareth it downe and thruſteth it vnderfote, yea euen in ſuch wiſe, that men are aſhamed of it wheras they had erſt bene to bold, thinking themſelues able to worke wonders. So then let vsus marke now, that God ſheweth vsus a ſingular fauor when he ſpeaketh to vsus, ſeeing that we ſhould be but as wretched brute beaſts, if we were not taught by him. Agayne hee ſendeth vsus hartbitings to nip vsus to the quicke. If they doe vsus no good, and we be afterward afflicted by his hand: let vsus aſſure our ſelues, that that is bicauſe wee bee too hard and ſtubborne, and therefore muſt bee tamed as wild beaſtes. Yet notwithſtāding let vsus conſider, that they are al of thē Gods ſeales, wherby he heleth and ratifieth the warnings which he had giuen vsus by his word. And therefore let vsus make much of them and receiue them paciently, ſeing that by that means he procureth our welfare and ſaluatiō. And ſo let vsus deſire nothing all our life long but to ſhewe our ſelues true children towardes him, and to giuegive ouer oure ſelues wholly to his obedience and ſeruice.
Nowe let vsus fall downe before the face of our good God with acknowledging of oure faultes, praying him to make vsus feele them better than we hauehave done. And for as much as hee hath choſen vsus to be of his houſholde: let vsus deſire in any wiſe to be guided by his hande in all ſimplicitie and reuerēce, and that for aſmuch as he hath kindled the light of his worde amongs vsus, we may be gouerned by it vntounto the end, and our mynds maynteined in ſuch pureneſſe as they ought to be, ſo as we may from day too day growe and increaſe in the knowledge of his worde, vntill we come to behold his glorie fully and perfectly, and bee tranſfigured into the ſame: and that althoughe it behoue vsus as now to paſſe through many battels, and to fele vntounto what wretchedneſſe we be ſubiecte in this world: yet notwithſtanding we may be vphild alwayes by his power, to get the vpper hand of al temptations, to the intent that his goodneſſe may ſtrengthen vsus more and more to walk in his obedience. That it may pleaſe him to graunte this grace, &c.