Sermons on Job, Sermons · Chapter 10 · Sermon 39
The .xxxix. Sermon, which is the ſecond vponupon the tenth Chapter.
7 Thou knovveſt that I cannot do vvickedly, and that no man can deliuer me from thy hande.
8 Thy handes hauehave made mee, they hauehave faſhyoned me vvholly round about, and dooſt thou deſtroy me?
9 Remember that thou haſte made me as of clay, and that thou ſhalt bring mee into duſt agayne.
10 Haſte not thou poured me out like milke, haſt not thou ſet mee togither like cheeſe?
11 Haſte thou not clothed mee vvith skin and fleſhe, [and] knit mee togither vvith bones and ſinevves?
12 Thou haſt giuen me life and grace, and thy viſitation hath preſerued my Soule.
13 Theſe thinges haſte thou hidden in thee, and yet notvvithſtanding I knovve that it is ſo vvith thee.
14 If I hauehave ſinned, thou vvilt impriſon mee: thou vvilt not ſuffer me to ſcape vnpuniſhed.
15 If I hauehave done a miſſe, vvo is mee: If I hauehave bin righteouſe, yet ſhall I not lift vp my head, ſeeing I am filled vvith ſhame, and knovving mine affliction.
IOb going forwarde with that whyche was declared yeſterday, telleth God heere that hee needeth not to make inquiſition after the manner of earthly iudges. VVhy ſo? Thou knowest (ſaith he) that I can do no euill, and that no man can deliuer me from thy band. If men hauehave an offender in warde, they will be afrayd leaſt he ſhould do worſe than hee had done afore, if he eſcape, and ſpecially they laboure to reuenge themſelues of that which is paſt. And that is the cauſe why men are fayne to kill thoſe in whome there is no hope of amendment afterwarde. But Iob ſayeth that it is not ſo with God. VVherefore? Thou knoweſt (ſayeth he) that I can do no euill, and thou knoweſt that although thou deliuer me from this puniſhmente, I am alwayes ſubiect to thee, whenſoeuer it pleaſeth thee thou canſt bring me agayne too this wretched plight wherein I am now. Seeing it is ſo: what ſhould prouoke thee to put mee to ſo many torments? As I hauehave ſayd already, all theſe requeſts may well be made vntounto God, ſo it be with al lowlineſſe, that we ſtand not in contention as though wee wold blame him for handling vsus to rigorouſly or elſe alledge ſome reaſon in our owne behalfe to iuſtifie oure cace withall. VVhen we come not after that manner, but with a ſettled purpoſe and mind to ſay, Alas Lord, as in reſpect of thy ſelfe I know thou proceedeſt not after the maner of men: for what ſhould leade thee to do ſo? Thou knoweſt what I am, thou knoweſt what is in my hearte: againe it is in thine owne power to bridle me: though I were the wickeddeſt caitif in the world, yet coulde I not eſcape: what ſhall I gayne then by ſtriuing againſt thee? For who am I? I am but duſt, I am a poore mortall creature. (Lo heere a ſpeciall poynt.) And moreouer, if thou do but blowe vponupon me, I ſhall be right nought at al. Lord I know therefore and conclude, that thou art not led by fleſhly affection when thou ſcourgeſt. VVhat remayneth then? Make me to feele thy goodneſſe. VVhen we bee well aſſured of Gods rightfulneſſe, and therewithal hauehave this full purpoſe to incline our ſelues to ſtedfaſt truſt in him: Let vsus not imagin that he heareth vsus not, or that he will not ſhewe vsus merciemercy. Thus ye ſee how wee may vſe Iobs talke. And after he hath ſayd ſo he addeth: Thy hands hauehave made me, they hauehave faſhioned me wholly round aboute, and yet for all that wilt thou deſtroy me? Heere he returneth to that which was declared yeſterday. For this matter hath bin touched afore, and nowe he confirmeth it new againe, and not without cauſe. For it is a matter that ought to comfort vsus greatly, that if God vſe rigoure towards vsus, he doth it not of any crueltie. VVhy ſo? for he hath a regard of his owne worke and of the thing that he made. Therefore as oft as God ſtriketh