Sermons on Job, Sermons · Chapter 34 · Sermon 133
The .Cxxxiij. Sermon, which is the ſixth vponupon the .xxxiiij. Chapter.
26 He ſtriketh them as vvicked in the place of the Seers.
27 Bicauſe they hauehave turned avvay from him, and hauehave not conſidered all his vvayes.
28 To make the crie of the poore come vntounto him, and too make them heare the outcrie of the afflicted:
29 And vvhen he ſendeth quietneſſe, vvho can make trouble? vvhen he hideth his face, vvho ſhall ſee him, as vvell vponupon a nation as vponupon a man?
WE ſaw yeſterday after what ſort God puniſheth offenders without inquiſition, and yet notwithſtanding hath iuſte reaſon to doo it, ſo as there is no cauſe to blame him. And nowe Eliu addeth purpoſely, that he doth it in the place of ſeers. VVherein he ſheweth vsus, that Gods iudgements ought to be throughly knowne vntounto vsus euen for our inſtruction. For when God puniſheth ſinners, it is not only to the intent that eueryevery man ſhould know what offences they hauehave committed: but too the intent they ſhould all take example of it. According as it is ſayd, that iuſtice commeth vponupon the earth, when God doth ſo execute his puniſhments in correcting as well thoſe notorious offenders, as other men. So then it is not for nought that this ſaying is added, that God chastiſeth offenders in the ſight of men, or in the place of ſeers [or lookers on]. Hereby we be warned to take better heede than wee hauehave done, in noting and marking Gods iudgementes. It is a great fauour that he ſheweth vsus, when he teacheth vsus by other mens harmes. But if wee ſhet our eyes, or play the dullardes, what excuſe hauehave we? Therfore as oft as God puniſheth ſinnes: let eueryevery man thinke vponupon it in his owne cace, and let vsus receyue a common inſtruction, to the end that his corrections be not loſt among vsus. And ſurely that is the cauſe, that after one hath bene chaſticed, eueryevery man muſt hauehave his turne. For if we could profite our ſelues by that which God ſheweth vsus: the puniſhment of one man might ſerue for the inſtruction of fiue hundred, yea or of a thouſande. But for aſmuch as wee lette all the warnings ſlip which God giueth vsus, and make no account of them: therefore eueryevery one of vsus is called in his courſe, and muſt anſwere in his owne perſon to be puniſhed for his offences. And ſo we ſee what our vnthankefulneſſe is, in that it is ſayde that God puniſheth the wicked and breaketh them in peeces in the ſight of all men. For wee can well skill to talke of the thing whiche ſhall be ſayde although wee ſee it not. If there be any reporte of the taking of a towne or of the ſacking of it, or of any diſcomfiture, or of ſuch other like things: the newes ſhall be caried abroade, and men will debate of it: and much more can wee wel diſcourſe of the thing that we ſee before our eyes. But in the meane while, to what purpoſe dothe it ſerue vsus? Do wee learne to forethinke vsus of our faultes, and to humble our ſelues before God? No: but wee followe ſtill our owne trade, and although wee be as bad as they whome God ſo viſiteth and correcteth ſo roughly: yet do wee beare our ſelues in hand, that the blowes ſhal neuer come at vsus. See ye not then an exceeding great and intollerable vnkindneſſe? So much the more behoueth it vsus to marke well, how it is tolde vsus here, that God puniſheth not offenders ſecretly, ſo as no man might perceiue it to be his correction: but [ſo openly as] all of vsus might fare the better by it, if it were not long of our ſelues. And why? For if God ſhold ſet vp ſcaffolds to execute his chaſticements vpō: we could not perceyue them more euidently. And ſo our blindneſſe in that behalfe commeth of our owne wilfulneſſe and vnkindneſſe, as I hauehave ſayde afore. Marke that for one poynt. But the reaſon alſo is ſette downe here: namely bycauſe they turned away from him, and conſidered not all his wayes. Ouer and beſides that wee hauehave ſeene already that God ſtriketh not men wrongfully, but to puniſh their ſinnes: here it is ſhewed vsus what is the welſpring of all euils: that is to wit, the withdrawing of our ſelues frō him which is the fountaine of all righteouſneſſe. For our life ought to be ſo ruled, as wee ſhould obey God and ſeeke him, and walke as it were in his preſence. And therefore when a man is gone away frō him, he cannot but run into all