Sermons on Job, Sermons · Chapter 38 · Sermon 149
The .Cxlix. Sermon which is the third vponupon the .xxxviij. Chapter.
This Sermon is yet ſtill vponupon the. 8. 9. 10. and. 11. verſes, and then vponupon the Text that is added.
12 Haſt thou ſince they dayes commaunded the breake of the day? or haſt thou appointed the light his place?
13 That it myght take holde of the Corners of the earth, and that the vvicked myght bee ſhaken out by it?
14 It is transformed as clay vvhereon a marke is ſet, and they holde themſelues as a garment.
15 And the light ſhall be hidden from the vvicked, and the arme that is lifted vp ſhall be broken.
16 Haſte thou entered intoo the deepe vvaters of the Sea? or haſt thou ſearched the bottome of the depthes?
17 Are the gates of death knovvne vntounto thee? or haſt thou ſeene the gates of the ſhadovv of death?
THe thing that cauſeth men to iudge foliſhly of Gods works, is that they make too muche haſte, and tarry not for the ende, that they might know how God hath prouided for all things. And ſo all of vsus do put this prouerbe in vre, That haſt maketh waſt. Therfore we hauehave need to refraine our ſelues, that we be not too haſty in caſting forth our iudgemēt aforehand: & thereof the things ought well to warne vsus whiche are ſpoken here concerning the Sea. For if wee loke vpō the moūting vp of the waues, it ſemeth that they ſhold ouerwhelme all, & that the worlde ſhould be ſwallowed vp: and we perchaunce will ſay, that God ought to hauehave remedied it. But when the waues retire agayne, and breake in thēſelues, & cannot paſſe their bounds: then do we by & by perceiue Gods wōderfull wiſdome & power the better, foraſmuch as we ſee that although the ſea ruſh foorth with ſuche headineſſe, yet notwithſtanding he holdeth it back as a man ſhould weeld a litle babe, as was declared yeſterday. Then if we be once able to comprehend Gods workes in their p…ection: we ſhall hauehave wherfore to glorifie him in all reſpectes. But if we fall too ſhooting foorth of our iudgement in poſt haſte, as we be woont to do: our raſhneſſe will ſhewe it ſelfe, and confuzion ſhall befall vsus for our ouerboldneſſe. Therfore let vsus beare wel in minde how it is ſayde heere, that God hath giuen the Sea a lawe, to ſay to it, thou ſhalt go but thus farre and no further, If the ſea were euer calme, and that there were neuer any ſtorme or tempeſt: men ſhold not ſo well perceiue Gods prouidence, and his fatherly care whiche he hath of men to maintaine them where he hath planted them. But whē as the ſea hath leaue to lift vp it ſelfe ſo high & mightily, & yet it cannot paſſe his bounds, but is reſtreyned by this ordinance of God: therby we may perceine that god hath diſpozed all things in good meaſure and reaſon. Now this may be extended further. For whē we ſee warres moued it ſeemeth that all things both high and lowe ſhoulde bee mingled togither, and by and by wee woulde condemne God, if it lay in our power, or elſe wee fall to iangling againſt him, for ſuffring all things too go after that maner. But if we tary the end of them paciently, we ſhal perceiue that on the one ſide God chaſtizeth men iuſtlye by ſtyrring vp warres among them: and on the other ſide, that thereby hee intendeth to ſhewe his power. For when the fire is ſo kindled: it ſhall anone after be quenched in a minute of an houre. And then doeth God execute his office, wherof it is ſayd in the. xlvj Pſalme, that it belongeth too him to breake the ſpeares, to knap aſunder the ſwoordes, to ouerthrow the Chariots, and too appeaſe the things againe that were ſo troubled afore. VVee muſte then hauehave Gods ordinance alwayes before our eyes & in our mind, whereby hee ſo guydeth and gouerneth the troubles that ſeeme to tend to an euill end, as he turneth them altogither vntounto good. For God thinketh it not ynough to cure the miſchefe, but he alſo vſeth it to a good end, inſomuch that we be driuen to confeſſe, that it is much better for vsus that theſe troubles ſhoulde happen, than if we ſhoulde alwayes liue in peace and reſt. And therefore if we conſider well the cauſes whiche moue God to ſende ſuch troubles into the worlde: we will no more murmure againſt him. And although we conceiue thē not: yet let vsus not therfore ceaſſe to honor reuerētly the ſecret determination which God kepeth to himſelf, but let vstary his leyſure paciently, acknowledging our owne ſmall capacitie & rudeneſſe: and then ſhall we folow the rule that is giuen vsus here, according as it is further ſaide, Hast thou in all thy dayes commaunded the morning light? Hast thou made it too knowe his place when it ought to come forth? Heere our Lorde proceedeth to mocke at mens pride when