vsus, wee muſt alwayes thinke thus: VVel then, I made not my ſelfe, God lifteth not him ſelfe vp againſt a ſtraunge thing, I am the worke of his owne hands. And ſith it is ſo, it becommeth me to ſay that hee hath good reaſon to deale thus with me. For he is not cruell: it is certaine that he acknowledgeth his owne worke. God doth (as a man might ſay) loke vponupon him ſelfe, and behold him ſelfe in men as it were in a glaſſe: and it is not without cauſe that he looked vponupon all that he made and found it good. But man is his principall worke, and the excellenteſt of all his creatures. It was hys will to vtter that thing in him, which he had put but in ſmall portions both in heauen and in earth, and all liuing wights: in ſomuch that man is termed as the little worlde, wherein we ſee ſo many wonderfull things, as a man muſt needes be aſtonied at them. Sith it is ſo: wee muſt alwayes beleeue, that God beholding hys owne woorkmanſhip in vsus, will be moued and inclined to doo vsus good and to mainteyne vsus. For we know what is attributed to him in the holy ſcripture: namely, that hee preſerueth that which he hath made, and bringeth the thyng to perfection which he hath once begonne. Then ſeeing the cace is ſo that hee hath vſed ſo ſingular fauoure towards vsus: there is no doubt but he will continue the ſame to the end. Now we ſee that this matter (that is too ſay, this our conſidering that God made vsus) ought and can ſtand vsus in great ſtead, if wee applye it to good vſe. And heere yee ſee alſo why Iob maketh a larger diſcourſe of it. In this verſe he ſaith, Lord, wilt thou deuoure me, (for ſo ſignifieth the hebrew word which we tranſlate wilte thou destroy me) ſeeing thou hast faſhioned me wholly round about? Hee meeneth that there is no fault at all too bee found. For one may well make a goodly peece of worke, but it ſhall not be ſo perfectly poliſhed alike throughout; there will be ſome part of it wherein he hath not vſed the like cunning. If a man make a peece of fayre tapiſtrie, ther ſhall be no more but the outſide of it bewtifull to the eye, that which is out of ſight ſhal be altogither il fauored. But as for man, we ſee hee is poliſhed through out from top to toe, ſo as ther is one orderly workmanſhip in him thoroughout, (yea according to the order of nature) and ther is no exception to be taken in him euen to the tippes of his nayles. Iob therfore ment to expreſſe here the infinite wiſdome of God which vttereth it ſelfe in the ſhape of man: as if he had ſayde, Lord, wilt thou deſtroy ſo excellent a work wherein a man may ſee thy wiſdome, thy power, and ineſtimable goodneſſe to thy glory? VVilt thou take pleaſure ſo, in defacing thine owne glory which appeereth and ſhineth in men? Now we ſee what his meening is: howbeit hee addeth that which I hauehave touched: that is to witte, That God hath made him as clay, and ſhall bring him to dust agayne. As if he ſhould ſay, Lord, were thy workmanſhip taken out of me, what ſhould remaine? for my beginning is of the mire of the earth. True it is that there is none but Adam that God made from out of the earth. But heereby yeſee from whence we hauehave our firſte beginning. VVe muſt all of vsus come backe thither. VVhē we bethinke vsus from whence men are come, and whereof they be made, that is to wit of the earth: let vsus aſſure ourſelues that the ſame is verified vponupon vsus al in general. Now ſeing that God hath made vsus of the earth: let him take away that which he hath put to vsus, (that is too ſay, let hym withdraw his power, wiſdome, and goodneſſe whiche hee hath ſhed out vppon vsus:) and wee muſt needes retourne from whence wee came. The cace then ſtanding as it doth, will God deſtroy vsus? were it not as much as to deface his owne glory? Yes, if he did it without reaſon why. For when he deſtroyeth the wicked and