confuſion: and that is the cauſe of mens deſtruction. So hauehave we a very profitable leſſon in this text, to ſhewe vsus how we may keepe our ſelues frō going into deſtruction. And that is by holding our ſelues as it were ſhet vp vnderunder Gods wing, and by clinging vntounto him to obey his will. If wee hauehave this wiſedome in vsus: it is the thing wherein our welfare lieth. But contrarywiſe if wee forget God: can wee ſcape his hand? If our lyfe ſtray here and there, wee are vndone, and damnation is at our backes. For it is ſayd that God will in open ſight and after a terrible maner, puniſhe thoſe that run away from him. But lette vsus marke well, that Eliu ſpeaketh not of ſuch as had bene brought vp in the lawe, and had had the Prophets, and bene taught the doctrine of God familiarly, but of the Heathens which had had but a ſmall taſte of the light, and yet notwithſtanding for as much as they gaue themſelues vntounto euill, it is ſayd that they were withdrawne from God. And why? For although he were not ſo neere vntounto them, as vntounto thoſe to whome he had giuen his lawe: yet notwithſtanding wee muſt holde this for a generall rule, that for ſo muche as God hath ſet vsus in this world and created vsus after his owne image: we according to the order of nature, ought to tende vntounto him, and to make him our marke to ame at. Therefore when we run aſtray and giuegive our luſtes to the bridle, ſo as they raigne ouer vsus: It is a turning away from God, euen with whom we ought to be al one. And ſo after that ſort Eliu blameth the Paynims for turning away from God. For albeit they had not the doctrine of the lawe: yet had they the inſtruction that I hauehave ſpoken of, according alſo as Saincte Paule declareth in the ſeconde to the Romaines, namely that they needed no paper wryting too ſhewe them that there is but one God, and a difference betwixt good and euill: for euerie man hath it written in his heart. Nowe if the Heathen menne were condemned for ſtraying awaye from God, and for withdrawing them ſelues from his obedience: what ſhall become of vsus with whome God is more familiar without compariſon? God thought it not ynough to hauehave created them after his owne image, and to hauehave printed therein ſome knowledge of good and euill: but hee hath alſo giuen vsus his worde, and will hauehave it publiſhed vntounto vsus dayly. There hee ſheweth vsus his will familiarly: and it is the waye, as Moyſes proteſteth, wee can not ſtray: we hauehave no excuſe of ignorāce: but behold, there is our reſt as it is ſayde in the Prophete Eſay. Therfore ſeeing oure way is layed afore vsus, and wee knowe whiche way to take: if yet notwithſtanding euerie man ſtart aſide and take leaue to do euill, and to wander in his owne affections and luſtes: are we not much more worthy of blame, than thoſe that neuer hearde one woorde of good inſtruction? Then if the Heathen men are here called backſliders, bycauſe they are turned away from God: what are we, ſeing that our God commeth ſo neere vntounto vsus, as to do the dutie of a ſcholemaſter and teacher among vsus, and to entertain vsus in his ſchoole, to the end we ſhuld learne at his hande in the perſon of thoſe whome he appoynteth to preach his worde in his name? Therefore if wee make no account of the doctrine which is giuen vsus: muſt we not be condemned as double renegates or backſlyders? Yes ſurely. Then let euerie of vsus looke neerely to himſelf, and conſider of what value and eſtimation this grace of God is when he hath as it were his owne mouth open, to warrant vsus the thing that is good and conuenient for our ſaluation. Seeing we hauehave this, although we had it but with a wet finger as they ſay: yet let vsus aſſure our ſelues that we can not deſpiſe ſuch a bleſsing of God, but it muſte needes bee a withdrawing of our ſelues from him. Much more, ſeeing we hauehave his worde dayly preached in Sermons, and may alſo hauehave lectures beſides: if all this will not hold vsus in awe, and make vsus to ſticke throughly to our God, and to indeuer to ſerue him: needes muſt his hād be vttered much more roughly & terrible vpō vsus, thā vponupon thoſe that had but the order of nature to guide them aright. Thus much concerning this poynt. And it is ſayde immediately, that they conſidered not all his wayes. VVherin it is ſignified vntounto vsus, that men are neuer ſo ignoraunt