they take vponupon thē to iudge of him, ſaying how long is it ſince you were borne? VVas there no light nor day before you were? Seeing ye be ſo wiſe as to find fault with mee, it is as much to ſay as there was no order in the world before you were borne: the morning light wiſt not whence to come, nor whither to go: without you there had bin no orderlineſſe: nothing had bin made, if you had not bin. Sith ye thinke your ſelues ſo wiſe, & will needes control me: I do but only aske you whether you hauehave at any time appointed frō whence the light ſhall ariſe: and [although ye neuer did it, nor can do it] yet you are ſtil finding of ſault with my doings. As for me, I hauehave alwayes ſet the difference betwixt light & darkneſſe euer ſince the beginning of the worlde: I hauehave appoynted the night tyme for darkeneſſe, and cauſed the breake of the day too come foorth at my pleaſure. I hauehave ſet an euerlaſting order which ought to bee wonderfull. And if ye were not to churliſh, ye could not but confeſſe that theſe things are as excellent as can be. Nowe all this was done before you were borne, or any of all your aunceters: yea euen before any man was created. And what meane you then to fall to controlling of mee? VVhy ſet you vp your briſtles againſt me? Do but recken the yeres a little, which the world hath continued. I hauehave gouerned hitherto, yea and that in ſuche wiſe, as all creatures muſte nedes cōfeſſe, that they be aſtoniſhed at the ſight of that which I ſhew them. And yet to your ſeeming, I hauehave done nothing at all before your times. Do ye knowe howe the light ſhould be diſpoſed, and how to draw it out of darkneſſe, as wiſe as yee weene your ſelues to bee? Heere then firſt of all, our Lorde bringeth vsus backe to our birth, as if hee ſhoulde ſay, recken your yeares, howe long is it ago ſince yee came into the worlde? Beholde, men are but as Snayles: aſſoone as they bee borne, death threatneth thē. Go too, if God graunt them to liue any tyme heere, they doo but make a walke of it, as it is ſayde in the fourſcore and tenth Pſalme. They muſt backe againe by and by, and when they hauehave made twoo or three…urnes, and leaped a while like frogs, God draweth them away to himſelf. And yet notwithſtāding euen in ſuch ſhortneſſe of life, whiche paſſeth as a winde, and ſlippeth away incontinently, men which are but rottenneſſe will needes contend and go to lawe with theyr maker. And what a dealing is that? Lette men conſider a little his euerlaſtingneſſe. Therfore when ſoeuer we be tempted to be ſo buzy aforehand with God and his works: let vsus conſider that the time is of no lēgth ſince we were borne, and that during the time of our life, we hauehave ſcarcely lifted vp our eyes vntounto heauen, too conſider any whit at all the euerlaſtingneſſe which is in God, and contrariwiſe the ſhortneſſe of our owne life. Had we once bethought our ſelues throughly of that: we would ſoone ſtop our mouthes, and all our wits ſhoulde be ſhet vp, ſo as we woulde not by any meanes go about to murmur agaynſt God. Nowe let vsus compare our life with the long continuance of the world: and yet muſt we paſſe further: that is to wit, that God continued by himſelf & with his maieſty before the world was made. Sith it is ſo: let vsus learne to referre ourſelues wholly to him, knowing it to be an intollerable thing that we ſhold ſo paſſe our boūds, & deſire to raūge out in iudging of things that we knowe not. That is one point which we hauehave to marke vponupon this ſaying, Haste thou in all thy dayes commaunded the breake of the day? For before we were created, God hath already ſet all things in order, yea and that ſo well, as it ſhall be to no purpoſe to carpe at them. VVherefore let vsus humble our ſelues ſeing that god had ſuch a fatherly care of vsus before he ſent vsus into the worlde, that he prouided all things neceſſarie for vsus aforehande. Furthermore, whereas here is mētion made of the morning light: let vsus therin acknowledge Gods infinite wiſdome, and his power therwithall. If we were not inured to ſee the breake of the day: ſhold we not be ſore afrayde, when hauing ſeene the darkneſſe which did daunte and dull vsus afore, ſodaynly as it were in the turning of a hande, wee ſee the whole worlde ſo inlightned as it is? VVoulde we not ſay it were impoſsible, if wee were not acquainted with it? But wee eſteeme not Gods working when it is once knowne vntounto vsus: and the woontedneſſe of it whiche hee gyueth vsus, bringing vsus to that vnthankefulneſſe: not of it ſelfe, but thorough our naughtineſſe. VVherefore not without cauſe dooth God ſay here, that whē a man looketh vponupon the morning light, he muſt needes