Sermons on Job, Sermons · Chapter 36 · Sermon 142
The .Cxlij. Sermon, which is the fourth vponupon the .xxxvj. Chapter.
20 Conſume not the night to roote out the people vnderunder them.
21 Keepe thee from turning to iniquitie, for thou haſt chozen it rather than affliction.
22 Behold, God exalteth by his povver, vvho is like him to teache?
23 VVhome hath he ſet ouer him in his vvayes (or who hath ouerlooked him in his way?) vvho ſhall ſay vntounto him, thou haſt done amiſſe?
24 Remember thou to magnifie his vvorke vvhichwhich men beholde.
WE knowe it is a good and profitable thing to thinke vpō gods works. And that alſo is the thing whence we muſte fetch all oure learning and wiſdome through our whole life. But ſpeciallye in the night time whē we be alone by our ſelues, wee hauehave leyſure to be occupyed in applying our minds to that ſtudy. For we ouerpaſſe the things that we ſee a day times: but in the night we thinke vponupon thē with more leyſure & ſettledneſſe, & we cōprehēd them better. Neuertheleſſe we muſt keepe a meaſure in muſing vponupon Gods works. That is to wit, if they be to high for vsus and paſſe the reache of our vnderſtanding, wee muſte ſtoppe there and glorifie him, ſpecially when it pleaſeth him too conceale the reaſon of his doings from vsus. And that is the cauſe why he ſayeth in the text, that we must not ſpende the night in muſing to muche bowe the people are rooted out vnderunder them. It is good to ſeeke howe God rooteth out nations, to the end to learne humilitie. For it behoueth vsus to reaſon in this wiſe: namely that if God paſſe not to deſtroy a whole countrie and the inhabiters thereof: what ſhall become of any one poore man? Shall one man be proude and thinke to hauehave an euerlaſting ſtate, whē he ſetteth before his eyes that God ſweepeth away a great multitude of people in the minute of an houre? Ye ſee then a profitable compariſon. How? If God ſpare not a whole countrie when they hauehave offended him: what ſhall become of mee in whom he knoweth an exceeding great number of ſinnes? For I am but a wretched creature. Furthermore when we ſhall hauehave muzed vponupon ſuch things, and now & then our minds are troubled & amazed by reaſon of ſundry doubts that come in our heades, which we be not able to reſolue: what hauehave we elſe to do, but to holde our ſelues within ſuch ſobrietie, as to reuerence Gods iudgements although we comprehend them not. Therefore it behoueth vsus to take good heede to Gods works: but yet muſt we beware that we ouerſhoot not our ſelues in making to lōg & depe ſearch for them. And that is the cauſe why we be forbidden in this text, to conſume or ſwallowe vp the night Marke that for one poynte. And furthermore let vsus marke, that wheras it is ſaid, that the people are rooted out vnderunder them: it is to magnifie gods power the more, in that he cauſeth mē to ſinke as it were into a bottomleſſe pitte in the ſame place that he ſhall hauehave giuen thē to dwell in. If a whole nacion were driuen out before our eyes, & cō ueyed into ſome far countrie, & continued ſtill the ſame that it was: that were no matter to make vsus to wonder ſo much. But when ſuddeine changes come in the world: it will ſeeme that God maketh mē to melt away like ſnow. And in very dede we ſee that ſome countrie hath bin very well peopled, & now at this day it is layd waſte. VVhat is become of the inhabiters? True it is that they be ſcartered here & there: but yet the remēbrance of them is as it were razed out, foraſmuch as a man cannot poynt them out to know where they are become. Thus ye ſee what is imported in this ſentence, where it is ſayd that nacions ſhall be rooted out of their place, and as it were vnderunder their foote, as though the earth had opened & ſwalowed them vp, ſo as a man might not perceiue the print of their path. VVhen God worketh after that faſhiō, it is a wonderfuller thing, than if the people were remoued from place to place, and that it were ſeene how God diſlodgeth a whole countrie to giuegive them a new dwelling. And hereby we be warned, that in conſidering Gods iudgementes, wee muſte looke hygher than our owne wittes can reach vntounto: for that is the cauſe why we feare not God ſo much as wee ought to do. Yet