Sermons on Job — John Calvin

Sermons on Job · John Calvin

The .Cxliiij. Sermon, which is the firſt vponupon the .xxxvij. Chapter.

ALſo my hart trembleth at it for feare, and it leapeth out of his place.

2 Herken to the noiſe of his voice, and to the ſound of his mouthe.

3 He directeth it vnderunder the vvhole heauens, his light is vponupon the vvings of the earth.

4 Againe he brayeth vvith a greate ſound, he thundereth vvith his myghtie voice, and he taryeth not after that his voice is heard.

5 God thundereth terribly vvith his voice, he dooth vvonderfull things, and vvhichwhich a man cannot comprehend.

6 For hee commandeth the ſnowe too fall dovvne vppon the earth: and [likevviſe] the ſvveete ſhovvers, and the raynes of greate force.

THis ſerueth at leaſtwiſe, that whyle we bee in this world wee ſhould hauehave our eyes open too conſider the woorkes of God that are neere vsus and eaſie to bee ſeene, though wee bee no learned nor deepewitted folk. For euen the verieſt idiots perceyue the order of nature to be ſuch, that they ſee the maieſtie of God there as in a mirrour. True it is, that we ought to lift vp ourſelues yet hygher to conſider well what God ſheweth vsus. Howbeit (as I ſayd) we ought at leaſt wiſe too conſider the things that are preſent afore vsus. Notwithſtanding, it is not ynough to vnderſtand that God hauing created the world doeth alſo gouerne it: it behoueth vsus too knowe more ouer to what ende the thing ought to be referred. If wee knewe no more but that it is God which ſendeth rayne and faire weather, it is God that thundereth, it is God that maketh the lightenings to run flaſſhing through the ayre: that were an attributing of a ſoueraine power vntoo him, and ſo ſhoulde hee bee knowne too bee almightie. But there is yet more: For when God ſendeth rayne, it is not only to ſhewe what he can do: but ſometymes it is his mynd to chaſtize men for their ſinnes, and other times it is his intent to yeeld forth the treaſures of his goodneſſe and bountie. So then it is not ynough too hauehave knowne that God is almightie, and that all creatures are in his hande and at his diſpoſition: but wee muſt marke alſo howe and after what maner hee vſeth them: that is to wit, to iudge the world with, when hee hath borne long ynough with our ſinnes: and againe to make vsus feele his fauour, and to knowe him to be our father and ſauiour, and the partie that maynteyneth and nurriſheth vsus. VVe ſee then that Gods iuſtice, goodneſſe, and wiſdome muſt be linked with his almightineſſe. And why? To the intent we may on the oneſide be taught to feare him, and to walk in his obedience: and on the other ſide reſt our ſelues vponupon him, ſeeing we hauehave ſo fayre recordes of his louelove, and that wee may call vponupon him, aſſuring our ſelues that hee regardeth vsus and pitieth vsus, and that we be vnderunder his protection, and that if we reſort vntounto him when we be deſtitute of counſell, hee will inſtruct vsus by his holy ſpirite. Nowe then wee ſee, that the order of nature beeing well conſidered, ſerueth not onelyonly too ſet out a ſoueraine power in God, too the ende men ſhoulde honour him by acknowledging him to be almightie: but alſo too make vsus immediatly too take holde of his grace and goodneſſe, too reſt therevppon, and too ſeeke our whole refuge there. Alſo it behoueth vsus too knowe, that men ſhall not ſcape vnpuniſhed, bycauſe he ſheweth them before hande, that all things muſt come too accounte before him. And that is the thing whiche Eliu hath treated of, according as it was ſhewed yeſterday, that by raine, hayle, and tempeſtes, God doth ſometymes iudge the worlde, and ſometimes giuegive men abundantly wherewith too liue. And now hee addeth, that his heart leaped out of his place at it, and that hee was afrayde at the ſight of ſuch things: as if he ſhould ſay, that our knowing of God muſt not be a gazing in the ayre after our owne lyking, and in the meane while to cōceiue but only ſome dead thoughts: but it muſt bee a liuely touching of our heartes, and of all our powers to the quick. And this is generall to all men. But the vnbeleeuers (do as muche as they can) kill this feare wherewith they ought to bee touched, whereas the faythfull make theyr profite of it, and willingly prouoke themſelues too the ſayde awfulneſſe, too the ende too doo homage with all reuerence too the Maieſtie of God. Then let vsus beare in minde, that Gods manifeſting of himſelfe vntounto men, is not onelyonly to put ſome fleeting conceyte intoo them, ſo as they might ſay, There is a God, and fall too reaſoning of him: but alſo therewithall too giuegive them a liuely inſtruction inwardly, ſo as they maye become the better minded. This (ſay I) ought too bee in all men. Howebeeit wee ſee that the vnbeleeuers doo (too the vttermoſt of their power) beate backe the feare whiche they hauehave conceyued, and labour too playe with God, and too get libertie too be quite and cleane oute of awe of him. Lo at what poynt the faythleſſe ſort are, ſo as they fight agaynſte their owne naturall vnderſtanding, and indeuer themſelues too become brute beaſtes, that there may not be ought in them to trouble them any more. And why do they ſo? For God is agaynſte them, forſomuch as they bee giuen too all euill. They ſee that God cannot away with them, and therefore they ſhunne him, and labour too ridde him quite away, lyke as an Outlaw or a Theefe woulde faine that there were no ciuill Magiſtrate in the worlde, to the ende that his ſinnes might eſcape vnpuniſhed. In like cace is it wyth all worldelings: foraſmuche as they cannot disbarre the hande of God, ſo long as hee ſitteth in his maieſtie too iudge: they would fain exempt themſelues from his iuriſdiction: and that is the cauſe (as I ſayd) why they labor to quench the light of reaſon which was giuen thē. But they cannot bring it to paſſe: and therefore they are as Mules that chawe vppon theyr brydles, and fall too repyning agaynſte God, and howſoeuer the worlde go with them, they growe hardhearted, and wexe euerie daye more blockiſhe than other, till God hauehave giuen them quite ouer, ſo as they feele no more remorſe of mynde, as Sainct Pa… ſpeaketh of them. And ſurely it is the extreemeſt of all miſeries, and the verie vpſhotte of theyr decay, when they feele no more greefe, that is too ſay, when they hauehave no more remorſe of conſcience, but beare with themſelues in ſinning, and go on ſtill in their common trace, according alſo as Salomon ſayeth, that the wicked man is then come too the gulfe, and dungeon of iniquitie, when hee hath no more feeling too returne vntounto God, and too humble himſelfe, and too miſlyke of his faultes. Contrarywiſe, when the faythfull are touched with the Maieſtie of God, they kindle the fyre more and more, like as if a man hauing alreadie ſome Coales or ſvrebronde, ſhoulde kindle it more. Euen ſo deale all they that couet too walke vprightly. For after that God hath once touched them, and that they themſelues by beholding the order of nature, hauehave once perceyued that there is a ſoueraine Maieſtie, which guideth and gouerneth all things: they applie that reuerende feare to their owne inſtruction, ſo as they pricke and prouoke themſelues in their heartes, too reſort vntounto God, bearing him continually in their remembrance. And as oft as they hauehave occaſion too looke vpwarde or downewarde, they prepare themſelues too the knowing of God, ſo as they gaze not aboute at aduenture, but bethinke themſelues throughly aforehande, that they muſt looke vponupon God the maker of all things. VVee ſee then that whereas the wicked and heatheniſh ſort labour to become blinde, and therewithall too wexe hardhearted againſt God, and finally too become brute beaſtes, voyde of vnderſtanding and diſcretion: the faithfull take profit of the knowledge which god giueth thē by the meanes of his creatures, and cōſequently the ſaid light increaſeth & groweth ſtrong in them, & they inforce themſelues to it to the vttermoſt of their power. And that is it which Eliu mēt here by ſaying, that his heart trembled and leapt out of his place. True it is, that the wicked ſhall be afrayd of thunder and lightning, and ſpite of their teeth the Maieſtie of God muſt touch them, too make ſome ſecrete alarum within them: but yet for all that, they diſpatche away ſuch thoughtes, and treade them vnderunder foote. On the contrarie part, ſuche as deſire to knowe God, do vppon occaſion of ſuch beginning, ſet and applie their whole ſtudie too aduauntage themſelues by that feare and dreade which God ſendeth into their heartes. Furthermore, Eliu vſeth goodly ſimilitudes here in deſcribing the thunder, lightning, froſt and tempeſtes. Hee ſayeth that a man may heare Gods voyce, yea euen a voyce of great noyſe (ſayeth hee) and a ſounde that proceedeth out of his mouth. Heere Eliu ſpeaketh not of the woorde, which is dayly preached vntoo vsus, for vsus too take learning by it, and wherein God doth familiarly ſhewe vsus his goodneſſe: but by Gods roaring voyce, and by the noyſe that proceedeth out of his mouth, hee meeneth the thunders that are made in the ayre: and there in hee declareth by a ſimilitude, that our Lorde hath a maner of ſpeeche which is able too make all Creatures too quake. And not onelyonly in this place, but alſo in the nine and twentith pſalme it is ſayde, That the voyce of God thundereth, the voyce of God maketh the Mountaine of Libanus too rore, the voyce of God clyueth the greate trees the voyce of God maketh the Hindes to caſt their Calues, the voyce of God is hearde in the Mountaynes, the voyce of God maketh the whole Earth too ſhake. This voyce is none other thing, than the ſame noiſe that is made by the thunder: neuertheleſſe it ſerueth too reproue men of their vnthankfulneſſe, in that they giuegive not eare too Gods thundering▪ according alſo as it is a common prouerbe when men play the madde men, to ſay that they are ſo lowde, that a man could not heare God thunder for them. Yee ſee then that the Scripture vpbraydeth vsus with ſuch blockiſhneſſe, and bereeueth vsus of all excuſe. For if men ſay, Tuſh we neuer had any learning, the ſcripture was neuer opened vntoo vsus: what then? Did it neuer thunder in all our life? Did God neuer ſpeake? HaueHave we not conceyued ſuch a maieſtie in him, as we ought of right to ſtoupe to honour him, and too ſubmit our ſelues vnderunder his obedience? But all that we do, is too no purpoſe, wee bee as bad as brute beaſtes, there is as it were a madneſſe in vsus matched with pride, if we cannot conſider that hee hath all authoritie ouer vsus. Ye ſee then that men are ſufficiently conuicted when it thundereth. For they ought too conſider the voyce of God, namely the greate and lowdſounding noyſe whiche maketh the ayre too roare. Againe, if men ſay they bee ignorant and as it were in darkeneſſe: what matter makes that? The lightnings do as it were clyue aſunder the Skies, and wee ſee ſuche a brightneſſe, as God ſheweth himſelfe ſufficiently, ye… euen too take all couert from vsus, that no man might flatter himſelfe in his hypocriſie, nor go about too iuſtifye himſelfe, as though wee had knowne nothing of God. For the lightning is ynough too ſhe we vsus the glorie that is in him. Thus yee ſe… why Eliu ſpeaketh heere of the greate noyſe and ſounde that proceedeth oute of Gods mouth. And hee in …argeth the matter, bycauſe menne are too retchleſſe; and if one tell them in fewe woordes, the matter which I go aboute too lay forth▪ they hauehave no greate regarde of it, it ſlippeth away from them out of hand. Here therefore Eliu ſtandeth longer vponupon his matter, and purſueth it further, bycauſe wee ought to conſider well the order that is in the thunder and lightning, and alſo in the rayne and deawes, and in all the ſtormes that wee perceyue. And he ſpeaketh expreſſely of ſweete and gentle ſhowers, and alſo of the boyſtuouſneſſe and violence that are ſeene oftentymes in that behalfe, as in purſuing that which he had touched alreadie concerning Gods iudging of the worlde, ſometyme by ſending raine from heauen, and ſomtyme by giuing abundance of food. For if a ſweete rayne come in due ſeaſon, it will make the Earth frutfull: but [otherwiſe] the raine will marre and deſtroy all the benefites whereby we looke for ſuſtenāce. Therefore wee perceyue both twaine of theſe things in God: and that deſerueth well to be conſidered. Alſo that is the cauſe why it is ſayd, that God dooth wonderfull things which we comprehende not, by the thunders which hee ſendeth. For in verie deede, after it hath ſo flaſhed, and that the Lightning hath flowen throughout, and the Thunderclappes hauehave beene heard: immediately there commeth a tempeſt, and God letteth the raine, and the ſtorme, and the hayle too poure downe without tariance: and wherſoeuer the dint of the tempeſt lighteth, there inſue incredible things. For ye ſhall ſee a man conſumed too aſhes. He ſhall keepe ſtill his ſhape, and hardly ſhall yee finde a hole ſo bigge as a peaſe, and yet notwithſtanding the man ſhall bee quite conſumed. A hard ſwoorde ſhal be vtterly molten, and the ſcabber that yeeldeth ſhall be whole ſtill. Trees ſhall be ſometime rooted vp, ſomtime wrung aſunder, and ſomtime vtterly conſumed, ſo as there ſhalbe nothing left of them. As much is done too houſes. To bee ſhort, if a man conſider all the effectes of a tempeſt, they bee things that could not bee beleeued, if they were not knowne by experience. And therefore it ſtandeth men in hande to humble themſelues, conſidering the weakeneſſe of their owne witte, and the mightineſſe of Gods workes. If we be not worſe than blockiſh, wee muſt needes learne heereby, to ſubmitte our ſelues vntounto him, and to honour him, and too yeelde him all glorie and ſoueraintie. This in effect is it that Eliu ſheweth vsus. But firſt of all let vsus beare in minde what hath beene touched: that is to wit, that it is not ynough for vsus too conceyue God too be the maker of the worlde, and to father all power vponupon him: but wee muſt alſo knowe him too be our father, becauſe hee draweth vsus too him with ſo gentle and louing a care, as if wee were his owne children. VVhat earthly father doth ſo much for thoſe that are deſcended of him? Then too knowe rightly what God is, it behoueth vsus too taſte of his goodneſſe, which hee vttereth too vsus, and maketh vsus too feele, and whereof wee receyue the frutes and the inioyment euen in this mortall lyfe. Nowe when wee do ſo taſte Gods goodneſſe: it is too leade vsus further, that is too witte, that wee ſhould truſt in him, and conſider that hee hath not put vsus intoo this worlde, too the ende wee ſhould periſhe as brute beaſtes: but too bring vsus too the euerlaſting heritage which hee hath promiſed vsus. Therefore wee may well ground a right muſt in God, by reaſon of the benefites which wee receyue of him: and wee may well conclude, that our ſoules are more precious to him, than our bodyes: and that if hee vouchſafe too ſende vsus the things that are requiſite to mainteine vsus in this world, hee will not leaue the cheefe point. VVee ſee then, that if wee had our eyes open too beholde Gods prouidence, and the order of nature that is ſet afore vsus: the ſame would ſerue too teache vsus too put our whole truſt in him. And when wee repoſe ſuche truſt in him, wee may alſo call vppon him, aſſuring our ſelues that ſith he watcheth ouer vsus, our prayers ſhall not bee vnknowne vntoo him, but hee will accept them. Lo what wee hauehave too put in vre. And ſurely it woulde bee our true wiſdome, if wee could minde theſe things, and ſettle our thought vppon them. VVe ſhoulde fare the better all our lyfe long. But what? VVe do nothing elſe but wander in fonde ſpeculations, and therefore wee reape none other rewarde but oure owne vanitie. VVe ſee howe men are intangled in theſe earthly things: and if a bodie ſpeake too them of the heauenly kingdome, they vnderſtande him not: for ſurely they bee not worthie of it. So muche the more then behoueth it vsus too take heede too that which is conteyned heere: namely that wee acknowledge the goodneſſe of our God in that hee nouriſheth vsus, and that wee be bolde too call vppon him as our father, and too flee too him for refuge, ſeeing hee ſheweth himſelfe too bee our father, and that we hauehave ſo good a gage of it, in that he not onelyonly telleth vsus it by hys owne mouth, but alſo hath his hande open too make vsus feele wherewith. On the other ſyde, let vsus learne too feare, when wee ſee him execute his iudgements, yea, euen by meanes whiche