vnrighteouſe, it is bycauſe that (as much as they could) they hauehave blotted out the image that was printed in their nature. And in deede Moyſes declareth that God was ſorie when he ſaw that men were corrupted after that faſhion. Behold (ſayth he) God repented that euer he made man. Not that there is any chaungeableneſſe in God to repent him of his doing: for he had well foreſeene al things before the world was made. But Moyſes ſheweth there, that God miſliketh men when they bee ſo peruerted and turned away from the ſoundneſſe and rightuouſneſſe whiche hee had put into them. Heereby then we ſee that God doeth alwayes acknowledge his workmanſhip in men: howbeit that therewithall hee doeth alwayes vtterly miſlike of their ſinne, the which proceedeth not of him, nor cābe fathered vponupon him. And after this Iob addeth: Hast not thou powred me out like milke? Heere hee ſpeaketh of mannes begetting, whiche is a wonderfull thing whereat all oure wittes are confounded. For to ſay, that of mannes ſeede there ſhoulde ingender a liuing wight, a wight ſo poliſhed as there ſhoulde appeere ſuche an orderly diſpoſition in him, as might rauiſh mens mynds and make them aſtoniſhed at it: ought not God to be magnified therein? what difference is there betweene the originall of a man and the making of a cheeze? For wee ſee, that of milke, after it is ſet togither and curded, folke make cheeze. But who can ſay that a liuing creature, a creature that beareth the image of God in it, a creature that is ſo well framed, ſhall proceede of that which is the groundworke in the begetting of men? Forſomuch then as there ſeemeth to bee no likelyhode that a man ſhould bee formed out of mannes …eede: ſo much the more is it too be ſeene that Gods intent is to be glorified therein. Therefore let vsus bee as it were rauiſhed to ſay. Lord what a workman art thou, that men ſhould be compacted after ſuch manner of dung and filthineſſe, and yet notwithſtanding become ſo excellent a thing? For when wee looke vppon a man, wee muſte needes be abaſſhed whither we will or no. And whereof commeth that? Of a ſhamefull thing and ſuche a one as men are loth to ſpeake of. Ye ſee then that God hath ſo abaced vsus in our begetting, as hee will hauehave his power, ryghtuouſneſſe and wiſdome the better knowne thereby. Lo what Iob hath vttered heere. And for the ſame cauſe he addeth, Lord thou haſt clothed me with fleſh and skin. Now, do theſe things proceede of mannes ſeede? It is nothyng but infection and filthineſſe, and yet notwithſtanding behold how skin, behold how fleſh, beholde how ſinewes [come thereof,] whych are things whereat all the world may be amazed. Seeyng then that God hath packed ſo many miracles togither in one body, and ſheweth vsus there ſo faire and liuely an image of his maieſtie: hauehave not wee cauſe to ſay, Lord, heere are things that farre paſſe all our witte and reaſon? But after that Iob hath ſpoken of mans begetting, he addeth: well then, Thou hast giuen mee life and grace, and thy viſitation hath preſerued my Soule. Heerein he ſheweth how God thought it not ynough too hauehave faſhioned him in his mothers womb and too hauehave gyuen him ſo excellent a ſhape. But beſides this (ſayeth he) thou haſt giuen me life and grace. By thys word lyfe, he meeneth the liuelineſſe and power that is in the Soule. For the body of it ſelfe hath no mouing: it is but a dead thing. Thou therefore ô Lord haſt quickened me: that is too ſaye▪ the ſhape of my body is not the cheefe thing that ought to be magnified in thy worke. True it is that euen in that, a mā may ſee thy woonderfull power and wiſdome. But the Soule is yet more, that paſſeth. And heerewithall, the Soule hath not the common life, ſuche as is in the brute beaſts, whoſe ſoule hath power to feele and mouse, to eate and drinke, and to go and come: not only theſe