notwithſtanding wee diminiſhe not his power, in not fearing the highneſſe that is in him, whiche ought to make vsus afrayde. Therfore as oft as we ſet our mindes to the conſidering of Gods iudgements which he executeth in this world: let vsus learn to conſider with ourſelues, that it is to high a thing for vsus, & that when we hauehave throughly thought vponupon it, we muſt be faine to ſtop ſhort, for our wittes reach not ſo far and wide▪ Beſides this, heere is alſo one other good admonition: which is, that God needeth not to vſe the inferiour and viſible meanes, if hee liſte to conſume vsus: for when we ſtande faſteſt, hee can make vsus melte away. The earth that beareth vsus too day, ſhall fayle vsus [tomorrow.] Although we hauehave none enimy to aſſaile vsus, and although God ſende no greate armies agaynſt vsus: truly he nedeth no more but to giuegive vsus one angry looke, and we ſhall be conſumed, yea euen without putting any hande vntounto vsus. Hee ſhall not neede to chaunge our place, hee ſhall not neede to remoue vsus a farre off, hee ſhall not neede to caſte vsus downe to breake our neckes: for when we ſtand ſureſt vponupon our feete, and we ſeeme beſt able to hold ourſelues in good plight: euen then ſhall we ſooneſt periſhe if God be agaynſt vsus, and no man ſhall be able to rid vsus from his hande. Seeing that this is tolde vsus, lette vsus learne too humble ourſelues and not too hauehave any other foundacion than the ſouereyne power from aboue. And foraſmuch as God promiſeth to reache vsus his hand, let vsus truſte therevnto and referre our ſelues wholly vntounto him, therewithall acknowledging oure owne vanitie and vnſufficiencie, to the end we be not puffed vp with any preſumption that maketh vsus drunken. Thus ye ſee in effect what we hauehave to beare away in this verſe. Now it is ſayde immediatly, keepe thee from turning to iniquitie: for thou baste chozen it rather than affliction, or elſe bycauſe of affliction: for the Hebrew woorde and manner of ſpeach importeth both twayne. Firſt & formoſt Iob is warned here, that hee ſhoulde not turne to euill. And vnderunder that terme wee meene not eyther robberie, or murther, or ſpitefulneſſe, or ſuche other like things: but we vnderſtande the hartburnings againſte God, and the grudgings and rebellings that proceede of impaciencie. The cauſe then why it is ſayd that lob muſt keepe himſelfe from turning vntounto euill, is for that he ſhewed not himſelfe to bee pacientynough in ſubmitting himſelfe vntounto God, and in acknowledging his rightuouſneſſe during the time of his aduerſitie. And it is purpoſely ſayd vntounto him, that he ſhould ſtand vponupon his gard: for it is a harde thing too forbeare falling, when we be pinched with aduerſitie. Agayne, looke what is ſayde vntounto Iob, ought to ſerue vsus all. And ſo let vsus take this ſaying as an exhortatiō of the holy Ghoſts to vsus al in cōmon, that we ſhould be watchfull whē we bee afflicted, ſo as we ſwarue not aſide vntounto euill. VVhat is the reaſon? For aſſoone as Gods hand toucheth vsus, we be greued out of meaſure, and there needeth no more to put vsus out of patience. Specially if the affliction be greate and violent, then are we vtterly diſmayd, what ſtoutneſſe ſoeuer there were in vsus afore: and whereas a man would hauehave thought vsus to be inuincible, we bee quite out of hart, and wote not where to become. Seeing then that there is ſuch frailtie in vsus, it ſtandeth vsus in hande to looke well to our ſelues, and to doo our indeuer to holde faſt that which is good. Yea verily: for although a man ſtreyne himſelfe to the vttermoſt, yet ſhall hee hauehave much ado to ſtande out, that hee ſtumble not by ſome meanes or other. Yet notwithſtanding wee hauehave cauſe to bee of good cheere, forſomuch as we ſee that the ſpirite of God conſidereth howe hard our battels are. For if wee labour to keepe our ſelues from euill, let vsus not doubt but that God will holde vsus vp euen when he ſeeth vsus at the laſt caſt. And if wee holde on and inforce ourſelues therevnto, although there bee feebleneſſe in it, and that wee do not our dutie to the full: yet will God accept the paynes that we indure and take them in good woorth. Beholde the thing that ought to giuegive