ſometymes are for our welfare. So then let vsus learne there, that God myndeth too ſubdue vsus too himſelfe, and too teach vsus too ſerue him, and not too prouoke his anger wilfully: but rather too come vntoo him with all reuerence, ſith wee knowe that hee is armed with ſuche power too reuenge himſelfe of the diſpyſers of his maieſtie, leaſt hee poure out that greate and terrible puiſſance vppon vsus. And that alſo is the cauſe why Sainct Peter bringeth vsus too theſe conſiderations, namely, that God did once deſtroy the worlde, and wipe away all the inhabiters of the Earth by water, which notwithſtanding is the beginning thereof. If a man demaunde whereof, or of what ſtuffe the worlde was made: wee ſee in the holy Scripture, that it was a confuzed matter, whiche God did ſet downe at the firſt beginning, and that the ſame was water, wherein there was nothing but depth and confuzedneſſe. VVell then, ye ſee that ſuch was the originall beginning of the world: and when God intended to deſtroy all mankinde, wherewith armed hee himſelfe? He ſente a floud. Ye ſee then, that the water from whence wee drawe oure lyfe, and whiche hathe beene as it were the ground woorke of the whole worlde, hath neuertheleſſe beene the deſtruction thereof. Sith wee ſee this, let vsus conſider that wee hauehave no being here by lowe without the hand of God: and that whereas we be lightened by the Sunne, whereas we draw breath from the ayre, and whereas wee be nouriſhed and fedde with bread: it is not the Creatures themſelues that doo giuegive or mainteyne our lyfe. And why? For God will turne all into death when he liſteth: and the inſtrumentes of hys goodneſſe ſhall bee turned intoo deadly ſwordes to deſtroy vsus. So then let vsus learne, that when God ſendeth vsus either hayle, or noyſom rayne, or ſore froſtes: his ſhewing of himſelfe terrible in thoſe things, is to the ende that wee ſhoulde knowe our ſinnes, and entering intoo ourſelues, beſeech him of forgiueneſſe for our offences paſt, and learne to ſtande in awe of him hereafter, and to obey him better than wee hauehave done heretofore. Moreouer, whenſoeuer wee hauehave felt one ſtripe of his hande, let it not ſticke in our minde for one day onelyonly, but let it ſerue vsus too thinke vppon euer after. Hath God ſente vsus any drought? Or hath hee ſent vsus any raine? VVe muſt beare it in remembraunce, and not looke too hauehave it beginne againe, but bethinke vsus thus: Go too, during the tyme that I hauehave liued in the worlde, I hauehave ſeene ſometymes that the rayne hathè marred all the ſeede that was layd intoo the ground: in ſteade of Corne, men hauehave had Darnell, or nothing at all: and againe, God hath ſo parched the earth with heate, that all hath beene ſeared away: or elſe there hath beene ſome winde that hath ſhaken downe or blaſted all that was for the ſuſtenance of man and beaſt. I hauehave ſeene all this, and I hauehave ſeene alſo that by ſuche meanes God hath ſent famin. Nowe then, I muſt not tary till God ſtrike againe, but it muſt be a learning to mee for all the tyme of my lyfe. Thus ye ſee in what wiſe wee muſt put this doctrine in vre. Moreouer, as oft as we heare it thunder, let vsus vnderſtand that it is a ſounde which proceedeth from the mouth of God. For our wittes muſt not friske and wanze awaye in the ayre, as though the thunder were ingendered there, without the commaundement of a ſuperiour maiſter. Then let vsus come vntounto God, and aſſure our ſelues that the thunder muſt needes bee ingendered by the power of his mouth. And when the ayre is ſo troubled, and all on a rore: let vsus vnderſtand that the ſame is no dead thing, but the very order which God hath ſtabliſhed, whereby his power is manifeſted vntounto vsus. Ye ſee then what we hauehave to remember. But if we can perceiue that God moueth mens hearts by lightning, rayne, and tempeſts: let vsus aſſure ourſelues that we be doublefolde guiltie before him, when wee be familiarly taught, not by a confuſed noyſe, but by his worde, ſo as he offereth vsus a doctrine that is certaine, and wherein we may be edified. And doubtleſſe wee deſerue to be much more greeuouſly condemned, if we take not profite of the hearing of this voyce, whereby hee dooth not ſtrike vsus in feare, but comfort vsus. True it is that when ſoeuer Gods worde is preached, the ende whereto it tendeth is too make vsus feele our wantes. For it is not withoute cauſe that Gods woorde is tearmed a twoo edged ſworde, to examine men, and to ſearch all their thoughts and affections. And for the ſame cauſe it is ſayde alſo, that we muſt bee ſacrificed vntoo God by the meanes of the Goſpell. There muſt then bee a kinde of dying in vsus, or elſe Gods worde ſhall neuer preuaile in vsus. VVe muſt renounce our ſelues, and whatſoeuer is of our owne nature muſt bee beaten down. Thus ye ſee how our Lord thundereth and lightneth by his worde. But on the other ſide, by the ſelfe ſame worde hee alſo quickeneth vsus, cōforteth vsus, and (to be ſhort) giueth vsus a full ioy, in that he calleth vsus to himſelf, & offereth vsus his ſonne to guide vsus thither, telling vsus that in him wee bee aſſured of our ſaluation. So then ſeeing that God ſpeaketh ſo familiarly vntoo vsus, if we hearken not vntounto him to glorifie him, lyeth there not a more greeuous and horrible damnation vponupon vsus, than vppon ſuche as neuer had any teaching, more than theyr onelyonly beholding of the order of nature, and their hearing of the thunder, and yet were moued inwardely at it? True it is that this perceyuerance ſhall be ynough to condemne vsus (as I hauehave ſayd alreadie,) and although men had neuer heard eyther lawe or ſcripture: yet notwithſtanding, if they lyued in this worlde, they hauehave not any excuſe: for God is ſufficiently declared vntounto them to reproue them of malice and wilfull ſtubbornneſſe. And vndoubtedly we ſee that God hath tormented and as it were racked the greateſt deſpyſers of his Maieſtie that euer were, by his thunder: Reade the Storyes of the Heathen men, and ye ſhall ſee that the greateſt ſcorners of God that euer were, hauehave beene ſo frayde and afflighted, that mauger their heartes, they hauehave ſhewed at the hearing of the thunder: yea and confeſſed that there was a God aboue the thunders and tempeſts, whome they were inforced too feare. God hath diſtreſſed them in ſuch wiſe, that they were ſet (as ye would ſay) vppon a ſcaffolde, as if open execution ſhould be done vppon ſome man that had wrought high treaſon agaynſt his Prince. Euen the greateſt Princes of the worlde hauehave taken knowledge by thunders and tempeſts, that there was a God in heauen which gouerneth all. And that is a proofe, that the thunder ought too bee ynough too bowe the hardeſt heartes that can bee, ſeeyng there is ſuch a marke of Gods Maieſtie in it. Then needeth there none other thing than the tempeſts and lightnings that are ſeene in the ayre, to condemne the dogges and ſwine that make a mocke of all Religion. Although there were neither lawe nor doctrine in wryting: yet doth the onelyonly thunder holde them conuicted, ſo that ſpite of their teeth they muſt bee faine too graunt that there is a God in Heauen. So then this voyce whereof mencion is made heere, will be ynough to condemne all the men in the worlde, although they had neuer heard nor read ſo much as one worde of doctrine. How bee it wee muſt always come to the compariſon that I hauehave touched: which is, that if Gods thundering in the ayre with a confuſed ſounde bee a ſufficient ſpeaking too condemne the vnbeleuers, and his making of the lightnings to flaſh abroade, is a ſufficient light too condemne the blinde: what ſhall followe when hee ſpeaketh gently, and vſeth ſo amiable a maner of teaching, yea and euen liſpeth with vsus, too the intent wee might vnderſtande him the better? VVhen he not onelyonly affrighteth vsus not, but alſo allurerh vsus with gentleneſſe and curteſie too come vntounto him, if wee bee ſtubborne agaynſt him, what ſhall become of vsus? VVhat excuſe will there bee for vsus? And heere ye ſee why (in the Pſalme that I hauehave alledged) it is ſayde, that in the Temple of God euerie man ſhall giuegive God glorie. For after that the Prophet had ſpoken of this mightie voyce of God which maketh the mountaynes too remoue, the Rockes too melt away, the Earth too quake, the trees too fall downe from mounte Libanus, and the wylde Goates too ſlinke their Kiddes in the Forreſtes, and which moueth and ſhaketh the whole world: afterward hee addeth, that God ſhall bee glorifyed in his Temple. And howe then? VVhen the lightnings flaſh throughe the wings of the Earth, that is to ſay, ouer all the borders of the Earth, and the Thunderclappes are hearde from the one ſide of the worlde, to the other: ought not God too bee knowne in all things, and ought not both greate and ſmall to doo him homage? Yes verely. And wherefore then doth the Prophete ſpeake ſpecially of the Temple of God? It is according too the compariſon that I hauehave touched: which is, That God affrighteth and wakeneth the Heathen men when hee thundereth: howbeeit, that is not to bring them too ſaluation, but onelyonly to conuince them vtterly, too the ende they ſhoulde not pretende any tryfling excuſe that they knewe not God nor his Maieſtie. They knewe him ſufficientely too their vtter condemning, but as for vsus, Gods intent is too drawe vsus too ſaluation when hee ſpeaketh vntoo vsus. For there hee thundereth not too make the ayre rore, neyther maketh hee confuſed noyſe, as I hauehave ſayde: but hee ſpeaketh gently and familiarly, hee vttereth his heart vntounto vsus, hee ſheweth vsus which is the way of life, and he inlightneth vsus with the brightneſſe of his worde which ſhineth vponupon vsus. Thus ye ſee why God deſerueth too bee glorified in hys Temple. For although hee be manifeſted too the whole worlde, and all creatures are inuited too prayſe him, yea and that they bee conſtreyned and inforced therevntoo: yet is there a farre other more mightie and royall power in the worde that is preached vntoo vsus. For there God ſheweth and vttereth himſelfe in ſuche ſort, as wee muſt needes bee worſe than brutiſh and blockiſh, if wee thinke not vponupon him too ſubmit our ſelues too all that is ſpoken too vsus in his name and authoritie. Thus ye ſee what wee hauehave too beare in minde. And by the way let vsus conſider howe malicious the worlde is, ſeeing that the woorde of God (for all that it is ſo well preached and knowne,) is notwithſtanding ſo ill receyued of moſt men, and ſo little reuerenced, inſomuch that it ſhoulde ſeeme that men are purpoſed too ſpight God in reiecting all doctrine, notwithſtanding that they knowe and are fully aſſured that it is of him. See ye not howe rebellious the Papiſtes are at this day? But let vsus not go ſo farre, let vsus come home among our ſelues. Men profeſſe themſelues too bee minded too holde of the Goſpell: and yet notwithſtanding, let them bee ſpoken to in the name of God, let things be laid open before them, let matters bee made ſo plain vntounto them, that euen the verieſt diuels of thē be conuicted, that the things which are preached are taken out of the holy ſcripture: and yet they cōtinue ſtill in their ſtubbornneſſe, without making any conſcience too ſtriue agaynſt God. Their maliciouſneſſe is matched with ſhameleſneſſe, inſomuch that men are come too ſuch point, as we neede not too go out of Geneua too ſee moſt manifeſt rebellion in ſetting light by God, or too ſee ſuch diueliſh pride as too ſay, Tuſhe God ſhall not raigne ouer vsus, let them prattle and talke what they liſt, & yet will we not yeelde a whitte for them. Verily there is ſuch rebelliouſneſſe to be ſeene that men make as muche account of the things that are ſpoken in Sermons, as of Fables. This thing is too notorious, the examples thereof are to open, and would God they were not ſuch to our great confuſion. But yet in the ende, they that hauehave dallyed ſo with ſo great a mayſter, muſt be faine to knowe him whome they hauehave wounded and pricked as the Prophete Zacharie ſayeth. So then, it behoueth vsus to marke well this ſentence, and ſo to marke it, as wee may bee more apt and willing too bee taught at Gods hande, than theſe wilde beaſtes are, which ſharpen themſelues agaynſt him, too reiect all that concerneth his doctrine and pure woorde. For there is yet ſome ſhamefaſtneſſe in the Papiſtes. VVhen they fight agaynſt the holy Scripture, for the maintenance of their Idolatryes and abhominations, they ſeeke falſe glozes and ſhiftes, and too bee ſhort, although their couering of themſelues bee but with a wette yet notwithſtanding they confeſſe that their intent is not too reſiſt God. But when men ſteppe foorth with ſuch vngodlineſſe, as they cannot finde in their heartes too receyue one worde of that which is knowne too bee Gods truth, but frette and chafe agaynſt it, ſo as there is not ſo much honeſtie in them as too admitte the thing which they knowe to be good, but doo the cleane contrarie: is it not manifeſt therein, that wee bee much worſe than the wretched Papiſtes? VVherefore (as I ſayde) at leaſtwiſe let thys ſerue vsus for a warning, that we bee not doublefolde condemned. And ſpecially aboue all things, ſith hee commeth vntounto vsus, and ſpeaketh too vsus, and gathereth vsus togither in his name, too the ende to be hearde, and to ſitte in ſuch wiſe among vsus, as all of vsus both great and ſmall may referre our ſelues to him: let vsus bethinke vsus to glorifie him: not only with our mouth, by confeſsing ſlightly that wee be his: but alſo [with our deedes] by giuing proof in effect that we be deſirous to be his heritage▪ And ſith he vouchſafeth this incomprehenſible benefit, grace, and honour vponupon vsus, to giuegive himſelfe to vsus, and to be our life: let there alſo bee an interchaungeable gift on our ſide, let vsus put our ſelues wholy into his hande, let him poſſeſſe vsus, and let him inioy vsus. Furthermore, whereas it is ſayde, that God dooth great and mightie things in thundering, and in ſending forth lightnings and tempeſts, and that wee comprehende it not: let vsus be ſure that in ſpeaking both by his lawe, and by his Goſpell, hee intendeth to lift vsus vp aboue all our vnderſtanding, as in verie deede wee ſhall neuer profite in the doctrine of God, nor in his word that is ſet forth vntounto vsus, if we hauehave not this principle, that is to wit, that God exerciſeth vsus in ſecrets that ſurmount all our capacitie: according as it is ſayde, that God hath prepared ſuche things for thoſe that louelove him, as neuer eye of man ſawe, nor eare of man hearde, nor neuer entered intoo the heart of anie creature. Then if wee hauehave not that grounde, wee ſhall neuer taſte the things that are preached too vsus euerie day. Nowe too the intent wee may taſte them well, what is to be done? Let vsus conſider that our Lorde calleth vsus to his heauenly kingdome, and is minded to draw vsus out of this worlde. Intend we then to be good ſchollers, and to profite in the doctrine of our Lorde Ieſus Chriſt? Sith we ſee that we be plunged [ouer heade and eares] in this worlde, and in theſe corruptible things: let vsus labour too wade out, and let vsus from day to day fight againſt our owne affections, that we may draw neere vntounto God, and be made al one with our Lord Ieſus Chriſt, according as Saint Paule ſheweth vsus in the thirde to the Colloſsians, that if wee minde to hauehave part in heauen, and too cleaue vntounto Ieſus Chriſt, who is gone vp aloft, and to bee made one with him: it behoueth vsus too mortifie whatſoeuer is of the earth. Furthermore, let vsus conſider that oure wittes are too rude and feeble too conceyue what God is in full perfection, inſomuch that wee ſhall neuer hauehave any ſmall taſte of him, except hee guide vsus by his holye Spirite, according alſo as Sainct Paule maketh the ſame concluſion in the foreſayde text which I touched, where hee cyteth the ſaying of the Prophete Eſay. Therefore after hee hath ſayde that the ſenſuall man comprehendeth not the ſecretes of God: he ſayeth we bee renued by the holy Ghoſt, too the ende wee may hauehave knowledge of them. True it is that wee hauehave not beene of counſell with God, according as hee declareth there againe afterwarde. But yet dooth hee admit vsus counſell ſo farre foorth as is expedient for vsus. Therefore when as wee knowe our owne infirmitie, let vsus pray him too inlighten vsus by his holy Spirite, that wee may know the things which otherwiſe would bee to high and profounde for vsus.