outwards ſenſes are in man, but alſo there is reaſon, and vnderſtanding in him, and there is truth in him. For we ſee what a number of things the mind that is in man doeth comprehend. Lo why Iob matcheth the word life with the worde Grace: meening thereby that the brute beaſts are not parttakers of the life that is in men, but that there is in men a dignitie farre greater and of much more value. And ſucceſsiuely he declareth that God is the continuer thereof. Thy viſitation (ſayeth he) [or thy looking to it] hath preſerued my ſoule. For when God hath ſet vsus in good ſtate: yet can we not continue vnleſſe he hauehave his hand alwayes reached out ouer vsus. VVhat is too be done then, that wee may continue in the ſtate wherein we be once ſtabliſhed? God muſt be faine to breath his power intoo vsus without ceaſsing, and be continually at hand with vsus. Thus ye ſee why Iob vſeth thys woord viſitation [or looking to:] as if he ſhould ſay, Lord, were it not that thou lookeſt vponupon mee with a fatherly eye: it is certayne that I ſhoulde be vndoone eueryevery minute of an houre. But thou lookeſt to mee continually, thou knoweſt my needes, and thou prouideſt for them. Lo how I am preſerued and maynteyned. And in the end hee addeth: Although theſe things be hidden in thee, and thou keepest them in thyne owne minde: yet know I well that it is ſo with thee. As if Iob ſhould ſay, Lord I knowe theſe things are ſo hygh, as I cannot reach them at all: but yet notwithſtanding, needes muſt I hauehave ſome ame of them: I knowe it is ſo with thee: that is too ſay, I hauehave not ſo perfect a knowledge as were requiſite: but yet neuertheleſſe, I knowe it is ſo. I hauehave ſome taſte of it on my part: whiche ſuffizeth to make me conclude, that thou haſte layde foorthe ſo greate treaſures of thy wiſdome, goodneſſe, and power in mee: as it is impoſſible for mee to value and eſteeme them as they deſerue. But now I ſee how thou handleſt mee. For I am vnhappie, thou haſte ſhet mee heere in prizon, and I ſhall neuer be able to get out. And why ſo? I looke vppon the trouble wherein thou haſte ſet me: and bycauſe I ſee not the end of it, behold I am ſo abaſhed, that although I were rightuouſe, yet durſt I not looke vp too excuze my ſelfe before thee. I am vtterly barred of all [plea▪] like as when a iudge will not admit any allegations, but barreth the partie of his plea, then muſt the partie needs be condemned, notwithſtanding all his replications. Euen ſo is it with mee, ſayeth Iob. For I ſee that although I perceyue not my ſelfe to be faultie: yet notwithſtanding thou haſt puniſhed me greeuouſly as now. But this is ſpoken in reſpect of the exceſsiue hartgreefe whereof we hauehave treated: and yet neuertheleſſe he acknowledgeth therewithal, that if he ſhould come to the ſayd rightfulneſſe of God which is incomprehenſible vntounto vsus: there he woulde not thinke it ſtraunge to be handled ſo. True it is that hee could not conceyue that thing in his owne natural vnderſtanding: and yet neuertheleſſe when he ſhall hauehave conſidered all things well: hee muſt needes reſiſt the ſayde temptation. Yee ſee then in effect what is touched here. And now wee hauehave to conſider and beare in minde, what Iob declareth heere concerning the creation of men, and concerning Gods grace whereby they be mainteyned in their ſtate. Then marke it for a ſpeciall poynt when hee ſayeth, That God hath created vsus as of Clay, and that we muſt …e brought to dust agayne, when he ſhall hauehave withdrawen his grace which he had ſpred out vponupon vsus, and this muſte teach vsus lowelineſſe. For wee ſee how men ſet muche by themſelues, and eueryevery one of vsus could find in his hart to be aduanced aboue the cloudes. VVhy ſo? he that knowes him ſelfe well, ſetteth little by himſelfe. But men through deſyre to purchace eſtimation, do