vsus courage. But yet muſt we be diligent in that behalf, according to that which is ſhewed vsus here. Therefore let vsus not flatter our ſelues, but ſticke to it that wee turne not aſide vntounto euill, that is to ſay, that we be not ouermuch greeued when God beateth vsus with his roddes. I ſay, let vsus labour to keepe our ſelues from ſtriuing agaynſt him, that wee murmure not at his iuſtice. For (as we hauehave ſeene heretofore) it is extreeme wickedneſſe when men lift vp themſelues after that ſort agaynſt God, and are ſo ſtubborne as they cannot thinke well of his doings too glorifie him in the ſame. And although it appeare not to bee ſuch an euill in the iudgement of men: yet doth God eſteeme it as a moſt heynous crime, and not without cauſe. VVherefore as oft as wee feele any aduerſitie, let vsus looke well to our ſelues, that we be quiet and ſubmit our ſelues wholy vntounto God. And that is the thing which Eliu ſheweth more euidently, when hee addeth, that Iob bad chozen euill rather than affliction, or bycauſe of affliction. Both theſe tranſlations tende to one ende: which is, that Iob bare not his cace peaſably with humbling of himſelfe, but lyfted vp himſelf agaynſt God in his affliction, and conſidered not that it behoued him to hauehave ſtouped vnderunder the hande of him that hilde him in his power. If a man aske howe Iob can be condemned of ſuch ſturdineſſe, ſeeing he is ſet before vsus as a myrrour of pacientneſſe: I hauehave anſwered that queſtion already: namely that God accepted him for pacient. And certeſſe that vertue is commended in him, not onelyonly by the recorde of mortall men, but alſo by the recorde of the holy Ghoſt. Yet notwithſtanding that is no let but that hee had imperfection in him, and did amiſſe in ſome reſpect. Now if Iob hauing indeuered himſelfe to bee quiet that hee might glorifie God, and knowe and publiſh his mightie power, was blamed neuertheleſſe: I pray you what ſhall become of vsus? If we make compariſon betweene the pacientneſſe that was in him, and the hartburnings and repinings that are in vsus: wee are ſo coy, that if God do but ticke vsus with his little finger, we are by and by in a pelting chafe, and there is nothing elſe with vsus but murmuring and ſpyting. Seeing then that we bee ſo farre of from the vertue of Iob: do we not deſerue to be a hundred times more condemned than hee? And therefore let vsus vnderſtande firſt of all, that although affliction bee ſent vsus to tame vsus withall: yet doth it ſtirre vsus to rebelling agaynſt God: not of it owne nature, but bycauſe of our ſinfulneſſe. VVhen God chaſtizeth vsus, it is to the end to deale the better with vsus: according as he ſheweth vsus our ſinnes, to the intent that in condemning them wee ſhould flee to him for refuge, and hauing knowne him to be our iudge, beſeech him of pardon and grace, and learne no more too delight and ſooth oure ſelues in oure vyces. Thus ye ſee to what end God chaſtizeth vsus. But we turne our afflictions to the contrarie: for in ſteade of ſtouping vnderunder Gods hande, we do nothing but fret and grinde our teeth, and ſtorme. To be ſhort, wee cannot abide to bee either poore or ſicke, or too ſuffer any other miſeryes in this worlde, but we woulde faine that God ſhoulde let vsus alone in peace, yea and that hee ſhoulde gouerne vsus after our owne fancie, and not do ought at all to our miſliking. And ſo by reaſon of affliction wee ſwarue aſide vntounto euill. Seing then that there is ſuch a frowardneſſe in vsus, that the meanes which God ordeyneth too holde vsus in awe vnderunder his obedience, are turned by vsus to the cleane contrarie, in ſo much that they make vsus to play the wilde beaſtes, and to chafe agaynſt him, and too kicke agaynſt the Spurre: ſeeing (I ſay) that there is ſuch ſinfulneſſe in vsus: lette vsus learne to reſiſt it as muche as is poſsible. And ſeeing that Iob, for all that hee could do, is blamed here to hauehave chozen iniquitie in his affliction▪ let vsus conſider that the ſame will much more happen vntounto vsus, if we looke not well about vsus. Furthermore whereas it is ſayd, rather than affliction: (for that is the moſt conuenient and fit tranſlation, notwithſtanding that both of them (as I ſayde) do