Nowe let vsus fall downe before the face of our good God, with acknowledgement of ours faults, praying him to make vsus ſo to feele them, as wee may be touched with them, to condemne our ſelues for them, and to miſlike of our ſelues: and that in the meane while he will ſo worke by his holy ſpirit, as we may be renued too obey him, and to walke in his feare: and that we may profit therin more and more, vntill ſuch tyme as being quite rid of all fleſhly corruptions, we be clothed againe with his righteouſneſſe and heauenly glorie. And ſo let vsus all ſay, Almightie God our heauenly father, &c.

The .Cxlv. Sermon which is the ſecond vponupon the .xxxvij. Chapter.

7 He ſealeth the handes of all men, to the ende to knovve the men of his vvorke.

8 The beaſtes ſhrinke into their dennes, and keepe themſelues vvithin their lodgings.

9 Hee maketh the vvhirlevvinde too come out of a heape, and the colde commeth from the ſcattering vvinde.

10 At the breath of God the froſt is giuen, and againe aboundant vvaters out of a narrovve place

11 Hee maketh the Cloudes too labour too moyſten, and ſendeth rayne, and maketh the Cloude too ſhedde out through his light.

12 Hee maketh the circles too turne about by his gouernanee, too the ende to doo vvhat hee commaundeth ouer the vvhole vvorlde.