be abaſhed, if he conſider from whence it commeth. For although the Eaſt ſtandeth alwayes in one certayne Coaſte: yet notwithſtanding men ſee that the Sunne riſeth ſometimes higher, and ſometimes lower, according to the ſeaſons of the yeare. In VVinter time, bycauſe the Sunne is ſomewhat further off from vsus, hee riſeth in a further Coaſt. And againe in Sommer time, as he draweth neere to vsus, ſo riſeth he higher and higher, till he ſeeme to bee almoſte ouer our heades. To be ſhorte, like as the Eaſt, ſo alſo is the morning light. Now ſeeing there is ſuch an order, ſet out as it were by a payre of compaſſes, ſo as the Sunne ſwarueth not one hearebreadth from the circuite that God hath appoynted him, but commeth alwayes iumpe to the poynt: is it not a thing that we may well woonder at? VVee ſee that the Sunne neuer goeth out of his way, inſomuche that if a man marke all things well, hee ſhall finde that there is a diuerſitie in eueryevery daye of the yeare, and yet notwithſtanding, if he compare one thing with another, yea euen through the whole yeare, he ſhall perceyue that all goeth in one continuall race: ſo as though the Sunne ryſe at one poynt [of the sky] too day, and at another too morow, and likewiſe do ſet: yet when the yeare commes about, he returneth agayne to followe the ſame trace whiche hee hath continued euer ſince the making of the worlde, keeping his orderly courſe in ſuch wiſe, as a man can nothing neere make a Clocke to keepe ſo iuſte compaſſe as the Sunne doeth in his going aboute. And what a maſſe is it? It is a thing much greater than the whole earth. Agayne, it were verie muche if hee had no greater race too go throughout all the whole yeare, than he goeth in one day: and yet neuertheleſſe ſeeing that he keepeth his order ſo iuſt, is it not a thing that ought too rauiſhe vsus into woonderment, that we might honour the incomprehenſible maieſtie of God? Yes, if wee were not woorſe than brute beaſtes. VVee hauehave eyes and ſee not. God maketh his dumbe creatures too ſounde by imprinting his glory in them: and we heare nothing of that melodie. So then it is long of nothing but of oure owne naughty lewdneſſe, that we take not hold of Gods glory whiche is viſible to vsus, and ſheweth it ſelfe to vsus in all his creatures, and in the order which he hath ſtabliſhed in the worlde, and whiche hee maynteyneth as ſtedfaſtly as hee doeth nothing more. It is ſayde by and by, that the breake of the day ſpreadeth abroade and lighteth vppon all the wings (that is to ſay, vponupon all the vttermoſt partes) of the earth. For in the Hebrue tongue, the woorde wing ſignifieth the borders or vtmoſt partes of any thing. Yee ſee then, that the lighte caſteth it ſelfe abroade, and ſpreadeth ouer all the worlde as ſoone as it is in it. VVhen wee beholde the darkeneſſe of the night, wee woulde ſay that there muſte needes bee ſome greate battell to chace the ſame awaye. Howe ſo? VVho is he that coulde rid the earth of darkeneſſe, ſo as men might ſee euerywhere about them, wheras they were earſte as good as ſhette vp in a dungeon? VVho woulde thinke that the light ſhoulde ſo preuayle without ſome great and terrible battel? And yet notwithſtanding, the morning doeth no ſooner open his eyelids, but he ſheddeth forth his light ouer the vttermoſt partes of the earth: and anone after the Sunne commeth to take poſſeſsion of his dominion, according as God hath giuen him ſoueraintie ouer the day, to execute his office which he hath committed vntounto him. VVe ſee he entereth poſſeſsion ſo ſwiftly, as we cāſcarcely cōceiue it in thought. As ſoone as wee open our eyes, the Sunne ſtryketh in his beames, & the darkneſſe is driuen quite away. Now, ſhall we father this vponupon the Sun which is a lifeleſſe creature? It is impoſsible. Then muſt we go to the VVorkeman, & acknowledge his Maieſtie to bee ſo excellent, as all men ought to humble thēſelues & to ſinke vnderunder it, & to giuegive their neckes to the yoke, in honouring the greatneſſe and excellencie which appeare in all Gods workes, & not repine any more againſte him whatſoeuer he do. For if wee muſt nedes be cōfoūded, & our wits faile vsus in the things that are viſible & open before vsus: nedes muſt we of good right ſtoupe & wayt for the full diſcouery of the laſt day, when the cace concerneth his incomprehenſible ſecretes. So then, let it nowe ſuffize vsus to conceiue thoſe things by faith, which we cannot yet perceiue till wee hauehave learned more: which ſhall be when our good God hath bereft vsus of this mortall fleſh, drawne vsus home to himſelfe, and faſhioned vsus like to himſelfe in glory. It is ſayd immediatly that the wicked ſhall be ſhaken out of the