come to one end:) that maner of ſpeaking hath a certaine grace in it, whereof we may gather inſtruction. It is ſayde then, that Iob choze iniquitie rather than affliction: And howe▪ VVhen a man chafeth agaynſt God, doeth hee therefore ſcape his hande? No: but hee holdeth not himſelfe in his aray, for aduerſitie ought to make vsus to ſtoupe, but wee fight agaynſt the hande of God. True it is that our ſo doing is in vayne, for wee ſhall bee diſappoynted of all our hope, and wee ſhall gayne nothing by it: but yet for all that, as oft as we gnaſh our teeth after that maner againſt God through impaciencie, our meening is (if it were poſſible) to bee no more ſubiect vntounto God. And that is the cauſe why I ſayde that this ſaying importeth a good doctrine. For if we perceyued throughly that all ſuch as can not yeelde meekely vntounto aduerſitie, are loth to be ſubiect vntounto God, and coulde finde in their hartes to beate backe all his force: wee woulde abhorre impacientneſſe muche more than we do, yea and we would thinke it to be an intolerable blaſphemie. Then if wee ſticke not to chafe and turmoyle when Gods hande is vppon vsus: it is a token that we bee not acquainted with that which is ſayd in this text, namely that all ſuch as are vnpacient are loth to bee ſubiect any more vntounto God, and woulde fayne hauehave the ſoueraintie and authoritie aboliſhed which hee hath ouer them. This is a thing that ought to put vsus in minde to be more pacient than we hauehave bene wont to be, whenſoeuer it pleaſeth our God too frame vsus to humilitie. And after this Eliu addeth, That God exalteth by his power, and who is like him in teaching? or who is ſuch a lawmaker as hee? Otherſome tranſlate it, who is hee that ruſheth or casteth forth as he doth? For the Hebrew worde betokeneth alſo to cast or throw Neuertheleſſe, the proceſſe of the text ſheweth, that foraſmuch as Gods wiſedome is treated of here, it is better to take the woorde for …o teach or to taske men too a lawe or doctrine, according as the worde betokeneth moſt commonly. Nowe then it behoueth vsus too take this ſentence after the firſt maner: which is, that God bath not his like in teaching. This is not referred ſimply to the woorde of God, but alſo too the inwarde power which God vttereth, when it pleaſeth him to touch vsus to the quicke, and to pierce our harts in ſuch wiſe as we come to him. Truly whenſoeuer Gods woorde is preached, or when men reade the holy Scriptures, then is God our teacher, and it is he with whom we go to ſchoole, and it may wel be ſayd that there is no teaching like vntounto his. For when we ſhall hauehave bene taught by men all our life long: yet ſhall there be nothing but vanitie in vsus, vntill we be grounded in the wiſedome of God, bicauſe there is no ſubſtantialneſſe, but there: all other things vaniſhe quite away. And in good fayth, were the wiſe men of this worlde neuer ſo highly learned and ſharpe witted: yet was their vnderſtanding darkened continually with ſome cloudes, in ſo much that there was no certaintie in them, but they were euer newe to ſeeke. As much is to be ſayd of all ſuch as are taught of men. Therefore it is a verie true ſaying, that there is no teacher like vntounto God: for we ſhall neuer be taught perfectly, till we hauehave knowne the worde of God. But Eliu procedeth here yet further: that is to wit, that we be then taught of God, when it pleaſeth him to touch our hartes inwardly by his holy ſpirite, and that hee woorketh after ſuch a ſort as wee knowe his Maieſtie and obey the ſame. But there is not that creature to be founde, which can do that: that is the peculiar office of God and of his holye ſpirite, yea and he reſerueth it wholly to himſelfe, and experience ſheweth that hee onelyonly is worthie of that prayſe. For though wee ſhould reade the holy Scripture continually without ceaſsing, and that it were expounded to vsus by men of excellent skill and great cunning: yet ſhoulde all their labour be vnauaylable, and we ſhall profite nothing at all vntill God inlighten vsus by his holy ſpirite, touch our harts and ſoften them, perce our eares (as hath bene ſeene heretofore) and open our eyes, ſo as our hartes which are as hard as flint may be turned into fleſh, and