13 VVhither it be for a ſcourge, or for his Earth, or of merciemercy that he taketh it avvay.

WEe ſaw yeſterday, that the aſtoniſhment whiche men conceyue of the thunder, is as a proofe of Gods maieſtie and power. According therevnto it is ſayde heere, that God in thundering, doth as it were ſet a ſeale vppon mens handes, too keepe them cloſe, namely, too the ende too knowe the men of his making. And the beaſtes alſo are faine too ſhrinke intoo their dennes. As if it were ſayde, that God draweth men apart, as if ſome bodie ſhoulde gather all his folke togither, a houſeholder his houſeholde meynie, a prince his ſubiects, or a Capitaine his ſouldiours, too the intent to muſter them. Thus yee ſee the cheefe intent of this ſtreyne. And the ſame extendeth euen too the wilde Beaſtes, too ſhewe that euen they alſo are in the hande of God. And hee proueth that they are at his commaundement when it pleaſeth him, if by nothing elſe, yet …uen by the thunder, in that the ſame compelleth them too bee as it were ſhet vp in priſon. In verie deede this verſe is commonly tranſlated, That God ſetteth as it were a Seale vponupon mennes handes, to the intent they ſhoulde knowe their owne woorkmanſhip: as who ſhoulde ſay, that all the forwardneſſe which men hauehave too applie themſelues to one thing or other, is by reaſon that God hath printed a marke vppon them, and that they hauehave it not otherwiſe than by inſtruction giuen them from heauen. But the text will not ſuffer it too bee vnderſtoode ſo. VVorde for worde it is, too the ende too knowe the men of his making. It folloueth therefore that God doth then knowe men, when he holdeth them after that maner as it were locked and ſhet vp within their houſes. Too the ende that this may bee vnderſtoode the better: when men hauehave libertie to go and run, it ſeemeth that they bee as it were exempted from ſubiection. If it be fayre weather, one goes into the feeldes, another in the ſtreetes, and ſo men ſeeme not too bee hilde any more vnderunder ſubiection. But if it bee fowle weather, ſo as it thunder, or that there is any bluſtering winde abrode; then men are faine too keepe within doores. Therefore it is like as if a man ſhoulde aſſemble his houſholde and ſay to them, I will know how they behaue themſelues, and what euerie men doth, and euerie man ſhall make me his account. Lo howe God appoynteth men a time too be gathered togither, to the ende to make his muſters, and to ſhewe that all are in ſubiection vntoo him. And this (as I ſayde) extendeth euen too the wilde beaſtes. For when the beaſtes wander abrode, they ſeeme not too be in ſubiection to God. But when he maketh ſome tempeſtes, ſo as they bee driuen home too their dennes: then muſt men needes perceyue, that God hath a ſecrete bridle to holde them with, when he liſteth. VVee ſee then, that the thing that was treated of yeſterday is declared heere yet more expreſſely: that is to witte, that the thunder is the meſſanger of Gods Maieſtie, not onelyonly in that it aſtoniſheth men: but alſo in that it compelleth them too hide themſelues in their houſes: which is all one as if God ſhewed that hee holdeth men in hys hande, and that mennes going and comming abrode, is bicauſe hee giueth them leaue, howebeeit that hee could holde them ſhette vp at his pleaſure. Sith wee ſee this, let vsus learne too yeelde obedience vntounto God at all tymes. For if wee acknowledge not the ſubiection that wee owne vntoo God, but when it thundereth: we ſhall hauehave profited but ſlenderly in his doctrine. Neuertheleſſe the ſame is a putting of vsus in remembrance, too conſider that hee ruleth all our ſteppes, and that wee cannot ſtirre one finger withoute his guiding. Therefore let vsus acknowledge it, and learne too bee ſubiect too him at all tymes, and too ſuffer our ſelues too bee gouerned by him. Lo what wee hauehave too beare away in this ſtreyne. And if we hauehave not this aduiſedneſſe and diſcretion with vsus, behold the verie beaſtes are able too teach vsus. For wherefore do the Lions, Beares, VVoolues, and all other wilde beaſts, keepe themſelues in their Caues and Dennes: but bycauſe God ſheweth himſelf too bee ſuperiour ouer them. Therefore if wee will needes runne aſtray, and not ſuffer God too holde vsus as it were ſhet vp vnderunder his hande, but will ſhake off the ſignet or Seale that is ſpoken of heere: the Beaſtes ſhall condemne vsus by their example. Beholde yet further what wee hauehave too beare in mynde, that wee may the better profite our ſelues by the whole ſentence. The Hebrewe woorde that Eliu vſeth heere, ſignifyeth properly too Seale, as when men ſeale a Letter, too the ende it ſhoulde not bee looked intoo. Alſo a man maye ſeale a Cofer, or a Cupboorde, by ſetting a Seale vponupon it, when he will not hauehave anie bodie to looke intoo it. God then vſeth a dreadfull kinde of ſealing, when hee ſendeth thunder and tempeſts. Heere is no printing of waxe with a ring or other materiall Seale: but hee compelleth men too keepe themſelues as it were ſhet vp, ſo as they bee after a ſort cloſe priſoners in theyr owne houſe. It is not with their owne good wittes: and therefore let them conſider that there is a mayſter aboue them, and that no part of their whole life is in their owne hande. Thus yee ſee howe this ſimilitude is ſet downe heere, too the ende wee ſhoulde compare the incomprehenſible maieſtie of God, with all the things that we can ſee among the worldly creatures. And it is ſayde immediatly, that God maketh the tempeſt to come out of the beape of Clowdes, and againe, that it is the ſcattering winde, or the Northwinde that cauſeth the colde too come. Theſe chaunges heere do ſet forth Gods mightie power the better, to the ende hee ſhoulde bee glorified thereby. Truely if God kept alwayes one ordinarie rate, ſo as there were neuer greate heate, nor great colde, nor anye winde or raine, but that the ayre were alwayes temperate, and ſuche a meaſure were kept, as men might continually feele themſelues diſpoſed after one manner: it were a thing more too our lyking. If wee were delt with after oure owne deſyre, w…ulde finde in oure heartes too hauehave a continuall ſprin… ſo it might bee too oure profite. Then like as the …th vsus, ſo alſo the colde greeueth vsus, and wee wou…ine bee exempted from them both, and hauehave the ayre ſo temperate, as nothing might bee miſliked, nor nothing go agaynſte oure myndes. But in the meane while, Gods glorie is better perceyued in the chaunges that are made: as when hee cauſeth raine too fall vppon the grounde, and anone after ſcattereth the Clowdes, and remoueth them, rayſeth vp whirlewindes, and cauſeth colde too ſucceede heate: the ſame doth better ſet out his Maieſtie, and alſo waketh vsus, to the ende we ſhoulde thinke thereon. For we ſee howe dull mens wittes are, and therefore it is requiſite that wee ſhoulde be touched more to the quicke. True it is that if wee had the witte too looke vponupon God with a cleare and pure eyeſight: his giuing of vsus life and ſuſtenaunce in this worlde woulde be ynough for vsus. But forſomuch as we be ſo groſſe, and therwithall alſo ſo malicious, that we neuer come vntounto him except he driue vsus perforce: it is for our behoofe too bee touched by the chaunges that are made. For when we ſee the weather fayre, and then ſodainly the ayre is troubled: when the Clowdes thicken after a heate: when a raine commeth and cleareth the ayre, and by and by followeth a froſt: when there is ſuche a drought as it maye ſeeme that the Earth ſhall bee brunt vppe, and anon God ſendeth the clowdes and maketh them labour too releeue vsus if hee intende too giuegive vsus reaſonable weather: I ſay when we ſee ſuch alteracions: then muſt wee needs be woorſe than blockiſh if we thinke not vponupon God. And vndoubtedly (as I ſayd afore) he bringeth himſelf to our rememberance, and ſheweth himſelfe after a more manifeſt and viſible maner, than if things ſhould alwayes kepe on in their owne courſe. This is the cauſe why Eliu ſtandeth ſo much vponupon this text, too lay foorth and expreſſe the alterations that are made in the ayre by fayre wether and fowle, by heate and cold, by clowds & cleere wether, by whirlwinds and froſts, and by diuers other things. And for the ſame cauſe alſo it is ſayd, that God by his gouernment maketh the Circles too turne about: for I expound this as though it were ſayd, that the world is renewed when ſuch alteracions happen. If there were but one ſeaſon all the yeare long: things woulde looke alwayes after one ſort. But when as the Sunne ſhyneth one daye, and anon after is ſuddeinly hidden and couered: behold, there are as it were twoo diuerſe worlds, and ſuch varietie prouoketh vsus to conſider the better, that there is a God which gouerneth all things. For howe is it poſsible that things ſhould alter in ſuchwiſe, and that there ſhould bee ſuch a turning about: but that God woorketh it aboue? VVe ſee one whyle that the earth is ſhet vsus with cold, and that the ayre alſo is poſſeſſed with it: and contrarywiſe we ſee that all is ſet at libertie again by fayre and pleaſant wether: Lo heere newe worldes. And ſo it is not without cauſe that Eliu addeth for a concluſion, that God maketh the Circles (that is to ſay the world) to turne about, making them too chaunge now after one faſhion, and now after another. And why? To the intent that if wee bee not ſufficiently taught by one meane, wee ſhould lift vp our countenance too heauen, and looke round about vsus, that at leaſtwiſe by beholding the ſodein alteracions that are made, wee myght bee prouoked the more too knowe God, that hee myght be glorified, according alſo as we hauehave more occaſion ſo to do. This is it that we hauehave to remember in this ſtreyne. And now wee ſee that the mo meanes that God giueth vsus too come too him, that we myght bee taught to feare and honour him: ſo much the leſſe can wee excuſe our vnthankfulneſſe, and ſo much the more ſhall wee bee too blame if wee cannot profit ourſelues by them. Therfore▪ there is nother fayre weather nor fowle, heate nor cold, hayle nor tempeſt, which ſhal not ſet it ſelf againſt vsus at the iudgement of God. They ſhall beare witneſſe agaynſt vsus, to diſcouer and ſhewe the lewdneſſe that is in vsus, bycauſe wee hauehave not honored him that hath ſhewed himſelf ſo many wayes, and on all ſides allured vsus to behold his maieſtie. And therefore as oft as the weather chaungeth, although the alteracions bee troubleſome too vsus at the firſt ſigh… yet let vsus vnderſtand that they be for our welfare, for by that meanes God wakeneth vsus, as I ſayd afore. The hauing of faire weather were ynough too beſotte vsus, if there ſhould bee no chaunge. But if rayne come, then wee thinke with ourſelues, verie well, God can make a new world in the turning of a hand, yea euen without periſhing of the ſubſtance of it at all: Howbeeit the faſhion of it ſhall be ſo defaced, as it ſhall ſeeme to be new turkined. Now then, when wee conſider this: wee knowe that Gods vſing of ſuch alteration as we ſee, is for our welfare and ſaluation. Furthermore let vsus marke well the faſhyons of ſpeeche that are ſet downe heere. For if there be a greate drought, the skye ſeemeth to be of yron or braſſe, and after the ſame maner alſo doeth the holy… ſcripture ſpeake of it. VVhen God threateneth to puniſh men by taking away the Rayne, he ſayeth, I will giuegive you an earth of yron, and a heauen of braſſe: the earth ſhall bee ſhet vp ſo as ſhee ſhall not open hir breſts to giuegive you ſucke, and the heauen alſo ſhall be ſo hard, as it ſhall giuegive you no rayne. Now if Rayne come after a great drought: the ſame is the more woonderfull: for men would not hauehave looked for ſuch a chaunge, if they had not ſeene it come to paſſe. Therfore they maruell at it. But the woontedneſſe dimmeth our eyſight, and maketh vsus not to eſteeme Gods miracles as we ought to do. Neuertheleſſe, when the wether is ſo ſoone chaunged and altered, and ſo ſuddeinly darkened: the thing in it ſelfe ſheweth a ſingular woorking of God. Alſo it is ſayd, that God maketh the clowdes to labour to moysten the earth▪ namely as though they clyued aſunder and emptied them ſelues, that the earth might receiue nouriſhment. Mark this labor whervnto God imployeth the cloudes for their ſeruice, in that he dreepeth down the rayne from them, and afterwarde when they hauehave ſucked vp the moyſture from beneathe, they yeld ouer their nouriſhment back againe, and in the ende wanze away and conſume to nothing. Therfore whē wee heare that God guideth his creatures after that maner, to imploy them to our vſe, as if he ſhuld ſend vsus men ſeruantes and maydſeruants for wages: let vsus therein acknowledge his infinite goodneſſe. And this is not ſayd of the clouds only: but alſo of the Sunne and Mone, which are right noble creatures, and yet neuertheleſſe God voutſafeth to imploy them to our vſe. Seing then that ſo much is ſayd of the Sunne and Moone whome God imployeth to our ſeruice: therein wee ſee the louelove that hee beareth vsus, and how highly we are in his fauor, and howe precious our life is vntounto him. Truely this commeth not of our own worthyneſſe, for who are we? And yet notwithſtanding, behold how God ſubmitteth the heauens to our vſe. So much the more then hauehave men playd the beaſts in worſhipping the Sunne and the Moone: and for the ſame cauſe God telleth them in way of vpbraiding, that he had appointed them to do them ſeruice. Therefore ſeing that God maketh the cloudes and the earth alſo to labour and trauell after that ſorte: let vsus remember that both aboue and beneth, he ſheweth vsus more than a fatherly louelove, making vsus to feele his goodneſſe, to the intent we ſhould cō ſider how deare and welbeloued we be of him, notwithſtanding the wretchedneſſe that is in vsus. For wee be not worthy to be reckned amōg the reſidue of his creatures. If men be compared with the earth, with the ayre, or with the very brute beaſts: it is certaine that they are vnworthy to be nouriſhed here. And why? Bicauſe we be corrupted and marred: and therfore we hauehave ſomuch the more cauſe to magnifie Gods goodneſſe towardes vsus. Furthermore, whereas it is ſayde, that he chaceth awaye the cloudes with his bryghtneſſe: it is yet one chaunge more, whiche is woonderfull and oughte to make vsus too perceyue the hande of God. For beholde, when the wether is cloſe, it ſeemeth to vsus that wee hauehave quyte and cleane loſt the ſight of the Sunne. And if wee were not acquainted with ſuche alterations, wee woulde thinke that the water threatned too burie vsus out of hande. And in good ſooth what are the cloudes when they hauehave ſo ouercaſt the whole ayre, and that the earth is ſo wet as men ſee? Are they not as it were a graue? Now then, God maketh the cloudes to vaniſhe away in a minute of an hour: and to whome may that be imputed? Truely wee will ſay, too the order of nature: we will ſay, to cuſtome. But howſoeuer it be, yet muſt we needes perceiue the hande of God, if we be not too blockiſh. Therefore let vsus beare in mynde, that it is no ſuperfluous talke when Eliu vſeth this diuerſitie of matters, to ſhewe the maieſtie that God ſetteth foorth in the worlde by the ſaide varietie of times, to the intent to draw vsus vntounto him. And he ſayth expreſſely that he ſendeth both clo… des and whirlwindes: and all to doe the things that he hath ordeyned through the whole worlde. As hee ſhould ſay, that it behoueth vsus alwayes to conſider