earth. Some expoūd this, that the Sunne ingendreth many diſeaſes, and therefore that when the day breaketh, it is as yee woulde ſay, a clenſing of the worlde from wicked men, in aſmuche as ſome diſeaſe diſpatcheth them. But that agreeth not in any wiſe to the matter. For firſte and formoſt the breake of the day doth rather releeue men, foraſmuche as at that time we hauehave our bodies moſt weeldie and beſt diſpoſed. Yea and euen the poore ſoules that are ſicke, and hauehave beene turmoyled all the nyght, are ſomewhat cheered when morning is come, inſomuche as yee ſhall ſee them well eaſed by it. And that is the cauſe why the Prophete Malachie ſpeaking of our Lorde Ieſus Chriſt, calleth him the ſonne of Rightuouſneſſe, wherein hee taketh his ſimilitude of the dayſunne, and of the things that we finde by experience, namely, that hee bryngeth vsus health in hys wings, that is too ſay, in his beames, and that the ſame clenzeth the earth, and cheereth oure bodyes that were dumpiſhe with humors, according as wee knowe that the night bringeth ſuche things. And truely if the breaking of the day ingendred diſeaſes, good men ſhoulde be ſubiect to them as well as ill men. And therfore the fitteſt expoſition is, that the wicked ſhall be ſhaken out of the earth, that is to ſay, they ſhall be diſcerned or ſpyed out. For if there were darkeneſſe continually: men coulde not diſcerne blacke from white. But when God hath ſo ſpreade out light ouer all the worlde, then it is ſeene howe euerie man behaueth himſelfe. True it is that the wicked ceaſſe not to misbehaue themſelues all the daye long: for they hauehave no feare of God, and although they bee aſhamed of men, yet fall they to all licentiouſneſſe, inſomuch as they ceaſſe not to play their looce prankes euen at high noone day: but yet do we perceiue ſome footeſteps of that which is ſpoken here. Things are out of order in the worlde, and yet notwithſtanding, Gods order appeareth in them, and is ſeene through them: ſo that wee may ſay, it is true that God giueth Satan head, & reſtreyneth not the wicked ſo much as he could do, but giueth them libertie to triumph in naughtines, & ſo are things in a broyle on the one ſide: and yet notwithſtāding, for the preſeruation of mankind, Gods intēt in ſending the light, is to repreſſe the wicked. For what a thing were it, if the wicked were not bridled by the ſecret prouidence of God? Surely we ſhoulde periſh at eueryevery turne. Yea, and into what rage would Satan the driuer of them thruſt them headlong, if god wrought not in that behalf? VVe know that Satan is the deadly ſo of all men, & deſireth nothing ſo much as to make cleane riddance of all creatures, & to wipe the remembrance of God out of the worlde: and therfore needes muſt the order come of God, and the troubles and diſorder come of men. So then although the wicked do ſtill dwell vponupon the earth in the broade day light, and put theyr diſorders in practiſe: yet doeth God continually diſcouer them, and by that meanes brydle them▪ ſo as the earth is after a ſort clenzed by the riſing of the Sunne, I meane not from vapours that had raigned in the night, nor from other corruptions that gathered toogither when the ayre was ſo thickned: but I meene that God purgeth or clenzeth the earth from wicked foll… ▪ by abridgiug them of theyr lybertie, bycauſe men can poynte oute the naughtipackes with their finger, and they are as then ſomwhat aſnamed: I ſay that euen the ſhameleſſe whiche hauehave (as ye woulde ſay) ſealed vp their owne eies, hauehave notwithſtanding ſome inward remorſe, ſo as they ſuffer not themſelues to ruſhe out into the extremitie of theyr lewdeneſſe. Thus yee ſee that the breake of the daye purgeth the earth after a ſort, howbeit not altogither, for God maketh dayly purgings. Now he addeth one other effect of the Sunlight: whiche is, that the earth taketh as it were a newe ſhape, and that the things whiche the earth conteyneth, ſerue it for a garmente when the Sunne ſhyneth after that manner. For in the nyght ſeaſon the earth is ſhapeleſſe, a man ſeeth nothing of it. It is then (as ye woulde ſay) a great Quamire, where nothing can bee diſcerned. But when the Sunne beginneth to riſe, it is as a man had taken pottes oute of a lumpe of earth, and made them and well trimmed them. Then is the earth faſhioned, which before was withoute faſhion. Therefore when God ſendeth the light of the daye, it is all one as if hee faſhioned the whole earthe by giuing it beautie, to the ende we ſhoulde beholde it with woondering: and ſo whereas it was naked, ſhet vp and barreyn afore, (at leaſtwiſe as in reſpect of our eyes:) he clotheth it againe. For heere the cace concerneth mens