and vnskilfull, but that there is naughtineſſe ynoughe in them to make them giltie, and to bereue them of all ſhifts before God. Heere (as hath bene declared alreadie,) Eliu ſpeaketh generally of the whole worlde: for hee was no Iewe that he might hauehave had the lawe and hauehave ſpoken of his like: and yet notwithſtanding hee ſayth that thoſe too whome God hath giuen no more but their naturall wit, as hee had giuen it too all other men: conſidered not his wayes. Hee ſayeth not that they had doone amiſſe, or erred, bycauſe they could do no better, or bycauſe they had no light of doctrine (howbeit, that might hauehave beene ſayde:) but heere the ſpirite of God ment to vrge men, to the ende they ſhould knowe that their condemnation was iuſt, and that they could not alledge it for a cloke, that they had done amiſſe throughe ignoraunce, for wante of one to gouerne them, whereas they themſelues were of a good and vpright mynd. For if men had a pure and hartie deſire to come vntounto God: ſurely he would not faile them on his ſide. And vndoubtedly this promiſe ſhal not diſappoynt men: knocke, and the gate ſhall bee opened vntounto you: ſeeke and you ſhall finde. Then if wee ſee that men doe ſo raunge ouer the feeldes, and as it were run aſtray: let vsus mark that they hauehave not a pure and rightmeening mynde to goe vntounto God. True it is that they maye well hauehave ſome ſhew of deuotion, as we ſee among the papiſts, where many ſeeme to bee the beſt mynded in the world, and to all likelyhoode vtterly rauiſhed with deuotion to Godward. But if a man loke narrowly vponupon their doings, he ſhall finde that all is but hypocriſie, and that God doth not giuegive them the bridle after that ſort without iuſt cauſe Ye ſee then that the thing which we hauehave to marke in this texte, is that althoughe the wretched Paynimes dwell in darkneſſe, and may be likened to blind men which grope and ſe not the way, and hauehave nothing but groſſe ignorāce in them: yet notwithſtanding they can not be excuſed of maliciouſneſſe and ſtubborneſſe, and of wilfull turning away from good vntounto euill, euen of ſet purpoſe: For it is written, that they conſidered not the ways of God. Theſe thinges are not wyted vponupon the brute beaſtes, nor vponupon the ſtones whiche hauehave no vnderſtanding: and therefore it muſt bee concluded, that they whiche are moſt rude and barbarouſe, (euen they I ſay) hauehave refuzed to go right, and that if they had had a good deſire, they had not bene lefte deſtitute of Gods grace. Yet is it not therefore to be ſayd that we are able to do well, and that there is ſuch an abilitie in vsus, that wee bee able to ſeeke God: wee intreate not of that matter: and when the Papiſts make ſuch concluſions, they ſhewe themſelues to be ſtarke beaſtes. For when it is ſaid that men ſin not by ignorance but through a certain wilfulneſſe: the Papiſts conclude that ſeing it is ſo, it foloweth that we hauehave ſufficient reaſon to gouerne our ſelues well, and that wee bee cleereſighted, and to bee ſhort, that we hauehave a freedome to do good or euill. But it is too great a beaſtlyneſſe too reaſon after that manner. And why? For they be not things vnable to be matched togither, that men ſhoulde hauehave their eyes as it were piked out, ſo as they ſhould not bee able to ſee or diſcerne any thing, and yet therewithall alſo be altogither wicked. And therefore they are neuertheleſſe conuicted, not too hauehave conſidered Gods wayes, nor to hauehave bene led in the right way, for that they were caryed away by pride. Ye ſee then in what wiſe we ought to match the one with the other: namely that by reaſon of ſinne, we be al of vsus bereft of reaſon and vnderſtanding: See how the heritage which we hauehave of our father Adam, is that our myndes are combered and confounded, ſo as we can not diſcern the thing that is for oure welfare, but drawe cleane from it, according as it is ſayd that euen our light is turned into darkeneſſe, vntill God inlighten vsus by his holie ſpirite) and yet neuertheleſſe that oure ignoraunce is not ſuche, but that wee bee corrupted in oure affections, and wype out the goodneſſe whiche God might put intoo vsus: and bycauſe our nature is froward, therfore we be enemies vntounto God, and all oure thoughtes and imaginations are enmities too his rightuouſneſſe, according as Sainct Paule ſpeaketh in the eyght