Gods mightie power and dominion ouer all things which wee ſee, that we may learne too perceiue our owne ſinnes when hee puniſheth vsus, (as if he will adde againe anon) and alſo to the end we may ſo taſte of his goodneſſe, as we may be throughly filled with it when it pleaſeth him to handle vsus gently. To the end then that we may knowe theſe things: let vsus conſider that the creatures gouerne not them ſelues, but that God diſpoſeth of them as he thinketh good: and that is, to do whatſoeuer he commaundeth vponupon the e…th. Hereof we hauehave a good leſſon to gather. For what is the cauſe that we be ſo afrayde of thunder and of other things, but for that we feare not God? And it is a iuſt puniſhment of of our vnbeleefe. Men will not feare God: and whither ſendeth he them? Euē to the ſenſleſſe creatures: and that is to put them to greater ſhame. Loke vponupon a deſpizer of God, which trampleth all religion vnderunder foote: he is caried away with a diueliſh rage: he ſhaketh off al difference of good and euill: and yet notwithſtanding he is inforced to be afraid of the thunder, inſomuch that he is as it were out of his wittes and in a traunce. Marke the payment which all they deſerue that are loth to yeelde obedience vntounto God: they ſtand in awe of a ſenſleſſe creature. So then let vsus learne to graunt oure God the mightie power which belongeth vntounto him, to the end we may be exempted from this fearefulneſſe which the ignorant and vnbeleeuers hauehave, and all the cankerdhearted ſort, and the deſpizers of all religion. For if we knowe that God guideth and gouerneth the tempeſtes: then ſhal we perceiue that being in his hande we ſhall be free from all danger when it pleaſeth him. The thūder can do nothing. And although we ſee it flie abroad, and ſhoote from heauen to the earth in a moment: Yet is it ſtill in the hand of God. And therfore like as a ſworde cannot wound men when it is either flat vponupon the earth, or when it is in the ſcabberd: euen ſo is it with the thunder and lightning: they can do nothing ſimply of themſelues, but God darteth them where hee liſteth. If wee once knowe this, wee ſhall not bee afrayde of the thunder. True it is that it will abaſhe vsus, but therewithall it will ſerue vsus for a ſpurre too pricke vsus forewarde, that wee may bee confirmed in the feare of God, and profite more and more therein. Neuertheleſſe what ſo euer come of it, wee can not bee diſmayed at the thunder, bycauſe wee are ſure that God diſpozeth of it, and that we ourſelues alſo are in his cuſtodie, ſo as the thunder can not doe any thing againſte vsus more than pleaſeth him, likewiſe wee muſt not bee afrayde of the hayle, but of him that ſendeth it. VVee muſt not bee ouerfearefull of a tempeſt ſo as wee ſhould bee diſmayed at it: but wee muſt tremble before the maieſtie of oure God: and when wee hauehave trembled, we muſt mortifie all our fleſhly affections, and take the comfort which he giueth vsus on the contrarie part in ſhewing him ſelfe a father towardes vsus. Beholde (I ſay) howe wee ought to put this ſentence in vre. But theſe creatures alſo muſt ſerue vsus for example. For ſith wee ſee that the rayne, the windes, the ſtormes and all things doe execute what ſo euer God commaundeth them, what ought wee to doe? Hath the rayne eares too heare what God appoynteth? nother Sunne, nor earth, nor clouds, nor ayre, hauehave any reaſon or vnderſtanding: and yet wee ſee that all theſe creatures ſerue and obey God. There falleth not one droppe of rayne to the grounde, without his will. The Sunne doth nother ryze nor ſet otherwiſe than God hath limited his pace and aſſigned his courſe, in ſo muche that hee miſſeth not one twincling of an eye of it. As much is to be ſayde of all other creatures. As for vsus then which hauehave ſpeech, whiche hauehave eares to heare, which hauehave vnderſtanding and reaſon: hauehave we not ſufficient euidence to condemn vsus, if we apply not al thoſe things to the obeying of our God, ſeing that the whole order of nature is nought elſe thā a proof of the obedience which all creatures both aboue and beneath do yeeld vntounto God? VVee (as hath bene ſayde alreadie) are men of his making: for (as it is alſo ſayd in the Pſalme.) It is not man that made him ſelfe, but it is God that made him. Seing then that we hold all things of him: ought the ſtrength (which he hath giuen vsus) to be as a furie to ruſh againſt him and to reſiſt him, and to ſtoppe his will from hauing free courſe? And yet notwithſtanding, that is the marke that all our indeuers ſhoote at. For if we conſider wherein men are moſt frowarde: wee ſhall finde that they neuer leaue reſiſting of god and fighting againſt him, ſo as all their ſeeking is to aboliſhe his truth, wherein wee ſee ſo muche the greater ſpitefulneſſe. Therefore let vsus bee ſure, that the rayne, wyndes, ſtormes, tempeſtes and ſuch other like things, ſhall giuegive a gloſſe to this diueliſhe rebelliouſneſſe of ours, in that we ceaſſe not to prouoke Gods wrath, and too plucke men from obeying of him, and from ſubmitting them ſelues to his will, to bee quietly gouerned by him. Lo what wee hauehave to marke in the ſeconde place of this ſentence, where it is ſayde, that throughe the vniuerſall worlde the creatures doe what ſo euer God hath ordeyned. Nowe in effecte we ſee heere the prouidence of God in the order of nature. Howbeit we muſt come backe to that which was treated yeſterday, as Eliu bringeth vsus to it. Hee ſayth, whither it be for his ſcourge, or for his earth, or for his merciemercy. In ſaying ſo, he ſheweth (as was touched yeſterday) that it is not ynough too knowe that all things are vnderunder Gods hand, and that nothing is done but by his will and diſpoſing: but we muſt alſo marke the ende of his purpoſe, and the cauſes why hee worketh ſo. But as nowe our wittes are feeble, in ſo muche that although God chawe our meate to vsus, yet can wee not diſgeſt it in our mindes. The doctrine is ſet foorth vntounto vsus by percelmeale, and God maketh it as familiar as can be: and yet we bee ſo dulheaded, that wee vnderſtande it not as were requiſite. Howe ſhould wee doe then if wee had but only a generall knowledge of Gods gouerning of the world, and that wee had not a better and more particular inſtruction whereby to knowe his goodneſſe, iuſtice, and wiſdome, to the ende wee might bee drawne to his feare, and ſettle our ſelues vponupon the truſte of his merciemercy? That is the cauſe why it is ſayde heere agayne, whither it bee for a ſcourge, or for his earth, or for his merciemercy. VVhereas it is ſayde whither it bee for a ſcourge: thereby Eliu ſheweth, that God chaſtizeth the world by raine, heate, cold, tempeſtes, and ſtormes. Theſe then are euerie one of them Gods ſcourges, wherewith he ſmiteth vsus for our ſinnes. Yet notwithſtanding it is not for vsus onelyonly that hee hathe created the world: conſidering that hee pitieth the earth ſaying that it is his. Alſo men are not woorthie that hee ſhould vſe merciemercy towardes them: Howbeit he myndeth too maynteyne the earth as his owne workemanſhippe, which afterwarde ſerueth for them. Then may hee ſometimes hauehave an eye too himſelfe and to the thing that hee hath created, ſo as hee reſtreyneth his rigour, and executeth it not to the full, but moderateth it, notwithſtanding that we hauehave prouoked him. Therefore it behoueth vsus to conſider his gracious goodneſſe in that poynte aboue all other. For vnleſſe hee forgiue vsus our ſinnes, or at leaſtwiſe beare with them for a time: ſurely the earth ſhoulde periſhe vnderunder vsus, and all the world ſhould be conſumed, yea euen to our vtter deſtruction. So then, God giueth a right great record of his merciemercy, in that it pleaſeth him to ſpare vsus after this manner. And this concluſion ought to ſerue vsus to double purpoſe. The one is to confirme that which hath bene ſet forth alreadie. And the other (as was told you yeſterday) is to make vsus feare God, and to ſerue him, and to put our whole truſt in him. I ſay that this diſcourſe concerning Gods gouernement in reſpecte of the worlde, is the better warranted when wee ſee the diuers faſhions of it, with the varietie of chaunges. As for example: Peraduenture God too chaſtize vsus, ſendeth ſome dearth. Nowe the dearth commeth of ſome one of the cauſes afore mencioned: namely eyther of froſt, or of drought, or of noyſome rayne, or of tempeſtes, and ſo the ayre puniſheth vsus. But the ayre is a ſenſleſſe thing. Is it the rayne that bethinketh it ſelfe too correcte our faultes? Men may alledge vsus natural reaſons, and ſay that the rain, the windes, and the ſtormes are ingendered by ſuch meanes and ſuch. The Philoſophers can well bring reaſons, to ſay that it hath ſome beginning, and that it is diſpozed by ſome inferiour cauſes. But in the meane ſeaſon, doe not the chaſtizementes that God ſendeth vponupon vsus, come of him? Shall any man father them vponupon inferiour cauſes? Beholde, there is a countrie that was miſgouerned, and it was meete that Gods hande ſhould paſſe vponupon it, according wherevnto there commeth a rough ſcourge vponupon it: now ſhal we ſay that this was of natures working? Ought wee not too acknowledge, that it is the iudge of heauen which chaſtizeth coūtries, and ſheweth vsus that we cannot ſcape his hande when we hauehave done amiſſe? So then let vsus bee ſure that God vttereth his fauoure and goodneſſe when he ſendeth vsus ſeaſonable and pleaſant weather, and contrariwiſe, that he puniſheth our ſinnes and tranſgreſſions, when he ſendeth vsus foule and vnſeaſonable wether. Nowe if we knowe this, namely that the rayne is not rayzed of his owne naturall mouing, nor the ſtormes and tempeſts ingendered without Gods ſending and appointing of them to what ſo euer he thinketh good: this doctrine ſhall bee ſo muche the better ratified. Lo howe this ſpeciall concluſion leadeth vsus ſo muche the better vntoo God. But there is alſo a ſeconde poynt: which is, that ſeeing that the rayne, whyrlewyndes and hayle are Gods ſcourges, wee muſt learne to humble our ſelues when hee correcteth vsus. Let him not ſtrike vponupon vsus in vayne, but let vsus bee plyable vnderunder him, to the ende to humble oure ſelues in ſuche wiſe, as hee may reygne quietly ouer vsus. Truely it is a foule ſhame for vsus that wee muſt be driuen to his ſeruice by force and by main ſtrokes of the cudgel, ſeeing that hee allureth vsus ſo gently: Is it the nature of a childe to looke to be ſo inforced, and to be loth to come too his father but by compulſion? Yet notwithſtanding God is faine too worke after that faſhion with vsus, and conſidering oure ſtubborneſſe and vntowardneſſe to bee handled, he is conſtreyned to vſe roughneſſe. At leaſtwiſe yet let vsus then bow vnderunder him, when wee feele his rough ſtrokes, in ſtriking vsus with hayle, rayne, thunder, wynde, froſt, tempeſtes, and drought. Therefore when as wee feele ſo ſmart blowes, and the hand of God maketh vsus to quake, and that the ſame feare ſerueth not to diſmaye vsus, but too bring vsus vnderunder his lure that wee might craue forgiueneſſe of oure ſinnes: let vsus learne that wee bee worthie to be ſo beaten, and let vsus further vnderſtande: that wee ſhall not ceaſſe too prouoke his vengeance more and more, except he giuegive vsus harts by his holie ſpirite. So then ye ſee howe Gods ſcourges ought to ſtirre vsus vp to come vntounto him, to the intente to feare and honour him. Heerewithall let vsus marke, that whereas it is ſayde for his earth: God hath a reſpect to him ſelf when he deſtroyeth vsus not vtterly. Doe we then ſee that God ſuffereth vsus to liue? Although it be with many aduerſities: yet doe wee ſee a fauour and forbearing in him. For needes ſhould wee bee vtterly wyped away at the firſt brunt, if hee ſhould deale with vsus after our deſeruing. And therefore let vsus marke howe it is ſayde, that God doth it for his earthes ſake. Yea: for we bee not worthie to hauehave it done for our ſakes: and therefore he ſhetteth his eyes and voutſafeth not to think vponupon ſo ſhamefull creatures as we be. Ye ſee heere a diſdeyne ſet forth vntounto vsus: that is to witte, that if God had none other conſideration than of vsus, hee might rende vp both heauen and earth to deſtroy vsus. And this ſerueth to bereaue vsus of all our pryde, and to make vsus ſo much the more aſhamed, to the ende we might leaue our flattering of ourſelues: for we ſee that mē wold fain hide their own filthineſſe. In what plight ſoeuer they be, they ceſſe not to like well of thē ſelues▪ and to conceyue I wote not what a vayne imagination that they bee of great value. But it is ſayde heere, that God eſteemeth and valueth the earth at more than we deſerue to be eſteemed at. Neuertheleſſe, to the intent we ſhould not be diſmayed, hee addeth purpoſely, that therethrough, God ſetteth foorth his merciemercy. Hath hee then abaſhed vsus by ſaying that hee diſdeineth to hauehave reſpect to vsus? He turneth againe and ſaith, yet will I vſe pitie, and make you feele my merciemercy▪ I will ſpare you. Yea: Howbeit, not bycauſe we bee worthie of it, (for wee muſt alwayes conclude, that what ſo euer God do for vsus, he hath not reſpect vntounto any thing that is in vsus (but when we be once come to humilitie, and acknowledge that wee hauehave deſerued to be deſtroyed at Gods hande, then doth hee ſhewe vsus that hee by his goodneſſe ſurmounteth oure naughtineſſe. This is the cauſe why hee addeth in the ende, That God doth it euen of his meere goodneſſe and merciemercy. Nowe hereof we hauehave to gather, that if rayne come in due ſeaſon, and faire weather alſo when we wold wiſh it: wee hauehave not deſerued that God ſhould deale ſo gently with vsus, nother muſt our myndes rome vponupon any wages that he yeeldeth vsus, as though hee were bounde to vsus, and that we on our ſide were ſuch as he of dutie ought to vſe ſo tenderly as his children. VVhat then? It is his meere merciemercy: for we deſerued wel to ſtarue for hunger. Then is there no reaſon why he ſhould ſende vsus nouriſhment, but only bycauſe he is good and pitifull. VVee deſerue to be rooted out of the world, and hee reacheth out his hand to feede vsus as a father doth his children. Therin therefore wee ſee his vndeſerued goodneſſe. Lo howe we ought to magnifie God in all the benefits that he dealeth vntounto vsus, not taking them as any wages or hyre (as I ſayde) which he ought to pay vsus, and which wee hauehave deſerued at his hande: but as free giftes of his meere goodneſſe and liberalitie towardes vsus. And heerevpon we hauehave to conclude, that in as muche as hee beareth with vsus, and that euen after we hauehave offended him, and ought to be ouerwhelmed by his hād, he ceaſſeth not to play the father ſtill, yea euen vponupon oure bodies whiche are but carions, ſmoke, and things of nought: inaſmuch (ſay I) as our Lord worketh ſo bountifully towards our bodies: we ought to bee confirmed in a right truſt, that hee will receiue vsus too merciemercy, and be readie to forgiue vsus our faultes when ſo euer we aske forgiueneſſe at his hand. So then we ſee how our Lord doth dayly call vsus to ſaluation. For we can not eate one bit of breade, nor vſe any of the temporall benefits that hee beſtoweth vponupon vsus: but hee openeth heauen vntounto vsus to ſay, come to me, and I will bee your father and hauehave merciemercy vponupon your ſinnes. Ye ſhall alwayes finde me readie to receyue you ſo ye deſire to bee maynteined by my meere merciemercy.

Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying him ſo to touch vsus to the quicke, that we miſliking ourſelues, may deſire earneſtly to be clenzed by his grace: and therwithall that in as much as in all the order of nature he giueth vsus ſo faire lookingglaſſes of his glorie, goodneſſe and iuſtice, wee in beholding them, may bee rauiſhed to walke in his feare, ſo as we may ſerue and honour him, and yelde ourſelues wholy to his obeyſance, to the end that he may lead vsus peaſably whither it pleaſeth him. That it may, &c.

The Cxlvj. Sermon, which is the third vponupon the .xxxvij. Chapter.

14 Heare theſe things ô Iob: ſtay thy ſelfe, and conſider the vvonders of God.

15 Knovveſt thou hovv God hath ſet them a lavve, and hovve hee maketh the light to ſhine out of his clovvde?

16 Vnderſtandeſt thou the ſcatterings of the clovvdes, and the myracles of him that is perfecte in knovvledge?

17 Hovve thy clothes are vvarme vvhen he maketh the Sovvthvvinde to blovve?

18 VVart thou vvith him to ſtretch out the heauen, vvhichwhich is faſt as a molten glaſſe?

19 Tell vsus vvhat vvee ſhall ſaye too him: for vvee can not order oure matters bicauſe of darkeneſſe.

20 If thou ſpeake, vvho vvill report it too him? and ifany man tell it him, ſhall hee not be ſvvallovved vp?

21 VVhen the Sunne is hid men ſee not his light: and againe the vvinde blovveth and bringeth cleereneſſe.

22 Fayre vveather commeth from the North: and therefore God ought too bee exalted vvith prayſe.

23 Hee is mightie in his goodneſſe: hee is ſtrong in povver, in iudgement, and in iuſtice: and hee afflicteth not.

24 Therefore doe men feare him, and hee vvill not regarde any that are vvize in their ovvne conceyte.

IF wee knewe what is ſayde heere of the works of God, that is to wit, that they be wonderfull: there is none of vsus but hee would take much more paine to conſider them, ſpecially ſeing our wits are ſo ſlender and frail. But what? we think our ſelues ſo skilfull, that euen with one little caſt of our eye wee hauehave learned all that is too bee knowne, and in the meane whyle we eſteeme not Gods workes according to their worthyneſſe: they are but as common things to vsus: bycauſe wee be accuſtomed to them, and ſo we ouerpaſſe them lightly. Therefore it behoueth vsus to mark wel what is conteyned in this verſe, where on the one ſyde Eliu proteſteth: that all Gods workes are myracles: and on the other ſide he ſaith it behoueth vsus to ſtay vponupon them, namely bicauſe our wit is to feble to hauehave any true knowledge of them out of hand. Therefore we had neede to beſtowe all our ſtudie therevpon. Furthermore we be commaunded expreſly too bea…ken: for except God ſpeake vntounto vsus, as for vsus, we may well apply al our wittes to the conſidering of his workes: but we ſhall neuer come to the cheef point. Yee ſee then how we hauehave three points to beare in mynde. The one concerneth the excellencie and maieſtie that is to bee ſeene in all Gods workes, ſo as they bee not to be deſpized. The ſecond is, that for as much as men are rude and groſſe witted, their looking vponupon the things that God ſetteth afore them, muſte not bee with caſting their eyes aſide at them with a glaunce and awaye: but they muſt ſtay vpō them, and ſettle their minds throughly to them, and be diligent in them to the vttermoſt. The third is, that that they muſt not truſt in their owne reaſon, nor thinke them ſelues to hauehave skill ynough to iudge of them: but conſider how it belongeth to God to ſhew vsus by his worde what we hauehave to conceyue, and that that is the point whereat we muſt beginne, and that till we hauehave bene at Gods ſchole, wee ſhall hauehave but a dim eyeſight, ſo as his workes ſhall paſſe away before vsus, and wee not perceiue them as were requiſit for vsus to do: and to be ſhort, wee ſhall hauehave no diſcretion at all vntill God hauehave made vsus wiſe. Yet theſe things neede not ſo greatly to be layde foorth at length, as to be well weyed of euerie of vsus. And therefore as ofte as we come to the conſidering of Gods workes, let vsus lifte vp our wits alofte to reuerence them: that is to ſay, to honour Gods infinite wiſedome, power: and rightuouſneſſe which appeere in them. Let that ſerue for one point. To bee ſhorte, who ſo euer thinketh vponupon Gods works, without reuerencing of them, that is to ſay, without yeelding him honour, and without acknowledging them to be full of wiſdome, power, and goodneſſe: he is vnkynd and traterous vntounto God. And therefore as oft as any man ſpeakes to vsus of Gods works, let vsus yeeld this reuerence to them, to take them as miracles that ſurmount all our wits, and wherein God vttereth his maieſtie after ſuche a ſorte, as wee hauehave good cauſe to honour him. Beſides this, (as I hauehave touched already) we muſt on the other ſide conſider what is in ourſelues, to the end we take not ourſelues to bee ſo ſharpwitted, as to knowe all things in a moment. Then let vsus be contented to breathe vponupon the things that we conceiue not at the firſt ſight, and let vsus not bee wearie of that ſtudie. If wee hauehave lyued a good while in the worlde, and be ſtill but as nouices, and hauehave not that perfecte vnderſtanding which were to bee wiſhed: yet let vsus not be out of heart, but go forward ſtil without ſtudie, for wee ſhall hauehave profited much, if we can in oure whole life hauehave learned to vnderſtande the wonders that are conteyned in the workes of God. Howbeeit it is true that it behoueth vsus to go ſtill on foreward: and whereas in this place here is mention made of ſtaying, it is not ment that wee ſhould bee ydly occupied in gazing aboute: for our muſing vponupon God muſte not hinder oure ſeruing of him nor our imploying of our ſelues about the things that he hath appoynted. It is cleane contrariwyſe: that is to wit, the more a man conſidereth Gods workes, the more ought he to bee ſtirred vp to do his duetie, and the more ought hee to be prouoked and thruſt foreward therevnto. Truely they that ſtay in thinking vponupon Gods workes, doe but as it were goe backe to leape the better. For the end of it is that wee ſhould not bee wanderers as wee ſee men do, which runne trotting vp and downe from place to place, and could find in their harts to remoue the world with them when they be ſo letted in their enterpriſes. But what for that? They may well breake their armes and legges, and yet be neuer the further ſoreward, if they hold not the right way. VVhat is to bee done then? Let vsus bee guided by ſober aduiſedneſſe. And ſo let vsus ſtay in ſuch wiſe vponupon Gods workes, as wee may bee reſtreyned from wandring after that ſort, and not become ſtragglers. Howbeeit therewithall let vsus alſo apply our ſelues to that which God commaundeth, and let that bee our marke to ſhoote at. Furthermore let vsus aſſure ourſelues that of our owne nature we hauehave nother wit nor reaſon to giuegive eare vntounto God: for it belongeth to him to ſhewe vsus what wee ought to conſider in his workes, that we may fare the better by them. True it is that the heathen men hauehave diſputed curiouſly of the ſecretes of nature, and in a manner nothing hath beene hidden from them. Yea: but all was but a muſing vponupon the worlde, and not a comming vntounto God. And what elſe is ſuche wiſdome than a confuzed dungeon? For what an vnthankefulneſſe is it, that men ſhould ſo curiouſly ſearch out all Gods workes, and not thinke vponupon the maker of them, nor any whit regarde him? Therefore curſed be the wiſdome, which buzieth it ſelfe about the curiouſe ſearching out of the inferiour or lower cauſes, and in the meane whyle deſpyzeth the maker. Yet notwithſtanding it is certayne that God gaue vnderſtanding to thoſe that treated ſo curiouſly of the order of nature: howbeeit for as much as they heard not God ſpeake, he had his worde to guide them aright: they miſſed their way. For the cheefe point was that they ſhould hauehave ſubmitted themſelues vntounto God, and conſidered his glorie whiche appeereth to vsus in all his workes: but they did it not. So then let vsus marke well, that whenſoeuer we reade theſe great philoſophers, or heare them ſpeake, and perceyue howe they knew the things that ſeeme incomprehenſible to vsus: they be as lookingglaſſes of the blindneſſe that is in all men, vntill that God hauehave taught them in his ſchole. Are we ſharperwitted than thoſe men were? VVe come farre ſhort of them: and yet we ſee they had not any taſte of God. And therefore if we be deſirous to comprehende Gods workes: let vsus not truſt to our own skilfulneſſe, nother let vsus preſume vponupon our owne naturall power. But let vsus herken to that which God ſpeketh to vsus, and when we be taught by his wordes, let vsus go on after his guiding, and then ſhal we know his works in ſuch ſorte, as wee ſhall apply them to oure vſe and inſtruction. Thus much concerning this firſt verſe. Nowe Eliu goeth forward immediatly with this matter. He asketh whither Iob can tell what commaundement God hath giuen to all his creatures, what ordinance he hath ſet in the clouds, how he ſhedeth the light through thē, & whether he know the order and diſpoſition of the cloudes, and the woonders of him that is perfect in knowledge. VVhen hee ſayth, knoweſt thou how God did ſet a lawe to his creatures? there are here two things to be noted: One is, that God not onelyonly hath created his workes once for a do: but alſo that hee gouerneth them ſtill, and applyeth them to ſuch vſe as he thinketh good, according as I hauehave declared theſe former dayes. Howbeit, for as much as this ſaying is ſet downe here newe againe: let vsus wey it throughly, for it importeth a good leſſon. For what a thing were it, if a man ſhuld tell vsus that God did but only create the world, & that as now things fall out as they may? It were a verie ſlender and cold tale. And yet ſo did the heathen men almoſt euerie one of thē. I meane thoſe that had ſome good ſparke of religion in them. For I let paſſe thoſe braynſicke beaſts which are of opinion that the world was without beginning, as the wizeſt of them that euer was (I meene Ariſtotle) ſuppozed: He neuer had his match, and yet notwithſtanding hee reſteth vponupon that poynte, and the Diuell did ſo carie him away, as hee knewe not the maker of the worlde. And although he knewe that there was a God, yet knewe he not the creation of the worlde which is as yee would ſay the face of God, which he will hauehave men to looke vponupon. But as for all thoſe whiche had any ſeede of religion in them, although they knewe that God created the worlde: yet vnderſtood they not his prouidence wherin all things are conteyned, in ſo much as the things that were created by his power, continue ſtil through his goodneſſe, wiſdome, and iuſtice. This thing was vnknowne too the heathen men. Therefore let vsus remember well the doctrine that is conteyned heere, whiche is conformable to the ſaying of our Lord Ieſus Chriſte, that the father worketh yet ſtill, and he with him, who is the ſame wiſdome whereof Salomon ſpeaketh in the eyght of the Prouerbes. So then, will wee knowe ſurely that God is the maker of heauen and earth, as we confeſſe him to be? Let vsus therewith call to remembrance, that hee guideth all things, and that hee hath not forgotten his creatures, but ordereth them after his owne pleaſure, and therby wee may conclude, that the clouds gather not togither in the aire at auenture, nother are ingendered at the pleaſure of the earth: but it is God that guideth all thinges, and ſetteth an order bothe for fayre weather and for foule, ſo that bothe of them come of his ſouerain dominion, inſomuchas there neuer falleth any one drop of rayne, nother is there euer any fayre wether, nother is there euer any little puffe of wynd, but our Lorde hath commaunded it, and the creatures (although they bee ſenſleſſe) hauehave a ſecrete mouing, from him that gouerneth all and is aboue al. Thus much concerning the firſt point. And in the ſecond place it is ſhewed vsus, that we vnderſtand not this▪ nor are ſharpwitted ynough to know it, and therefore we muſt ſtoupe vnderunder the word of God, and fayth muſt be all our vnderſtanding. Ye ſee then that on the one ſide Gods prouidence is warranted vntounto vsus, to the intent we ſhould not doubt but that all things are gouerned by his wil And therwithall it behoueth vsus to take knowledge of the rudeneſſe that is in vsus, to the ende that although wee cannot iudge of all things, but many things paſſe our reach: yet we ſhuld not therfore think that they be nothing: but run backe to that which is ſayd here concerning herkening. Then if our wits be to ſmall and feeble, let vsus reſort to our God, who will ſhewe vsus the things that are hidden and vnknowne: and wee muſt not iudge of them after oure owne fancie, for there is not a more horrible confuzion th…n mannes reaſon when it can not ſubmit it ſelfe to God and his worde. Nowe if we can not iudge of the viſible things and of the things that concerne this worlde, furtherforth than God inlighteneth vsus by his holie ſpirite, and guydeth vsus by his worde: what can we doe concerning Gods euerlaſting kingdome, whiche is farre hygher without compariſon, than all the things that are ſpoken of heere? VVe be not able to iudge of worldly, viſible, corruptible, and flyghtfull things: and how then ſhall our iudgement reache to the ſpirituall kingdome of God? Muſt we not needes come ſhort there? Therefore let vsus learne to humble our ſelues and to be modeſt by all meanes. And when we come to the knowing of the things that belong to our ſaluation, if wee mynde to profit well therein, let vsus firſt acknowledge that wee bee not able to knowe aught otherwiſe than God teacheth vsus: therefore let vsus referre our ſelues vntounto him, and be contented to be guyded by his worde. And when wee ſee not the thing that wee couet to knowe, let vsus aſſure our ſelues that our Lord intendeth to humble vsus: and let vsus not in this cace play the braynleſſe ſorte, to iudge after our own imaginacion, but be contented to remember the leſſon that is ſhewed vsus in Gods worde. Thus yee ſee howe wee ought to put this ſentence in vre. Nowe by the way Eliu ſpeaketh here of the things that are to be ſeene: and yet the reaſon of them is incomprehenſible. True it is that men may ſay ſomewhat of them but in the end they muſt needes conclude, That Gods wonderfull workes are to high for vsus. Therefore he ſayth, come on, canſt thou diſcuſſe mee why thy clothes are warme whē God giueth reſt to the earth by the ſouth wind? That is to ſay, in ſommer when the wether is whot, and the Sunne beareth power, if the wynde drawe not northward, but that the ſouth wynde reigne: yet notwithſtanding the wind is none ſuch as a man may perceiue it. L…ke as in Sommer time when the wether is calme, true it is that the coole gales come peraduenture frō the ſouth: but yet it is no ſuch winde as may bee perceyued, for the weather ſhall bee ſo ſtill as a man ſhall not perceyue that there is any wynd ſtirring. And then doe men ſwelt with heate, bycauſe the weather is then whotteſt. And that is the cauſe why it is ſayd, that God maketh the earth to be quiet by the Southwinde. Canſt thou at ſuche times ſo muche as iudge why the ſweat iſſueth out of thy bodie? Thou ſeeſt thy clothes wet with it. And beſides that, thy clothes ſhall burne thee if the Sunne hauehave ſhone ſo long vponupon them as to heat them through, ſo as they ſhal not be able to fence off the heat from thee. Canſt thou tell the reaſon hereof? Againe, wart thou with God (ſaith he) when he did ſpread out the heauen? VVe ſee this work as a mirrour of molten glaſſe. Lo what a maruellous molten work this ſpreading out of the heauen is. Art thou able to comprehend the ineſtimable power of god which ſheweth it ſelf in al theſe things? Now we hauehave in effect to gather vponupon theſe ſayings, that although there be ſome naturall cauſes of heate and cold: yet doth it not followe that wee vnderſtande what is in them. Specially where as the ſouthwind beareth ſway in Sommer time, and men burne for heate without feeling any great blaſt or gale of wynde: wee may well perceyue ſome inferior reaſon thereof: neuertheleſſe when we hauehave known what we can, yet muſt we come to the power that is hidden in God, yea and ſo hidden, as all our wittes are forced to faile of it, and to be dazled at it. Hereby then we ſee howe proude men are in flinging out at rouers to diſpute againſt God, and to ſet him to ſchoole, and to reply vponupon him, and too murmure at his doings, and to ſhewe ſome token or other of miſliking. That is a diueliſh pride. And why ſo? For wee be not able to perceyue ſo much as the cauſe of our ſweating, and of the heate of the Sunne. VVe will perchaunce ſay that the Sunne is whot. Yea: but howe is the ſweate ingendred? It is bycauſe the bodie is then loozened, and the ſame loozening doth ſo open the bodie, that the