we bow vntounto his obedience. Vntill ſuch time as God do this: it ſhal be to no purpoſe for men too ſpeake too vsus, for all their teaching will ſlip and vaniſhe away from vsus, and yet ſhall neuer bee able to take roote in our mindes. Therefore not without cauſe is it tolde vsus heere, that there is no teacher like vntounto God. Furthermore this is not ſayd, onelyonly to the ende wee ſhoulde repayre vntounto him to bee rightly taught: but alſo to the ende we ſhould learne not to be ſelfwiſe in the diſcourſes and imaginations which we conceiue. And why? For that were the next way to ſhet our ſelues oute of the doore, that wee might not come to Gods ſchoole. VVhat is to be done then? let vsus learne to be vtterly ignorant, till our Lord hauehave taught vsus his will. And morouer let vsus cōtent our ſelues with the knowledge of that which we hauehave learned at his hande: and whatſoeuer elſe commeth in our head, let vsus thruſt it vnderunder foote, aſſuring our ſelues that it is eueryevery whit of it but leaſing and falſehood. Thus ye ſee what Eliu ment in this ſtreyne. And that alſo is the cauſe why he ſayeth, Beholde, God exalteth or aduaunceth by his power. Heereby he ſheweth, that if God worke with vsus, we muſt not go about to knowe the vttermoſt of all things that he doth, as we may trie the workes of men: for inaſmuch as wee hauehave them before our eyes, wee beholde them and looke eueryevery corner of them, and alſo we be able to handle them with our hands, and to toſſe them and turne them at oure pleaſure. It is not ſo wyth the workes of God. And why? For he exalteth in his power: that is to ſay, hee is woonderfull in his doings. Therefore men muſt not attempt nor preace ſo farre, as to ſearch the vttermoſt of his doings, or to iudge at aduenture of them and to giuegive bridle to their raſhneſſe, when they comprehend not all that is in them. And why? Seeing that Gods woorkes are ſo high, (as which do proceede of his infinite power,) it behoueth vsus alſo to ſtay at them. For wee bee couched heere by lowe, there is a great diſtance betweene them and vsus, and we cannot flie ſo high. VVherefore let vsus holde vsus contented with that which God ſendeth, and ſuffer our ſelues to bee gouerned by his holy ſpirite, and neither couet nor deſire too knowe any thing, ſaue that which he ſhall hauehave ſhewed vsus. To be ſhort, let vsus be his ſcholers, aſſuring our ſelues that all our wiſedome conſiſteth in brideling our owne fancies, ſo as they raunge not abroade. Nowe wee ſee what the meening of Eliu is. And therefore for the better confirming of the matter which I hauehave dealt with heretofore, let vsus follow the ſayd admonition. It hath bene ſayde that it is a good thing to apply our minde to the conſidering of Gods woorkes, ſo bee it that wee deale ſoberly, acknowledging the ſlenderneſſe of our owne vnderſtanding. Therefore whereas it is ſayd, that God exalteth in his power: let vsus vnderſtand that hee intendeth not to let vsus wander after our owne liking. And therfore let vsus not be ſo proudas to ſay, that his workes are to be eſteemed as mens workes: but let vsus aſſure our ſelues that he will hauehave men to magnifie them, and to honour them. Furthermore foraſmuch as wiſedome fayleth vsus, and yet notwithſtanding our fleſhe tempteth and tickleth vsus to be deſirous to ſeeke more than is lawfull for vsus to know: let vsus beare in minde that there is none like god in teaching, and therfore that it behoueth vsus to come to him, to the ende that he may inlighten vsus, and that our mindes may bee gouerned by his hande and direction. VVhen we be taught in that ſchoole: wee ſhall profite ynough in Gods workes, and therewithall wee ſhall hauehave wherewith to barre all our owne curioſities. And vndoubtedly it behoueth vsus to be alwayes watchfull, that we may reſtrayne our ſelues. For although the faythfull bee modeſt, and framed a long while aforehande to receyue inſtruction at Gods hande: yet notwithſtanding there are ſtill ſome curioſities flittering in their heads, ſo as they be haled away, and many imaginations come in their minds, cauſing them to ſay, why is this? and why is that? But let vsus alwayes come backe to this concluſion, that forſomuch as we be not