ſhet their eyes, and forget themſelues, and paſſe not to conſider what they bee, nor what their ſtate is. It is a wonder that we ſhould louelove ſo well to beguile ourſelues: and yet we do ſo neuertheleſſe. So muche the more muſt wee marke this leſſon, which bringeth vsus backe to that point which wee woulde not come at by our good will▪ that is to witte to knowing that God tooke vsus out of myre and dirt. Behold what we be. Let men go vaunt themſelues, and ſay they hauehave ſome worthineſſe and vertue in them: yet muſt they be faine in the end to knowe that it is but dirt and myre. And wil not this ſerue to make vsus itoupe? we muſt returne too the ſame ſtate againe. Not that God will leaue vsus there, for we hope for the reſurrection: but I ſpeake as now of that which is in our owne nature. I ſay that all that euer is woorthy too bee made account of in our body, is but as a building of mud. If we hauehave any liuelineſſe in vsus as nowe: ſoothly it is but as the greenneſſe of graſſe, as the Prophet Eſay ſayeth. VVe floriſh awhyle: but our floriſhing fadeth out of hand. So then, if we looke but to the order of nature: death diſpatcheth all that euer is of any worthineſſe in men, in ſo much that all returneth into myre, and dirt, and earth. Sith the cace ſtandeth ſo: let vsus learne to record this leſſon▪ oftentymes, that we may ſhrinke in our hornes, and not be puffed vp with vayne ouerweening as moſt men are, but take our ſelues too bee beholden vntounto God for all that wee hauehave, and hold it of hym, and doo him homage for it, without lifting of ourſelues vp againſt him. For wee ſhould bewray too villanouſe an vnthankfulneſſe in vsus, if we ſhould take vponupon vsus the honour that belongs to God, or vſurp the things wherein we hauehave no part at all. So then let vsus be fully reſolued of this: namely too know from whence we came, and whither wee muſt returne. The thing is meetly common of it ſelfe: howbeit foraſmuch as we practize it ſo ſlightly: therefore the holy ſcripture ſpeaketh often of it. Furthermore on our parte, alſo, let vsus learne to conſider Gods infinite goodneſſe towards vsus, better than we hauehave done, bycauſe we be ſo defyled. For if we looke vponupon the metall where of men are made, and vponupon the ſhape that is giuē them, and compare the one with the other: the ſame will giuegive the greater gloſſe too that whiche God hath put in them. If God had made vsus of the ſubſtance of the Sunne, or of the Starres: or if he had made ſome heauenly ſubſtance to take men out of: truly wee might hauehave cauſe to ſay that our beginning was honorable and thereby the grace of God ſhould alſo be ſomewhat diſgraced: but when mē bethinke them of dirt & myre, who will regard that? Behold a thing that importeth reproche: men will ſcarſe vouchſafe too caſt their eye vponupon myre. If wee hauehave any dirt hanging about vsus, yea euen vponupon the hem of our garment, wee be defyled: if we hauehave it on our hands, we cannot abide that: but if we hauehave it on our face, that miſlikes vsus worſt of all. And yet what are we? we are all wholly of clay. VVe hauehave not ſo much as one rag of our garment, or heele of our hoze, or peece of our ſhoeſoles, but it is clay: wee are nothing elſe but dirt and myre both within and without. And yet notwithſtanding, when we come to the conſidering of the wonderfull woorkmanſhip which God hath put intoo vsus (as I hauehave ſayd already) therein we hauehave occaſion too acknowledge Gods goodneſſe, power▪ and wiſdome ſo much the better and cleerelyer. Ye ſee then that whē men behold from whence they came, they ought to caſt down their heads, and vtterly to abace themſelues. And againe conſidering who they be, and to what ſtate and degree of honoure God hath aduaunced them: they ought to be rauiſhed vntoo wondering, and to magnifying of