to the Romaines. Then are wee ignorant, and yet in the meane whyle ceaſſe not to be frowarde. VVee knowe not which way to go, and yet therewithall we goe aſtray wilfully. And why? For we mynde not to come vntounto God, no, wee muſt be fayne too bee inforced thyther, or elſe he muſt inſpire vsus with his grace, and inlighten our harts which are full of rebelliouſneſſe. Then vntill ſuche time as God hath reformed vsus. Surely wee will alwayes ſhet our eyes, that we may not ſee his wayes. Now if this bee ſpokē of ſuch as had not the meanes that God giueth vntounto vsus: what ſhall become of vsus? For it behoueth vsus to come backe againe to the point which I hauehave touched. I ſayde euen now that the heathen men were not to be excuſed in turning awaye from God: and therefore muche more are we double backſlyders, we I ſay whom God had drawne vntounto him. Nowe if it bee ſayde that the heathen men hauehave not regarded Gods goodneſſe, nor lyued and walked accordyng too godlyneſſe: I praye you in what cace are wee whiche hauehave a farre other knowledge than was gyuen vntoo them? For our Lorde poynteth vsus as it were with his finger, what way we ſhall go. And the texte which I alledged out of Moyſes, (namely that is the way, walke therein) is of greate importaunce. I take heauen and earthe to witneſſe (ſayeth hee) that this daye I hauehave ſhewed you life and death, and that if you goe amiſſe, yee ſhall bee withoute excuſe before God. For it appeareth that you ſeeke your owne deſtruction. And why? For in as muche as your God teacheth you, and graunteth you ſuch prerogatiue, as to declare his will vntounto you: it is all one as if he ſhould put the way into our handes, and you refuſe it and chooſe death. Nowe when men make ſuche a choyce, muſt they not needes become ſtarke Diuels? So then this proteſtation of Moſes ought to perce our harts and make vsus to bethink our ſelues better. And ſith we ſee that our Lorde ſetteth a doctrine before vsus, whiche is for our behoofe, as it were in a glaſſe or a liuely picture: let vsus not playe the blynde and bleare eyde folke, nother let vsus drawe a curten before vsus, too the intent to bee ignorant in that which wee ought to knowe, whereas in deede the thing is manifeſt ynoughe vntounto vsus. And heerewithall let vsus mark, that when God ſpeaketh to vsus, it is not to leaue vsus in doubt, ſo as wee ſhould not knowe what his wordes ment: but contrariwiſe to the ende wee ſhoulde receyue good doctrine and inſtruction by his worde. And this is another poynt well worthy to be marked. For many pretend that Gods word is ſo deepe, as men cannot tell what to take too, or what to followe. But this is an accuſing of God, as if ſo be he mocked vsus in putting vsus in hope to deceiue vsus. Therfore let vsus marke wel, that when God ſpeaketh, it is to the end we ſhould receiue good doctrin, and that wee ſhould become wiſe and skilfull: to followe the thing that is good, according as it is ſayd that the word of God giueth wiſdome to the ignorant: which is by knowing their owne ſlenderneſſe, that they may yeld thēſelues vntounto him. Then ſhall we alwayes find the ſayd vſe to our owne profite in the worde of God, if wee hauehave the wiſdome to be deſirous to goe forwarde in the right way of ſaluation, and to keepe vsus in it. And if a man turne aſide bycauſe he hath not conſidered Gods wayes: it can not be ſaid that he hath erred for want of better abilitie: but contrariwiſe he himſelf is the cauſe of al his euil, and it ought to be wyted vponupon him. There is yet one ſaying more to be noted: which is, that he ſpeaketh of all the wayes of God. VVherein wee be aduertized, that it is not ynough for vsus too content vsus in parte, and too ſerue him by halues, but we muſt throughly and wholy frame our liues altogither to his will. For, to giuegive eare to al that he ſaith, and to ſubmit a mans ſelfe to him without exception, come both to one end: and vndoubtedly thoſe two commaundements are inſeparable. Like as God himſelf cannot be deuided: ſo alſo let vsus marke that his rightuouſneſſe can not be deuided. VVhat maner of one is the rightuouſneſſe of God? He hath comprehended it in his whole lawe. He ſaith not only that a man ſhall abſteyne from whoredome, nother hath he only forbidden theft, nother hath he only cōdemned murther: but he hath ioyned ten commaundements togither, and