ſight. The earth in the night is as it were deſert and waſte, and there is nothing ſeene vponupon it. But in the daytimes it is clothed agayne, bycauſe that whiche waye ſoeuer wee turne our eyes, we ſee the goodly deckings that god hath put vponupon it, according as he ſayth, that he crowneth the yeare with his bleſsing: inſomuche that when hee repleniſheth the earth with frutes, it is all one as if hee did put on goodly garmentes, Crownes, Garlandes, and ſuche other things vponupon it. VVhen we ſee that God worketh after that maner, hauehave we not whereat to bee aſtoniſhed, yea and cauſe to confeſſe that the greateneſſe of his woorkes ſurmounteth all our wittes, and that we vtterly fayle of them? For although wee may in parte taſte of his goodneſſe, power, wiſedome and iuſtice: yet notwithſtanding we muſte be fain at length in concluſion to crie out with Dauid, Lord how wonderfull & deepe are thy workes? They be a bottomleſſe pit, and who ſhall reherſe them vntounto thee? True it is, that Dauid reſtreyneth himſelfe to recken vp Gods works, & not to babble of them without knowing ought of them. God then had ſhewed him that which he ſayeth: and we alſo may partly well iudge of the things that God ſheweth vsus in the whole creation of the worlde, & in the order which he hath ſtabliſhed therein. There we ſhall ſee ſome footſteps of his iuſtice, goodneſſe, power, and wiſedome (as I touched before:) but as for the comprehending of al things that we perceiue to the vttermoſt point, we ſhall come farre ſhort of that. Then muſt we be fayne to cry out with woonderment, Lorde how maruelous are thy works? Lo what we hauehave to marke in effect vponupon this ſtreyne, where it is ſayde, that the earth taketh a new ſhape or faſhion, and that the things which God hath ſet vponupon it, are as garments wherwith it is decked. And whereas this is done day by day: yet if common cuſtome inured vsus not vntounto it, ſurely we would ſay they were wonderful things. VVherfore let vsus learne not to meaſure the worthineſſe of Gods workes by our dayly inioying of them: but to be ſo much the more ſtirred vp to ſay, that there is a worker whome we muſt not touche to carpe at any of his doings, but rather ſubmitte our ſelues to him with all humilitie. Now God addeth immediatly, that the wicked ſhall not inioy the light, & that the loftie arme ſhall be broken. This ſerueth to preuent a queſtion that might be obiected. Howe now, [might ſome man ſay?] Seing that god hath ordeyned the Sunne to giuegive light to the world, & ſet things in ſo goodly order: why ſuffereth hee the wicked too inioy that benefite? For hee ought to hauehave ſette it aſide for his owne children whiche ſerue and honour him. It ſhoulde ſeeme therefore that hee doth amiſſe in this cace, that the light of the Sunne is common both to good and bad. But truely, heerein we ought to conſider Gods goodneſſe the better, according alſo as our Lorde Ieſus Chriſt telleth vsus. Follow your heauenly father (ſayth he) who maketh his Sun to ſhine euen vponupon the vnworthy: therefore do good to your enimies, & to ſuch as hauehave done you harme. Ieſus Chriſt would not hauehave ſpoken ſo, if he had not iuſte cauſe to glorifie god for inlightning the whole world after that maner, notwithſtanding that the moſte parte bee nought woorth and wicked. Howbeeit in this ſtreyne there is yet ſomwhat more ſhewed, that is to wit, that God calleth vsus after a ſort to his iudgement, as if he ſhould ſay, True it is that the Sunne doth for a tyme ſhine vponupon the wicked as well as vponupon the good, & the one of them liueth as well as the other. But tarrie a whyle, for the wicked are not heyres of the worlde: and although that as now they receyue that which belongeth not too them, and hauehave theyr eies open to receiue the light of the Sunne: yet ſhal they be vtterly bereft of it in the end. Therfore he ſayeth, theyr light ſhall be taken from them. VVhen he ſayeth their light, hee ſheweth that for the preſent tyme wee hauehave no more aduauntage (to outward appearance) than the deſpiſers of God and the heatheniſh ſort hauehave. For they draw the aire as well as we they hauehave the light as well as wee, and they eate and drinke as well as we. Ye ſee then that it behoueth vsus to beare paciently ſuche mingling as nowe. Neuertheleſſe it is not without cauſe that God dooth heere lende the lyght vntoo the wicked. For it is too make them the more vnexcuſable, yea and in verie deede it is but ſuche a light as ſhal not continue with them for euer. But wheras we on our part do homage vntounto God, as well for our life as for all the appurtenances therof: it is for that we ſhall be heyres of the worlde