moyſture cannot tarie within. Again when it is cold wether, the poares are ſhet vp, and the moyſture ſhrinketh inwarde too nouriſhe a mans life, whereas the contrarie is doone by heate. Agayne, the heate ingendereth feebleneſſe, and that feebleneſſe maketh the humors to melt: and ſo ye ſee the the cauſes of ſweting. Men may well diſpute after that ſorte. But when all is done, muſt it not needes be acknowledged that there are maruellous ſecretes in the bodie of man, and that God hath planted ſuch a workmanſhip there, as wee bee at our wittes ende when we hauehave well conſidered it. If we thinke not ſo, it is to much ſhame for vsus, & our vnthankfulneſſe it to beaſtly. Againe we will perchaunce diſcourſe howe the heauen was made in ſuch roundneſſe, and how much bigger it is than the earthe, and moreouer of what matter or ſubſtance it is made, that is to wit, of a firie matter, and howe it is maynteyned in ſuche perfecte ſtate and order as it is, and finally after what maner it wheeleth about. But whe all is ſayde, we muſt needes acknowledge that God worketh with greate reaſon in that behalfe. And with howe great? Euen with infinite, whereat all mennes wit muſt needes ſtoupe, and ſay: Surely there is a wonderful workmayſter, there is a God that worketh in ſuche ſort as we muſt needes honor his ſecrets, and worſhip him in all his works, and acknowledge that it is not in our power to atteyne to ſuch hyghneſſe. Thus ye ſee wherevnto the holy Ghoſtintendeth to bring vsus in this texte. And therfore as ofte as we ſee any reaſon in the things that are doone by nature, ſo as we perceiue by what meanes God worketh, and therewithall, vnderſtande his iuſtice, power, and wiſdome: let vsus always learne to conclude, that yet notwithſtanding we cannot comprehend all, no nor the hundreth part: It is very much that we hauehave ſome litle taſt of them, ſo as wee get a licke at them as it were with the tip of our tung, and yet can we not hauehave that taſt nother, excepte it be giuen vsus from aboue. Howbeit let vsus by the way marke well, that all the knowledge which wee can hauehave, ſerueth but to make vsus feele the rawneſſe of our own vnderſtanding, that wee might humble our ſelues before God, and vponupon the knowing of our vnabilitie ſeke to be taught, and to profite more and more. Furthermore let vsus neuer be werie of ſetting oure mindes to the conſidering of Gods workes, ſeing we may get an ineſtimable treaſure by learning neuer ſo ſmall a portiō, yea though it be but the entering into ſome taſte of them, as I ſayd afore. For when we ſhall hauehave ſpent our whole life in them, we ſhall hauehave done much, if we hauehave come half way, vntill ſuch time as our Lord do gather vsus wholy and fully to himſelfe. Thus ye ſee that as touching the heate that is ſpoken of here, & as touching the workmāſhip that we ſee in the skies: they be as it were a molten lokingglaſſe, and yet notwithſtanding the ſcope of them is infinite: and therfore needs muſt the workemaiſter of them be wonderfull. Lo how we ought to put this leſſon in vre. Now it is ſayd immediatly, Tell vsus what we ſhall ſay to him: for we can not order our matters bycauſe of darkeneſse. Heere Eliu mocketh Iob: but in the meane while the doctrine toucheth vsus all, whiche is, that he which will preſume to take hold to talke with God, & to reply againſt him, muſt tel vsus how we ſhuld ſpeak vntounto God, & what we may alledge to him, to the end we may ſhew him that there is ſome fault to be found in him, and in his works. It is all one then as if the holy Ghoſt ſhould ſay, go to, ther is none of you all but he is ſo ſelfwiſe as he will take vponupon him to picke ſome quarel to Gods works. And ſoothly if we conſider the ouerboldneſſe that is in al men, wee ſhall ſee that God can not content vsus, and that if it were in oure power, euerie of vsus would put too his peece, and hauehave a ſnatch at him, [ſaying:] VVhy is not ſuch a thing doone? And this or this were good. To bee ſhort, there would be a terrible hotchpotch, if God ſhuld herken to our wiſhes and follow them. And wherof commeth that? Of diueliſh pride, for that we will needes bee wiſe in finding fault with Gods doings. But Behold heere howe the holie Ghoſte ſcorneth ſuche preſumptuouſneſſe, and ſayth: Seing that eueryevery of you taketh vponupon him to bee ſo great craftes maiſters: …ell vsus how we ſhal ſpeak vntounto God. If ye come to him and ſay, goe to, I will hauehave ſuch a thing done: ye muſt ſhewe him ſome reaſon why. And what reaſon can ye bring vntounto God? This is told vsus of ſet purpoſe, bycauſe men intangle them ſelues in their owne fantaſticall imaginacions, when they be diſcontēted with God and his workes. And I beſeech you, who giueth vsus ſuch leaue to miſſebehaue ourſelues againſt God, and to reply this and that, but only for that we regard not his maieſtie? for had we any regard of that: it is certen that we would quake for feare. So then it is not for nought that the holie Ghoſte bringeth vsus to ſpeaking with God, as if he ſhould ſay, Go to, tell vsus what we ſhall ſay to him: for you fall to muttering as it were behind his backe, as ſome cowardly wretch would do when he ſeeth a mā of corage and authoritie, whoſe doings he miſliketh. Such a one wil find fault: but yet hee dares not open his lippes at him to his face, but goes away moyling to himſelf to worke ſpite and to forge ſlaunders behinde his backe: and when he is among his mates, then ſpueth he out all that he had conceiued afore, ſaying: Behold I pray you, ſuch a man thinks him ſelfe verie wiſe and of great skill: but I like not of him, and I maruell howe men can ſuffer him to talke after that faſhion. After the ſame manner deale wee with God. For we bee not ſo hardie as to ſpeake openly againſt him, (and in verie deede nature teacheth vsus that it ought too make vsus ſhudder, when we do ſo lift vp our ſelues againſt him that hathe made and faſhioned vsus) but in the meane whyle wee ceaſſe not to bee ſo ſpitefull and wicked as to grudge and repine againſt him in huckermucker, and too picke quarels to this and that. VVherefore as oft as we be tempted to find fault with Gods works: let vsus learne to come before him, and to bethink vsus of that which is conteyned heere: namely how we ſhall ſpeake vntounto him, and at what poynt we may begin. And then ſhal we hauehave cauſe to repreſſe ourſelues, and the folie that was in vsus before, muſt needes be ſubdewed and fall vtterly to the grounde. Thus yee ſee how we muſt take this ſentence, where it is ſayd, Tel vsus what we may ſay vntounto God. And wheras it is ſaid, we cannot order our matters bycauſe of darkneſſe: therein the ignorantneſſe of men is the better expreſſed vntounto vsus. For heere we be as it were wrapped in darkneſſe, ſo as we ſee not a whit. And how then can we order our matters? Behold, God dwelleth in light, ſo as he ſeeth, not only when the Sunne ſhyneth, as a mortall man doeth. For if a man walke at hygh nonedayes, he ſeeth his way: and when he giues himſelfe to the doing of any thing, [the light of the Sunne] is his guide and direction: and again if he intend to view his grounds and poſſeſsions, he looketh round about him. God therfore not only hath that: but alſo dwelleth in ſo gret and infinit light, that nothing is hiddē from him: al things are open vntounto him: there is no time paſt nor time to come with him: he reacheth euen into the deepes and dungeons as we hauehave ſeene heretofore. How then can we teach him his leſſon, ſeing that we dwell in darkneſſe? It is as if a man wereſhet vp and ſawe no whit of light, and yet ſhould ſay to another man, thou woteſt not what thou doeſt. Shall a blinde wretch tell a welſighted man that he knowes not his way, or that he ſeeth not what hee doth? Now if we compare our ſelues with God: it is certein that we be worſe than blind? As for him, he ſeeth not after the maner of men, but hath a far other maner of fight. Therefore, muſt we not needs be worſe than mad, if we preſume to gainſay him, or to find occaſion to reaſon againſt him? That is the cauſe why darkneſſe is ſpoken of heere. Then let vsus conſider our own ſtate, and alſo the ſtate of God: & we ſhall ſhet our mouthes, and not preſume any more to pleade againſt him with ſuch libertie as we doe, but there ſhalbe a lowlineſſe in vsus to fal low whatſoeuer god doth, and confeſſe that there is nothing but rightfulneſſe, wiſdome, goodneſſe, equitie and iuſtice in him, ſo as there remaineth not any thing for vsus but to glorify him in all reſpects. If we knew no more but ſome one litle peece of his doings: yet ſhould we needs condemne our owne infirmitie, in that we cannot glorifie God as we ought to do, by reaſon of our ignoraunce. And heere by the way let vsus marke well, that men are rebuked for their raſhneſſe, in that they make haſte too ſpeake before they knowe any thing. VVee ſee howe tickle our tongues are, ſpecially if it be to talke of God and of his wonders. VVee deſcant vponupon them. And howe? At all aduenture. And yet notwithſtanding wee bee as it were in darkeneſſe. Therefore let vsus learne to rule our talke according to our own ſmalneſſe. Howbeit therewithall on the other ſide, let vsus conſider the infinite goodneſſe of God in that he inlightneth vsus in the middeſt of darkeneſſe by his word, and that although we vnderſtande nor perfectly in all poynts, howe he made the world, nor perceyue the meanes whereby he worketh ſtill: yet he ceaſſeth not to make vsus priuie of his minde, ſo farre forth as is needefull for vsus. And that is the cauſe why it is ſayde, that Gods wiſdome kept him companie, when hee made the worlde, rayzed vp the mountaynes, ſunke down the valleyes, and ſtabliſhed the order which wee ſee. But it is ſayde alſo that the ſame wiſdome cryeth out in the ſtreetes, ſaying, come and I will giuegive my ſelfe to you: I am redie to talke familiarly with men, yea and my delight is in them, and it is my whole pleaſure to dwell with the inhabiters of the earth. Seeing then that Gods wiſdome which of it ſelfe is incomprehenſible too vsus, proteſteth that hir delight and pleaſure is to dwel with vsus, and to bee familiar with vsus: I pray you hauehave wee not cauſe to be of good chere, and to be watchfull to take profit of the things that God ſheweth vsus, howbeit with ſuch ſoberneſſe and modeſtie, as wee may not couet to knowe ought but that which he teacheth vsus, and to glorifie him, by yeelding him his deſerued prayſe? Thus yee ſee what we hauehave to marke in this verſe. Nowe it is conſequently ſayde, If I ſpeake, who ſhall reporte it vntounto him? ſhall not bee bee ſwallowed vp that dareth vtter one worde? Here Eliu expreſſeth yet better the thing that I hauehave touched afore: that is to witte, that all the vnaduiſed wordes whiche wee ſhoote foorth concerning God, and all the wanderingimaginations which wee conceyue in our braynes, are as it were grudgings that are made in huckermucker. And therevnto tendeth the ſimilitude whiche I alledged of a cowarde that durſt not ſtirre one finger, and yet notwithſtanding falles to moyling againſt thoſe to whome God hath giuen more diſcretion, and ſeketh to be wiſe by backbyting of other men. Euen ſo deale we to Godward. For there is none of vsus but he hath to much boldneſſe & skill to reply againſt gods doings: but yet for al that we do but brabble: and as for him hee voutſafeth not to heare oure words. So then, Eliu ſheweth here, that men ſhal gaine nothing by ſettling thē ſelues after that maner againſt God. And why? Who is he that ſhall reporte it to him? This is as if ſome begger ſhould ſpeake of a great King and ſay, O▪ it were meete that the King ſhoulde be better aduized than to do this or that. For it might be anſwered, my freende, you muſte then get ſome meſſenger, too goe giuegive aduertizemente of this whiche you ſpeake, for ſeeing that the Kyng hath not aduice and wiſedome ynoughe excepte you be of his counſell: you were beſt to go to him to giuegive him your aduice, or elſe to finde out ſome meſſanger too ſend him your counſell by. If a poore begger ſhould ſpeak ſo, eueryevery man would mocke him: But there is more cauſe to mocke at our follie when we take vponupon vsus to ſpeak ſo vnaduiſedly of God and his workes. Therefore let vsus marke well this manner of ſpeaking whiche is ſet downe here, namely who ſhall report it to him? we debate matters heere by lowe: and yet in the meane whyle wee bee but frogges. The frogges can make a great crooking well ynoughe in their mariſhes and puddles: and yet men paſſe by them and ſtay not for all their crooking. Euen ſo is it with all the talke that men hold: for there is no reaſon in it. They do but babble, and yet they beare themſelues in hande, that God will hold his peace, and doe all that they would hauehave him to do. But it is cleane contrarie. Therefore let vsus learne that when ſo euer we lifte vp our neb againſt God, we ſhall winne nothing by it, but our wordes ſhall ſlip into the ayre, and vaniſh away as ſmoke. Neuertheleſſe let vsus marke by the way, that our words ſhal not fall to the ground, but muſt be regiſtred to our great and horrible confuzion. Then if our pryde be ſuch as we dare murmure againſte God: ſuche blaſphemouſneſſe muſte needes come too a reckening, and not ſcape vnpuniſhed. Therefore let vsus not imagine too gayne any thing againſt God: but whenſoeuer we be tempted to ſtand in contention with him, let vsus call this ſaying to remembrance, namely who ſhall report it to him? True it is that God hereth it, and nothing eſcapeth him: but yet for all that, he voutſafeth not to ſtoupe to our bibblebabble, as thoughe wee were his matches. Tuſh we be but frogges, as I ſayd afore. To be ſhort, this ſerueth to ſhewe vsus, that wee ſhall neuer get the vpper hande in pleading againſt God: and moreouer that there is no reaſō why he ſhuld abace him ſelf ſo much as to anſwere vsus. And why? For it toucheth him not: we cannot come neere him with our babbling: although wee fyle our tungs, ſo as they cut and ſlyce ſmoothely in the aire: yet ſhall God abyde ſtill ſafe and ſound, and hee needeth not to ſtreyne himſelfe to reply againſte vsus, or to find any excuſe, for that were needeleſſe. So then let vsus learn to ſpeak with ſuch reuerence, that the words which we ſhall vtter, may bee made of prayſings, ſo as God may accept them. And how may we do that? By his purging of oure tunges, that is too ſay, by vttering nothing but that which commeth of his word, and which we hauehave learned in his ſchole. And for a concluſion let vsus marke what Eliu addeth, If any man ſpeake (ſayth he) ſhall be not be ſwallowed vp? He ſheweth vsus heere, what confuſion is prepared for all ſuch as dare ſo ſet themſelues againſt God, and would fayne finde fault with his workes. VVhat ſhall they gayne then in the end. They ſhall all be ſwallowed vp. VVe ſee that all creatures muſt needes tremble at God maieſtie. And what ſhalbe done then when there is manifeſt rebellion? God can with one frown make the mountaines and rocks to melt, emptie the ſea, & deſtroy the whole world, if he liſt. And ſurely there is no rebellion nother in the earth nor in the water, nor in any of all the reſt of ſuche creatures. But behold, man who is but a handfull of duſt, will needes wage battle againſt his maker: and I pray you, can he hold out? All the world ſhould periſh as ſone as it came vnderunder Gods hand: and behold a worme, a wretched carion wil put God to ſilence. And not only ſo: but he wil alſo rob God of his honoure, and not hauehave him too bee counted wyſe and ryghtuouſe as hee is woorthie. Alas, muſt we not needes be worſſe than blynd when we come ruſhing with ſuch boldneſſe againſt him? Therfore let vsus marke well (according to that which I hauehave touched) that when we ſet vp our briſtles after that ſorte againſt God: wee ſeeke but our owne deſtruction, and too bee quyte ſwallowed vp. VVill we then be mainteyned vnderunder the hand and keeping of our God? Let vsus learne to humble ourſelues to him, and to pray him to ſhewe him ſelfe too vsus, and according as it ſhall hauehave pleaſed him too ſhewe himſelfe, ſo alſo to graunt vsus the grace too walke in continuall modeſtie, and to hauehave our eye alwayes vponupon this marke, namely that hee deſerueth to bee honoured at our hand, and that we acknowledging our ſelues to owe him ſuche reuerence, may learne too ſubmitte vsus wholly vntounto him. Thus ye ſee howe we may approch vntounto our God without feare of the fyre of his terrible wrathe. Nay rather let vsus be ſure that he will bee as a refreſhing vntounto vsus, ſo as wee ſhall be mainteyned by his grace, condicionally that wee come too him with all humilitie, withoute preacing ouer farre too inquire of him and his ſecretes. Therefore wee muſt contente our ſelues with that which he ſheweth vsus by his worde, aſſuring our ſelues that it is for him to reach vsus his hand, and for vsus to go as hee guydeth vsus.

Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our faults, praying him to make vsus feele them continually more and more: And that for as much as it pleaſeth him to graunt vsus ſo greate aboundance of worldly benefites, as to hauehave applyed and ordeyned all his creatures to our vſe: wee by receyuing ſuche bountifulneſſe at his hande, may learne to knowe him for our father, aſſuring our ſelues that ſeeing he hath a care of our bodies in this world, hee will not fayle vsus in the things that concerne the ſpirituall life of our ſoules: and that although in this world we bee tangled in many affections which comber our wittes, ſo as they bee not at libertie too conſider Gods workes accordingly: yet wee may not therefore ceaſſe too take courage to muze vponupon them: and that in the meane ſeaſon he guide vsus in ſuche wiſe by his holie ſpirite, as wee may learne to like well of all his doings, and to glorifie him in his iuſtice, truth, and goodneſſe, and in all his other vertues which he ſheweth vsus dayly in his workes. That it may pleaſe him, &c.

Sermons on Job, Sermons · Chapter 37

p. 738The .Cxliiij. Sermon, which is the firſt vponupon the .xxxvij. Chapter.

p. 743The .Cxlv. Sermon which is the ſecond vponupon the .xxxvij. Chapter.

The Cxlvj. Sermon, which is the third vponupon the .xxxvij. Chapter.

The .Cxliiij. Sermon, which is the firſt vponupon the .xxxvij. Chapter.

The .Cxlv. Sermon which is the ſecond vponupon the .xxxvij. Chapter.