will hauehave men to hold them all. Now if one man obey God in chaſtitie, and another in abſteining frō fleecing of his neighbour, and a third in keeping himſelfe from dooing wrong or violence, or from taking leaue to hurte or harme other men: is not this a rending of Gods rightuouſneſſe in peeces? For (as I ſaid) al the commaundements are inſeparable, and there is in them a holy bond which ought to bee kept vnbroken. And ſo let vsus marke well, that if we will be bliſſed of God, we muſt take good heede, not to ſome one part of his wayes, but to all. Thus ye ſee what Eliu ment to note heere. And heereby we ſee that euerie man ought to bee diligent in looking to himſelfe. Therefore if we intend to examine our life wel, and to ſquare out our works and our thoughts by it: when we hauehave ſound any outward or actuall ſinne in vsus, let vsus proceede further, and ſee whether wee hauehave not had wicked affections: and thervpon let vsus learne to condemne our ſelues, and pray him to clenze vsus from the euill which we feele ſo in our ſelues. Lo howe we ought to practize this ſentence. And furthermore it is ſhewed vsus alſo, that when men hauehave once begon to ouerſhoot themſelues, they run aſtray further and further, and become euerie day worſſe than other, till they hauehave renounced God, and quite caſte him vp. VVe are not ſo malicious as to giuegive our ſelues ouer to al vices at the firſt day: we ſhall be hild in the feare of God for a while: but if we take liberty to runne at rouers, and God do happen to winke at our ſinnes and iniquities then Satan taketh poſſeſsion both of our ſoules & bodies, & thenceforth carieth vsus away in ſuch wiſe as we become vtterly vnrecouerable. Ye ſee then that after men hauehave once left to frame themſelues wholly to Gods wil, and to giuegive themſelues to ſoūdneſſe and ſimplicitie: they do ſo appayre, as there is no more conſideration in them, but they greeue God, not in ſome one ſinne only, but by all meanes and in all caces, ſo as they vtterly reiect al his wayes. And furthermore wee ſee heere yet better than afore, howe rightfull Gods iuſtice is in chaſtizing vsus. And why? They that had done amiſſe, rebelled ſtill further againſt God: they ranne away from him, and had no will to be taught good: but gaue themſelues ouer vntounto euill, wittingly and willingly: then is it not high time that God ſhould ſet to his hande to correcte them nowe or neuer. Seeing it is ſo, let vsus alwayes be fully perſuaded, that God neuer puniſheth vsus, till he hauehave bene to much prouoked to anger, and that wee hauehave deſerued long time afore too bee thundred at by his hand. Therefore it followeth, that after he hath wincked at vsus, in the ende wee muſt needes come to that which is conteyned here: namely that in open ſight and after a notable faſhion, hee will breake all thoſe in peeces, that are ſo turned awaye from him. Lo what wee hauehave too beare away in this ſentence. And it is ſayd immediatly: to make the crie of the poore come vntounto him, and to make him heare the exclamation of the afflicted. Heere Eliu noteth one kynde of ſinne whiche God puniſheth in men. True it is that wee offende many wayes. Howebeit for as much as men can not bee brought too knowe their faultes, vntill they be more than conuicted of them: here Eliu hath ſet downe a kinde of ſinne, which is moſt apparant and eaſieſt to bee ſeene. For when outrages and extortions are committed, ſo as one man polleth another of his goodes, and they that are greeued hauehave no redreſſe at all: they crye oute vntounto God, and men heare their complaintes, and euerie bodie rueth and abhorreth their cace. Thus yee ſee one kynde of wyckedneſſe whiche is well known both to great and ſmall, which is when we ſee that there is no iuſtice, but might ouercommeth right and wee dwell as it were among theeues. For hee that liſteth too make his hand by pillage, taketh no thought when he hath done all the wickedneſſe that can bee, bycauſe there is no redreſſe nor any order to be taken. VVhen ſuche things happen, eueryevery man can ſpeake of them. For this cauſe the holie ghoſt hath chozen a ſinne that is moſt notorious, to the intent we ſhould be the better conuicted. Herewithal let vsus marke that vnderunder one kynde the whole is comprehended. For in what wiſe ſo euer we offend God, he hath alwayes iuſt cauſe to puniſh vsus, and (as I hauehave declared alreadie) his law cannot be deuided, it muſt continue whole in one, and his cōmaundements muſt be ſo knit togither, as al of them may make but one rightuouſneſſe. Howbeit for as much as we be ſuch hypocrites, and eueryevery man writheth himſelf like a ſnake to the intent to hide his ſinnes: God intendeth here to draw vsus as it were by force, and to compell vsus to confeſſe the dette. If a poore man hauehave any wrong and outrage done vntounto him, hee will aske vengeance of the partie: and his cōplaints ſhall come abroad, ſo as the ayre ſhall ring of them: and ſeeing it is ſo, thinke we that it can be hidden from God? think we that he will let it ſlippe? what is to be done then? Firſt (as I hauehave ſaid alreadie) let vsus marke that although no man in the world complayne of vsus, yet will our ſinnes crie out againſte vsus, and the ſounde of our offences will mount vp to heauen. If a thing bee remoued, wee ſee it maketh a great noyſe: and when wee breake the rightuouſneſſe of God: is it not more than if wee ſhould ouerthowe a houſe? thinke we ther is anything more precious than the order which God hath ſtabliſhed too make vsus walke according to his will? VVe goe about to deſtroy all that. And is not that more (as I ſayd) than if we ſhould ouerthrowe ſome building? And do we thinke that the noyſe of it commeth not to the eares of God? Then let vsus marke well, that as oft as we breake Gods lawe, the crie of it mounteth vp vntounto heaue, and our ſinnes aske vengeance of vsus. For although men bee dumme and open not their mouthes to ſay any thing: yet do not our ſinnes fayle to bee regiſtred before God. Lo what we hauehave to marke in the firſt place. But if men themſelues crie out againſt vsus, and we be euill ſpokē of for oure wickedneſſe, and heare their complaintes and grudgings: is there not much more reaſon that we ſhould thinke that God heareth all ſuch cries? And let vsus eueryevery way marke, that it is not for nought ſayd: the crie of Sodome is come vp vntounto me: and therfore I am come down to ſee whither it be ſo or no. But let vsus aſſure our ſelues that our Lords eares are not deaf, ſo as our offences ſhuld not alwayes come to knowledge before him. Neuertheleſſe when there is ſuch crying out vponupon vsus, and ſuch confuſion, he muſt needes note it the more. For of very truth (as I hauehave touched already) it is a thing of no ſmal waight, when we go about after that ſort to ouerthrow the thing that our Lord hath ſtabliſhed. And in good ſooth what is the rule of good life? Is it not as it were an Image of God ſhining amongs men? And when wee goe about to ouerthrowe that, I pray you what a confuzion is it? Howbeit let vsus mark by the way, that God will not leaue them vnpuniſhed, which hauehave wrongfully vexed and troubled the poore. True it is that the great ones wexe bold when they ſee poore men deſtitute of ſuccour, ſo as they are not releeued, nor hauehave any freends or kinſfolke to ſticke by thē. And therevpon it ſeemeth vntounto them that they may doe what they liſt. And that is the cauſe why they fall to all outrage. But let vsus marke howe it is ſayd, that God hath a care of them: and therfore the more that poore folk are left vp to al wrongs and no man ſuccoreth them: ſo much the more doth God declare, that hee hath a care of them to reuenge them. If this were well conſidered, we would bee leſſe haſtie to trouble our neighboures, and ſpecially thoſe that can not make their part good. For it as a breaking of the protectiō that he hath ſet vponupon their perſons: and in the end wee muſt feele that he is our aduerſarie for it. Do we then ſee a pore man? Let vsus be as it were ſtopped there, that we do him no harme, violēce, nor outrage. And why? For God will ſtep before him, and althoughe the poore man do beare paciently the wrong that is done him, yet ſhall not the crie of it miſſe to come vp to heauē and to be heard at Gods hande. And like as this doctrine ought to ſerue for a warning, that eueryevery of vsus may bridle himſelf and abſtein frō euil doing: ſo alſo the poore ought to be well comforted, ſith they ſee that God hath them in his protection, and that though the wicked do trouble & vex them, yet God bridleth their rage, and watcheth ouer the poore, and will in the end ſhewe that he neuer forgate them. Then ſeing that God taketh our quarell vponupon