as his children: and not without cauſe doth S. Paule in the fourth to the Romanes cōuey the ſame to Abraham, & to all the faithfull. Therefore let vsus learne that whenſoeuer the Sunne ſhineth, the ſame is a part of our inheritance: & foraſmuche as God hath adopted vsus to be his children, the Sunne is a detter vntounto vsus, and we may recken it as a parte of our goodes. As muche is to bee thought of our eating and drinking, and of oure inioying of all the things that the earth bringeth foorth. It is not due to vsus on Gods behalfe, but it proceedeth of his meere liberalitie. But forſomuch as he hath chozen vsus too be his childrē, & we do with a pure hart claime him to be our father: the earth oweth vsus nouriſhment, and al creatures are in our hand, that is to ſay, we may vſe them freely. And the ſame vſe of them ſhal continue to vsus for euer: not that wee ſhall hauehave any neede too eate or too drinke, when we be once gone out of this world: but my terming of the vſe of them to bee continuall or euerlaſting, is for that it is bleſſed and bliſſefull: and oure preſente vſing of Gods creatures is a helpe to further our ſaluation: for by that meanes god maketh vsus to feele his goodnes & louelove. And when we be made partakers of the heauenly glorie, the worlde ſhall then be more ours than euer it was, notwithſtanding that we ſhall not hauehave any neede of meate, or of drinke, or of rayment. For yet ſhall we hauehave a better and perfecter poſſeſsion of it than wee hauehave at this daye. So then, not without cauſe doth God adde heere, that the light which the wicked hauehave, & which they claime to themſelues, ſhall be taken from them. And that may ſerue vsus for a declaration of that whiche was touched afore, namely, that the wicked ſhall be ſhaken out by the breaking of the day, that is to ſay, that they will diſguiſe themſelues, but oure Lorde doth then reſtreyne them, and that although there bee ſome diſorder, yet men ſee ſome order intermedled with it, whereby the greate troubles are aſſwaged, whiche without that, were ynoughto deſtroy the whole worlde. Therefore if nowadayes wee ſee that the wicked maye boaſt of their hauing of the light as well as wee, yea and (which woorſe is) that they hauehave their full ſcope, and that the poore children of God are troden vnderunder foote, troubled and put to open ſhame, and ſcarcely hauehave wherewith to feede themſelues ſlenderly: it behooueth vsus to beare it paciently. And why? For in the ende the light ſhall bee taken from the wicked. It is ſayde alſo, that the loftie arme ſhall bee broken. By the loftie arme, God betokeneth the power and credit which the wicked hauehave in the worlde, in aſmuch as hee giueth them their full ſcope for the exerciſing of his children: for it is for our behoof to be tamed. If we had the world at will, we ſhould no more know what it is to beare Gods yoke. therefore it behooueth vsus too paſſe through the troubles & diſorders that are ſeene. Alſo it is to trie our faith: for had we a Paradiſe here in this worlde: where were our hope? VVe coulde not be moued to ſeeke the ſpirituall life. Yea and although wee be as miſerable as may be: yet can we not perceyue that there is a better ſtate to be deſired: and what would we then do if we had all things as we woulde wiſhe? So then it is requiſite that God ſhould quicken vsus vp to ſeeke his kingdome: & that is the cauſe why he giueth the wicked their full ſcope, and ſuffreth them to lift vp their arme. Truely it is a very ſore and trouble ſome temptation, when we ſee the wicked to be after that ſort as it were Lords and maſters of the world. And wherof commeth that, but bicauſe God hath reached them his hand, and is minded to magnifie them after that faſhion? VVe ſee then that the ſillie weaklings ſhall be troubled: but let vsus content ourſelues with that which is ſaid here, namely that the armes of the mighty ſhalbe cruſhed & broken in the end. So thē as oft as we ſee the wicked beare ſway in pride and crueltie, and vaūt thēſelues of their credit: let vsus reſort to this doctrine for our cōfort: that is to wit, that wheras they hauehave their armes vpō vsus as now, & it ſeemeth that they ſhould break our heads: God can welynough brooſe and breake them aſunder. And therefore let vsus tary paciently till God performe that which he hath ſpoken, & then ſhall we not be diſappointed, ſo our mindes be quiet to giuegive place to his prouidēce. For he knoweth the conuenient times of working, and it is not for vsus to appoynte him any thing. Furthermore, the wicked ought here to bethinke themſelues wel. True it is that this doctrine ought to ſerue chiefly to the comfort of the faythfull, that