able to comprehend Gods woorkes, no nor any creature elſe is of power to do it: it behoueth vsus too come vntounto him, and hee muſte not onelyonly teache vsus by his woorde, but alſo inlighten vsus and order our thoughts, and bring vsus vnderunder his lure, to holde vsus fully in awe. Thus yee ſee in effect what wee hauehave to remember in this ſentence. Now it is ſayde anon after, who ſhall ouerſee him in his way? And who ſhall ſay to him, thou hast done amiſſe? or elſe, whom hath be ſet ouer him in his way? for the Hebrue worde ſignifieth to giuegive preheminence and lordſhip, and ſometime to viſite or ouerſee. Neuertheleſſe the meening of Eliu is euident inough: namely that it is not for mortal creatures to controll God, or to make ſearch to finde fault with his doings, and to blame them as though he were miſaduiſed and knewe not howe to order things as they ſhould bee. This is the ſumme of that which is conteyned here. Now to the intent wee may gather a more familiar doctrine of this ſentence: let vsus ſet it downe for a grounde, that men muſte bee iudged by God, and that they hauehave not authoritie too bee iudges ouer him. That is the thing which is ſhewed vsus heere by theſe woordes which Eliu vſeth. VVill wee then iudge God? It is high treaſon: for wee vſurpe that which is his. It is written that all knees ſhall bowe before him. And why? To come before his iudgement ſeate, as Saint Paule declareth in the fourtenth too the Romanes. Seeing then that God reſerueth the iudging of vsus to himſelfe alone: what remayneth for vsus too do, but to abſteyne from that Diueliſh boldneſſe of deſiring ſo to control him and to ſtriue againſt him, as though there were any fault too bee founde in his doings and hee were blamewoorthie, and that wee were of ſome better diſcretion and skill than hee? Nowe were this well put in vre, we ſhould ſee another maner of modeſtie in men too lyke of God, and whereas blaſphemies fluſh out of mens mouthes, wee ſhoulde heare Gods prayſes ſounde euerywhere, ſo as there ſhoulde be one agreeable melodie too magnifie hys ineſtimable rightuouſneſſe, wiſedome, power, and goodneſſe. But what? Although eueryman confeſſe at the firſt bluſh that it is good reaſon that God ſhoulde woorke after ſuch a maner as no man might aduaunce himſelfe agaynſt him: yet notwithſtanding all men do it, and there are verie fewe that can refrayne ſuch pryde, when they ſee themſelues inclined thereto by nature. Therefore it ſtandeth vsus the more in hand to holde faſt the doctrine that is giuen vsus here by Eliu, or rather by the holy Ghoſt: which is, that wee muſt bee mindefull to magnifie Gods woorkes, yea euen thoſe woorkes of his which are knowne too men. Nowe then, after that Eliu hath ſayde that no man can reproue God in any of all his workes: he telleth vsus that wee must remember to magnifie them. And why? For at length we ſhall finde men to bee conuinced by experience, that God dooth not any thing but in all vprightneſſe and equitie. Therefore lette vsus conſider it that our mindes may be reſtreyned, to the end wee fall not to ſtraying and gadding ouer all the fieldes. And it behoueth vsus too ioyne theſe two ſentences togither as they be matched here. The firſt is, who is hee that can ſay vntounto God, thou haſt done amiſſe? And the other is, That wee muſt remember to magnifie him. Truely moſte menne can well ynough preſume ſo farre, [as too accuſe God of miſdealing:] and in very deede a man ſhall heare nothing but grudgings agaynſt God: and although hee be vpright in all poynts, yet do not men ceaſſe too finde fault with him: but yet for all that they bee not able too reach vntounto him. And that is the cauſe why Eliu ſcorneth that fooliſh ouerweening of theirs, in that hee ſayeth, that no man is able to charge God with any miſdealing. Men may well ſpewe out their blaſphemies: but yet ſhall they vaniſh and ſhed away like water, and in the meane while God ſhall continue in his perfect ſtate ſtill, and laugh ſuch preſumptuouſneſſe of menne to ſcorne, when they will needes ruſhe after that maner agaynſt him. Then let vsus marke well, that ſuch as hold not themſelues in ſuch modeſtie as I hauehave ſhewed that they ought to do, ſhall not auaile at all when they