him: let vsus refer it vntounto him, and let it aſſuage our ſorowe and greef when we be wrongfully afflicted, ſo as men doe eate vsvp and we hauehave no remedie, but ſeeme to be as ſheepe in the wolues throate. Go too: our Lorde hath promiſed that the crie of all extorcions which men doe, ſhall come vp to him. Seeing wee hauehave this buttreſſe, let vsus be contented, and tarie till hee ſhewe by effect, that he is neere vsus and hath a care of our welfare. Lo howe wee ought to practize this ſentence. It followeth, when God giueth rest, who ſhall make trouble? and when he hideth his face, who ſhall ſee it as well vponupon a man, as vponupon a nation? Here Eliu ment to repreſſe (in Iobs perſon) all the quarels that wee make againſt God. For wee would controll him in all his doings: yea and wee woulde couenaunt with him, that hee ſhould gouerne vsus after our owne liking. Truely we will not ſay ſo: but yet in the meane while, it is ſeene that we hauehave that pryde in vsus. VVhat man is there which could not finde in his heart to abace the maieſtie of God to the ende that things might fall out to his owne liking? If wee be diſcontented when God doth otherwiſe than we wold wiſh: it is as much as if we would put a barre before him, to ſay, I intend not that this thing ſhall go ſo. Ye ſee then why it is nowe ſayd: if God giuegive rest, who can make trouble? And if he hide his countenaunce who can ſee it? Nowe, this reſt that God giueth, is of diuers ſortes. For the faithfull hauehave the reſt whereof the Scripture ſpeaketh: which is, that they leane vntounto God, and put their truſt in his goodneſſe, and doubt not but that he gouerneth them. Heerevpon they may ſleepe at their eaſe according as the Prophet ſpeaking thereof, ſayeth that euerie man ſhall ſleepe vnderunder his figge tree and vnderunder his vine when hee is ſo in Gods cuſtodie, and that we ſhall knowe it. And this peace is the verie frute of faith as the holie Scripture ſayth. Yee ſe then that the cheefe reſt which men hauehave or can inioy, is to commit themſelues to Gods prouidence, and that in reſpecte of his fatherly care ouer them, they can ſay, my God I commit my life vntounto thee, it is in thy hand, order it thou at thy pleaſure, and I in the meane time will kepe on my courſe. Marke this for one point. But beſides this alſo, there is another reſt. For God doth ſpare the wicked outwardly although he beat them within, ſo as their conſciences do alwayes gnawe them, according as it is ſaid in the Prophet Eſay. For although it be ſayd there, that their thoughts be like waues beating one againſt another (yea and as a ſinke that is filthy within, bicauſe that vnbeleefe muſt alwayes bring vnquietneſſe:) yet notwithſtanding God caſteth them into a ſleepe, bycauſe hee doth not puniſhe them oute of hande. So then it is ſayde that if God giuegive reſt who ſhal make trouble? Hereby it is ſhewed vsus, that when God deferreth and prolongeth the puniſhment of the wicked, wee muſt not be ouerhaſtie. For wee ſhall gaine nothing if we pleade againſt God and ſay, why doth he not puniſhe the offenders out of hande? That were as much as to trouble thoſe whome God will hauehave to be at reſt. And therefore let vsus learne to ſubmit our ſelues paciently to Gods will, and to beware that wee runne not a heade after that ſort. For it is ſayd that it becommeth not anye mortall creature too make trouble where God will hauehave quietneſſe. And therewithall let vsus vnderſtand, that it is to no purpoſe to hauehave bodily proſperitie, except wee hauehave Gods fauoure with it, that the feeling thereof maye make vsus quiet in our heartes. Againe if we hauehave not that quietneſſe, let vsus vnderſtand that it belongeth to God to giuegive it vsus. For if peace and w…r be in his hand, and that he can giuegive trouble and quietneſſe when he liſteth in the trā ſitorie ſtate of this world: much more hath he the ſpirituall reſt which is far greater and excellenter. Then let vsus conſider, that it lyeth not in vsus to quiet oure ſelues when wee bee in trouble: but wee muſte reſorte vntoo God: for it is a ſingular and ineſtimable treaſure that commeth from him, too holde vsus ſo in quiet as wee may alwayes in the middeſt of the turmoyles of this worlde, abyde ſtill vponupon our feete, and that being toſſed as it were with great ſtormes and tempeſtes: yet neuertheleſſe wee may