they may be vphilde in the mids of their aduerſities and oppreſsions, when men trouble them and wrong them. Let them at ſuche tymes call to remembrance, that the armes of the wicked muſte be aduanced for a time, vntill God breake them. Yet notwithſtanding the holy Ghoſtement alſo too threaten the wicked, bicauſe they bee ſo outrageous, & beare themſelues in hande, that they be able to woorke woonders, and remoue mountaynes. God ſayth to vsus in one worde, Tarie yee till the armes that are nowe lifted vp bee broken: and that muſte needes come to paſſe. VVill wee not then hauehave God to bee our enimie and aduerſarie partie? Lette vsus not lift vp our armes: that is to ſay, let vsus not ſtretch them out (as the Scripture ſayeth) to committe outrages: Let vsus not go aboute to hurte or harme our neyghbours, but let eueryevery of vsus modeſtly conſider what is lawfull for him. Lette vsus ſo reſtreyne our armes, as they may be ruled by Gods woorde, and no man preſume beyonde his owne calling. If we proceede after this maner, god wil alwayes giuegive vsus new ſtrength. And although our armes be wearied, yet will he ſtrēgthen them againe in the end, according alſo as he ſayeth, that the doctrine of the Goſpell muſt ſerue to ſtrengthen vsus when we be weake. But who ſoeuer lyfteth vp his arme alofte, that is too ſay, whoſoeuer taketh more vppon him than he ought to doo, muſte in the ende hauehave his armes broken by God. For God is an enimie too all theſe greate takers vppon them, whiche mounte vp ſo hyghe in pryde, and hauehave no myldneſſe in them. Thus muche concerning that poynte. Nowe it is ſayde by and by after, Diddeſt thou euer atteyne to the drops of the Sea? The Hebrue woorde which God vſeth heere, betokeneth Teares, for it commeth of a worde that ſignifieth to weepe or ſhedde teares. And if a man tranſlate it, vntounto the greate deepes of the Sea: the woorde will alſo very well agree with it. But by the waye it behooueth vsus too marke the ſimilitude: whiche is, that God meeneth that the ſprings whiche are in the greate deepes, are as Teares. VVhence commeth the infinit abundance of water in the Sea, but of the droppes that are there, whereof flowe the waters? Nowe the ſayde abundance is as it were Teares. And ſurely the welſprings are termed (as ye woulde ſay) the eyes of the earthe. For looke as the eyes doo ſhedde foorth teares in a man: ſo doo the fountaynes ooze oute moyſture in the earth. God therefore in this ſtreyne vſeth that ſimilitude and ſayth: Come on, diddeſt thou euer go downe into the bottome of the Sea, to ſearche out the drops that it yeeldeth forth? That is to ſay, didſt thou euer enter into the depes, to ſee the waters that ſewe out there, and to know whence the abundance cōmeth which thou ſeeſt, and wherat thou art abaſhed? And for the better confirmation heere of, hee addeth, Haste thou ſeene the gates of Death? or hast thou behilde the gates of the ſhadowe of Death? Here and in the things that he will adde afterward concerning the greate roomth or largeneſſe of the earth: he intendeth to ſhew in effect, that our wittes are to ſlender & feeble, to cōprehende what is in the things that are moſt apparant and neere vntounto vsus: and that we muſt needs (ſpite of our teeth) confeſſe that god ſheweth vsus ſuch wō ders, as ſerue too rauiſhe vsus aboue all our vnderſtanding. Then if we be inforced to confeſſe that there is ſuch wiſedome in God, yea euen in reſpect of his works which are open to vsus, & which he ſheweth vsus as it were with his finger: what ſhall we doo in the things that are hidden, and which he reſerueth to himſelfe till the laſt day? As when he ſuffereth or appointeth many things to be done in the world, which ſeeme ſtraunge and ſecrete to vsus, & wherin we perceyue no reaſon, for they be [perchaunce] ſome of his ſpirituall Secretes. VVhat will we ſay to them? If wee cannot comprehende the things that are heere as it were before our feete, and wherevpon wee treade, I ſay if wee can not faſten vppon them: what ſhall wee ſaye too the things that are aboue Heauen, and whiche ſurmounte all creatures, and outreache the common order of nature? Lo in effecte what Gods meening is. But nowe lette vsus learne when our wittes are too eger in iudging of things that are not lawfull for vsus, let vsus learne (I ſay) to thinke vponupon the Sea, and vppon the deepe places of the waters, and ſay, Go too wretched wight, what intendeſt thou too doo? It is ſayde that Gods Secretes are ſo deepe a gulfe, as a man can neuer come too the bottome of them: and that thoſe gulfes doo farre exceede the gulfes of the Sea. Canſt thou but drayne a Ryuer, to ſee from whence the waters