hauehave replied neuer ſo much againſt God. And why? For hee hath not ſet any perſone ouer himſelfe. Herein is ſhewed vsus that men are ouerfooliſhe and diſtitute of reaſon, when they diſpute ſo agaynſt God: VVhy? For who hath ſet them in any ſuch office? If a man ſhoulde take vponupon him to iudge thoſe ouer whome he hath no authoritie, and to ſet taskes and tallages vponupon them, and too giuegive ſentence vponupon their doings: woulde the world thinke well of ſuch preſumptuouſneſſe? would it not take ſuch a man to be a ſtarke foole? But wee bee farre more fonde in lifting vp our ſelues agaynſt God. If a poore Begger ſhoulde giuegive away Dukedomes and Lordſhips, and appoynt Iudges and Lieutenantes in a Countrie: euerie man woulde laugh him to ſcorne. But we do much more when wee take vponupon vsus to rule God, and to giuegive him his leſſon. And what a preſumptuouſneſſe is that? If wee would take in hande to ſubdue all Princes to our lure, it were not ſo great and furious ſtatelineſſe as this. Nowe then Eliu ſheweth here, that if wee be tempted too iudge ouerhaſtily of Gods woorkes, and that our reaſon wexe to bolde and prowde: we muſt come to this poynt to ſay, VVhat? when all things are throughly conſidered, is it meere for vsus too looke vntounto God to controll him, or to ſpie out his doings too finde faulte with them when they hauehave paſſed his handes? HaueHave we the ouerſight of him? Is it for vsus too examine his wayes? Then if wee be once fully reſolued of that poynt, it will bee ynough to barre all curious queſtions, and to hold vsus in awe. For (to be ſhort) it behoueth vsus to conclude, that gods ſhewing of his workes vntounto vsus, is to the end that we being vnderunder thē, ſhould looke vponupon them, and conſider them. It is ſayde heere, who is hee that ſhall ouerſee [or ouerlooke] him? This ſaying importeth much: for there are two ſortes of looking vponupon Gods woorkes. The one is when we perceyue our owne ſmalneſſe, and acknowledging that wee do but creepe here bylow, do lift vp our minds aloft by fayth, aſſuring our ſelues that we bee not able to comprehende ſo high & profound ſecrets, and (to bee ſhort) when with our fayth there is matched this lowlineſſe of honouring the things that are vnknowne to vsus. Thus yee ſee one good maner of looking vponupon Gods workes, for it is vnderunder him. Therfore when we be ſo lowly and meeke harted, and hauing conſidered our owne meaſure, do lift vp our heades and caſt vp our eyes, deſiring reuerently to knowe what it pleaſeth God to ſhew vsus, and no more: then do we looke vppon Gods woorkes vnderunder him. But contrarywiſe it is ſayde in this text, who is he that ſhall ouerlooke him [or looke aboue him] in his wayes? Lo here a contrarie way of looking, when men aduaunce themſelues and mount aboue with their Ergoes, and with a deſire too ouerlooke Gods workes as though the ſame were vnderunder them. But when they mount after that maner, they muſte needes breake their neckes: for what maner of Ladders hauehave they? Againe, let vsus labour as much as wee can in our vaine imaginations, and it is certaine that wee ſhall hauehave no foundation to beare vsus vp. So then it is an vntowarde and curſed faſhion of looking vponupon Gods woorkes, when men ſteppe to him as though they would thruſt all his doings, vnderunder their feete, and call him to account, and ſit in iudgement vppon him as thoughe they had ſuperioritie to ouerrule him. Let vsus keepe vsus from ſuch diueliſhe pryde: for it is added as an appurtenance, that wee muſt remember to magnifie Gods workes. And that is the ſeconde ſentence, which I ſayde was too bee matched with the other former one. But why is it ſayd, that wee must remember it? For it ſeemeth that Eliu might hauehave ſayde at one worde: Magnifie thou the workes of God: but he ſayth Remember thou. VVhy ſo? For we bee willingly occupied about our owne wicked imaginations, which hinder vsus from yeelding God his deſerued and due glorie. And therefore it ſtandeth vsus in hande too quicken vp the remembrance of our minde, ſeeing we be ſo forgetfull of God. As for example. VVhen we ſhould thinke vponupon God, the firſt thing that will come to our thought, ſhal be ſome illuſion of Satans, to