God, acknowledging themſelues ſo muche the more bounde too him, for that he hauing taken them out of ſo baſe and deſpyzed a kind of matter, hath notwithſtanding put intoo them his ſo preciouſe, hygh, and noble grace, that of force (euen ſpyte of their teethe) they muſte needes confeſſe. Behold here how God vttereth himſelfe to the full. And ſo, as oft as we think vponupon our ſelues, let theſe two things come to our remembraunce, namely the matter where of we be made, that the ſame may rid vsus of all pride and bereeue vsus of all loftineſſe: and alſo the woorkmanſhip that god hath put into vsus, to the end we may the better know, how much we be beholden and indetted to him: and lette eueryevery of vsus crye, Alas Lord, wee bee not able to comprehend the hundredth part of the benefits which thou beſtoweſt vponupon vsus. Thus ye ſee what we hauehave to remember for the firſt place. And herevpon it behoueth vsus alſo too conſider what Iob addeth here, when he ſayeth▪ Thou hast poured me out like milke, thou haſt faſhioned me like a cheeſe in ſetting me togither, and thou hast clothed me with skinne and bones. Truely his phraze of ſpeeche ſeemeth ſomewhat ſtraunge at the firſt bluſh. And how ſo? Had the holy ghoſt no fitter things to ſay? had he no better kind of ſpeech to expreſſe what the begetting of men is? Theſe are thinges that ſeeme not anſwerable nor agreeable to the maieſtie of God. But it is not for nought that Iob ſpeaketh ſo. For (as I hauehave ſayde heeretofore) men muſt be abaſed be they neuer ſo loth, or elſe they would alwayes be ſo puffed vp with pryde, as they could neuer come to this cō ſideration (whiche notwithſtanding is needefull) too thinke, what is it that God hath put intoo vsus? and what would become of vsus if he ſhould withdraw his grace, and quite ſeparate himſelfe from vsus: Men will neuer come ſo farre, but by force. And therefore it behoueth vsus too bee brought to this myre and dirt, that are ſpoken of heere. True it is that they which are ſuttle, (that is to ſay, which weene themſelues to be wiſe in their owne brayne) wyll take exceptions heere, that this manner of ſpeech (too their ſeeming) is not ſuch as they would hauehave wiſhed it. For if ye aske the philoſophers they wil ſpeake after another faſhion. But God knew what could edifie vsus beſt. For the matter ſtandeth not vppon diſputing of ſuttle ſcholepoynts, nor vponupon making of vsus philoſophers: but vppon lerning how much we be bound vntounto God, and vponupon the exercyſing of our ſelues in the two pointes that I hauehave touched: which are, that on the one ſide wee ſhould bee aſhamed of our ſelues, and of all that is our owne, and be abaſſhed by beholding what our owne nature is: And that on the other ſide we ſhould bee rauiſhed with the knowledge of Gods goodneſſe and grace, in making vsus ſuche as wee bee, and of ſo goodly and excellent a woorkmanſhip. This (I ſay) is the thing wherevnto it behoueth vsus to apply our indeuer: and not to be curious in inquiring by peecemeale for the cauſes, reaſons and meanes that are in the begetting of men. For why? can our wit attayne too them? Verely when the philoſophers diſputed of theſe things, they ſayd that Gods working in the begetting of men muſt needes be extraordinarie. For there is no apparant reaſon how he ſhould take ſo perfect and excellent a worke as mans body is, out of a thing that is ſo bace of it ſelfe. And although the philoſophers ſay well, that if a mā will hauehave any thing in nature, it muſt begin of corruptiō: yet notwithſtanding ye ſee it is a fayre beginning, & that is cleane contrary to mannes reaſon. It is true. But it was Gods will to ſhewe them, that euen the wiſeſt of them ſhal be graueled, when they come to the beholding of his works. Neuertheleſſe God graunteth to the philoſophers in the meane while, too vewe and