ſpring? No, thou canſt not ſo muche as conceyue what the ſpring of a little fountayne is, whereoutof neuertheleſſe there iſſueth a greate Brooke. VVhen thou haſt bethought thee throughly, thou canſt not tell howe too drayne out a Riuer or a Fountayne: and howe canſt thou then enter into the gulfes of the ſea, too ſpie out by inchmeale whence that abundance of water commeth, which is gathered togither there? Nowe if thou comprehendeſt not a materiall thing: how dareſt thou pleade againſt God, and be ſo raſh & ful of preſumption, as to reply againſt the iudge, & to go about to ſubdue him vntounto thee? Lo what we hauehave to marke vponupon this ſtreyne. True it is that this doctrine ſeemeth to be common among vsus: and there is no man but he vnderſtandeth it. But what for that? Do we fare euer the better by it? [No no:] we ſee that eueryevery man taketh leaue & libertie to iudge fooliſhly of Gods works. And why? Bicauſe we be not acquainted with oure owne ſmalneſſe, nor hauehave at any tyme learned that God intendeth to holde vsus in awe, to the ende wee ſhoulde not preſume aught of our ſelues, when he giueth vsus ſuch inſtructions here bilowe. VVe nede not mount aboue the cloudes to know the incomprehenſible maieſty of our God: let vsus but caſt downe our eyes, and looke to our feete (as I hauehave ſayd afore) & we ſhall be confounded out of hand. How then ſhould it be poſsible for vsus to enter into the ſecret purpoſe of our God, to know al things ſo as nothing might eſcape vsus? Our nature were rather to go downwarde than to mount vpward. VVho is he then that hath giuen vsus wings to ſtie ſo high? Nay we be ſo lū piſh, that we fall alwaies to the ground: and yet notwithſtanding, if we looke but euen vponupon the things heere beneath: beholde they be as bottomleſſe pittes to ſwallow vsus vp. And howe ſhall wee then mount vp to heauen, too ſearche the things that God hath ſhet vp there? Muſte it not needes be a marueilous ouerweening, and ſuch a one as cōmeth of forgetfulneſſe? For if we had but one drop of ſettled witte, ſurely we would rather learne to be modeſt. Yee ſee then, that this doctrine is not ſuperfluous, at leaſtwiſe if men woulde put it well in vre. But for a concluſion let vsus learne, that God hath granted vsus a ſingular benefite, forſomuch as in this our weakneſſe & rawneſſe of vnderſtanding, hee hath gyuen vsus a farre better thing than the ſight of the bottomleſſe deepes. VVhy ſo? For in the Lookingglaſſe of his Goſpel he maketh vsus to behold the ſecretes of heauen, ſo farre foorth as is expedient for vsus. Yea, I ſay ſo farre as is neceſſary for vsus: for it is not for vsus to follow our owne fooliſh and inordinate luſtes: but we muſt cōtent our ſelues with that which God openeth vntounto vsus, & not be curious in ſearching beyond his word. Let it contente vsus that hee inlighteneth vsus with his holy ſpirite, to the ende wee may iudge of his woorkes as becommeth vsus. And if we do ſo, then ſhall the thing be fulfilled whiche Moyſes ſayeth: namely, Say not any more, who ſhall go downe into the deepes? VVho ſhall climbe vp aboue the clowdes? VVho ſhall go ouer the Sea? Beholde, the woorde of God is in thy mouthe, and in thine heart: Content thy ſelfe. So then, ſeeing that God granteth vsus this prerogatiue of teaching vsus all things in his ſchoole which hee knoweth to be for our profite: it is as good as if he made vsus to paſſe ouer the ſea, or to go down into the deepes, or to climbe aboue the clowdes, or (to be ſhort) to come as it were into his boſome. VVhat deſire we more? Then let vsus bee contented with the knowledge whiche hee gyueth vsus as nowe by his woorde, and by the learning of his Goſpell, wayting till hee diſcouer it more fully and largely vntounto vsus, which ſhall then come to paſſe, when hee maketh vsus to ſee the things face to face, which we ſee now but in part.
Nowe lette vsus fall downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vsus ſo to feele them, as we may thinke better vpō the wantes and corruptions of our nature than wee hauehave done, to the end that we diſtruſting ourſelues, and being vtterly at our wittes end, may run vntounto him, & not deſire any thing but that he will ſo gouerne vsus, as wee may bee clenzed from all our vices, & ſo reformed after his image as all the ſinfulneſſe of our nature may be beaten downe & killed, to the ende that we feeling how his power hath wrought ſo in vsus, may glory in nothing but in his meere goodneſſe. That it may pleaſe him to graūt this grace not only to vsus, but alſo to al people and nations of the earth, bringing backe al poore ignorant ſoules frō the miſerable bondage of errour and darkneſſe, to the right, &c.