make vsus fall in a rage, or too caſt vsus into diſpayre, or to ſnarle vsus in ſome diſtruſt, or elſe to make vsus tumble into our deſtruction. Ye ſee then that our wittes are ouerwrapped with ſuch ignorance, as we thinke not vponupon god, and in the meanewhile Satan is wilie ynough to put ſome wicked fancie in our head, too turne vsus away from God if it were poſsible for him. True it is that many men know not what this meaneth: for they be vtterly blockiſh: but they that knowe it are warned to bethinke them of the diſeaſe that is rooted in all men. And foraſmuchas wee may bee tempted with wicked conceyts: therefore it is ſayde that wee muſt bethinke our ſelues, and not ſuffer God to be as it were buried, but call to remembrance that which God himſelfe hath printed in all men, that is too wit, that the Creature muſte not exalt hymſelfe agaynſt his maker: and the ſame muſte ſerue vsus for a brydle too holde all our affections in captiuitie, and too thruſt them vnderunder foote, ſo as wee may ſay, wretched creature, where art thou? Commeſt thou heere to diſpute agaynſt thy God and to ſubdue him? Is it reaſon that thou ſhouldeſt take vponupon thee to controll him, and make him too paſſe as it were vnderunder thy hande? what a malapertneſſe is that? then if men enter intoo ſuche an examination of themſelues: it will driue away all the lewde imaginations that come in their mindes, and are a hinderance too them to magnifie Gods workes as it becommeth them. And therefore let vsus beware that the Diuell put no lewde conceytes in our heades, but let vsus warde them a farre off by magnifying Gods workes as they bee woorthie. And howe ſhall wee magnifie them? not by iudging of them after our owne knowledge. No: but wee muſte honour them although they paſſe our reach: and although wee perceyue not the reaſon why they bee done, yet let vsus not ceaſſe to ſay, Lorde thou art iuſt▪ rightuous, and full of equitie. Thus yee ſee that the thing wherein wee muſt occupie our ſelues all the tyme of oure life, is to knowe that the greatneſſe and excellencie of Gods workes is ſuch, as we cannot yeelde them ſuch prayſe as they deſerue, without aduauncing them aboue ourſelues. And Eliu alſo ſayeth expreſſely, that men know them, to do vsus to wit, that when menne hauehave fought their fill agaynſt God, (according as we ſee that pryde is alwayes in vsus:) yet in the end we muſt needes be ouercome. For God will peraduenture ſuffer vsus to inquire of him vnaduizedly: but when wee hauehave ſo giuen the brydle to our fleſhly luſtes, and Satan hath caried vsus away in our fooliſhe affections: in the ende wee ſhall perceyue (how be it all to late) that God is rightuous, and that we ſhall continue ſo, ſpyte of our teeth. So then ſeing that experience ſheweth that Gods workes deſerue all prayſe, what is to be done? Shall wee take vponupon vsus to inquire of all his doings too the vttermoſt? let vsus ſhunne that: and let vsus rather learne to honour him with all humilitie, and in ſo doing too yeelde him the rightuouſneſſe which he deſerueth, and to confeſſe that his wiſedome, his iuſtice, his goodneſſe, and his mightineſſe appeare in ſuch wiſe in all his workes, as he muſt needes be knowne to be ſuch a one as he is, that is too wit, a moſt louing father towardes thoſe that are his, and a iuſt iudge towardes thoſe whom he hath forſaken.
Now let vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him ſo to touch vsus, as wee may vtterly condemne ourſelues before him, namely to the ende wee may bee acquit through his merciemercy: and that therwithall it may alſo pleaſe him to remedie all the vices that are in vsus, and ſo too clenze vsus, as we may draw neerer and neerer to the heauenly life. And foraſmuch as wee bee ſo much inclined to pryde and preſumption, as we cannot bow vnderunder him as were requiſite: let vsus pray him to graunt vsus the grace to ſubmit ourſelues to him with all humilitie and feare, ſo as we may be fit too receyue inſtruction, both by his woorde, and by his holy ſpirit, to the intent that in all poynts and all reſpects wee may yeelde him his due honor, and he guide vsus as obedient children vnderunder the gouernment of their father. That it may pleaſe him to graunt this grace, &c.