hauehave our anker faſtned in him to hold ſtill our owne. This (ſay I) is as a ſingular priuiledge that God giueth to his children. So then are we combred? are we full of anguiſhe, trouble and perplexitie? what is to bee done? let vsus take vsus to this ſettledneſſe: knowing that it abideth within vsus. True it is that we muſt alwayes ſeke the means that God offereth vsus, to keepe vsus to it, and to indeuer to attaine it: but howſoeuer the world go, let vsus fully reſolue vsus of this that it is onelyonly Gods office to quiet vsus, and to deliuer vsus from al vnquietneſſe. This is the thing which we hauehave to marke. And further although the faithfull hauehave this ſayde peace, ſo as they bee quiet in the midſt of their afflictions and of all the miſeries of this world, yea and that they betake them ſelues vntounto God when they be tempted with diſtruſt: yet is this no let, but that their life is ſubiecte to much vnquietneſſe. Therefore let vsus not ſtorme thoughe it pleaſe God to turmoyle vsus. For it is not ſayde that hee will ſo handle vsus in this worlde, as that wee muſt not bee toſſed too and fro: but yet for all that wee muſt hold our ſelues faſt, as we bee not vtterly ſhaken downe with temptations. Lo what wee hauehave to remember in this ſentence. On the contrarie part it is ſayde, If God hide his face, who can ſee him? Heerein wee are warned, that it is not for vsus too ſearche too farre aforehande what God doth, but that wee muſt content our ſelues with the knowledge of that which hee ſheweth vsus. VVhat is this face or countenaunce of God? It is not a ſhape like vntounto a mans viſage, whiche hath noſe, eyes, and mouth: but the face of God is the record which he giueth vsus when we knowe his wil. God therefore ſheweth vsus his face, when hee telleth vsus why hee doth this thing or that, and it is all one as if wee ſawe him before oure eyes. Contrariwiſe hee hideth his face from vsus, when he afflicteth vsus, when thinges ſeeme ſtraunge too vsus, and when wee knowe no reaſon why hee worketh after that ſorte. Therefore when God holdeth vsus ſo in ignorance, it is a hiding of his face from vsus. And let vsus marke well how it is ſayd, that we may well ſtraine our ſelues to ſee him: but wee ſhall neuer attayne too it. Then is it a Diueliſh preſumption when men doe ſo enter into diſputation of Gods workes, ſtorming and chaſing if God do things otherwiſe than they thinke good, deſiring to frame him to their will, euen as though they woulde looke vponupon him whither hee will or no when hee hydeth himſelfe: or as thoughe they would pull him downe too them. And may they bring that to paſſe? No: what is to bee done then, that wee may take profite of this ſaying? Truely this leſſon deſerueth to bee layde foorth more at large. Howbeeit as at this time (to the intent the matter be not broken of:) let vsus marke that whenſoeuer it pleaſeth God to ſhewe himſelfe vntounto vsus, it behoueth vsus too knowe him, and to conſider his workes, as he ſheweth vsus them, and to be attentiue to mark the reaſon why he doth ſo. And when hee worketh after a ſtraunge faſhion that is vnknowne to vsus: let vsus reuerence ſuch ſecrets, acknowledging neuertheleſſe that he is alwayes rightuous howe ſo euer the world go: and let vsus dwell continually in that beleef, & hold vsus quiet, wayting paciently til he ſhew vsus more fully the things that are hidden from vsus as now: aſſuring our ſelues that during this life our knowing muſte be but onelyonly in part.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of our ſinnes, praying him too make vsus ſo too feele them, that all the time of oure life wee maye mourne before him, deſiring him of forgiueneſſe, and acknowledging our ſelues exceedingly giltie, vntill that hee of his free goodneſſe deliuer vsus from the damnations wherein wee are, and from the dangers wherewith we are beſieged. That ſo long as we be in this world, we acknowledging our infirmitie and weakeneſſe, may ſuffer him too gouerne vsus and guide vsus too the right way of ſaluation, in ſuch wiſe as we may neuer be ſhaken downe, but that what ſo euer temptations befall, vsus wee may ſtande ſtedfaſt in the calling of our God till he hauehave taken vsus out of this world, to bring vsus into his heauenly kingdome, where wee ſhall inioy the euerlaſting reſt that he hath prepared for vsus. That it may pleaſe him, &c.