conſider many things, which ſhal not be vnderſtood of the common people and the vnlearned ſort: but Gods meening here, is not to call vsus to ſuch a ſchoole. VVhat then? he ment to ſhewe the things that is auaylable for our ſaluation: which is, that we ſhuld firſt know what we our ſelues are, and of what mettal we be made: and ſecondly, that in reſpect of the workmanſhip that is in vsus, wee ſhoulde behold the ſhape that God hath giuen vsus to glorifie him withall, to the end that none of vsus, nother great nor ſmall, learned nor ignorant and ſimple, ſhould hauehave any excuſe at all. For if God had treated of things ouercunningly: the great clearks would hauehave ſurmiſed that they had atteyned too ſuche knowledge by their owne ſtudy, or by reaſon of their greate diſcretion aboue other men. But God ſetteth downe things heere in ſuch a ſenſe, as there needeth no deſcanting vppon them afterward, nor any ſuch great ſpeculation, as the vnlearned myght ſay, I neuer went to ſchoole. There needeth no greate learning nor skill too vnderſtand what is ſayde heere. Yee ſee then that the greate clearks ſhall be the more blame worthy, if they perceyue not the things which the ignoranteſt perſons ought too knowe. And they alſo which hauehave not gone to ſchole, ſhal hauehave no excuſe to cloke themſelues withall, bycauſe the things that God ſetteth downe here ought to be knowne to vsus all. Thus ye ſee how we ought to inure ourſelues to the ſpeech whiche the holy Ghoſte vſeth heere by the mouth of Iob, when he ſayeth, that God hath clothed man with skin and fleſh, and knit him togither with bones and ſinewes. For it ſerueth to expreſſe better, what hath bene ſayd afore: that is to wit, what difference there is betwene the ſeede of man, and that which we ſee in mannes body. Ye ſee the ſeede is but filth and corruption and ye ſee the fleſh is liuely: ye ſee there is skin, there are ſinewes, there are bones. Let vsus conſider a little what manner of workmanſhip there is in mens skinnes. The very heathen were forced to ſay, that ſuche as knew not that there is a ſoueraine Godhead, might be conuicted thereof euen by one only nayle of a man without going any further. Ye ſee our nayles are as it were ſuperfluouſe in our bodies: and yet notwithſtanding, if wee looke well vppon our nayles, we ſhall ſee a wonderfull workmanſhip in them. For they ſerue to arme the fingers, that they may be put to worke, and hold whatſoeuer is neceſſary by bowing of the fingers. Therefore it is certayne that a mannes nayle which is but a ſuperfluitie, is a lookingglaſſe of Gods prouidence to vsus, ſo as in the ſame wee may perceyue, that he hath wrought in ſuche wiſe in vsus, as it is vnpoſsible for vsus to knowe the hundredth part of the woorkmanſhip that hee hath put in vsus. Ye ſee then what is vttered here: namelye that there is greate oddes betweene the ſeede whereof men are begotten, and the things that are to be ſeene in mannes body. But yet the cheefe thing is the Soule. And that is the cauſe why hee ſayeth, Thou haste clothed mee. For hereby Iob meeneth, that the cheefe part of men conſiſteth not in the ſhape that is ſeene with our eye, but in that which dwelleth within it. For what importeth this manner of ſpeeche, and what is ment by ſaying, Thou haste clothed mee? It muſt needes be ſome gueſt that is lodged in our bodie. And who is this gueſt? It is the Soule. VVee ſee then that the cheefe part of men is the Soule which God hath put into them. There is ſo excellent woorkmanſhip in the body: as wee muſt needs be aſtonied at it: and what is to be thought then of that which ſurmounteth it, and is farre higher, and of muche greater woorthineſſe? Beholde the degrees whiche wee hauehave too remember. So then although this manner of ſpeeche (as whereby God meant too teache the verieſt idiots) bee rude and groſſe: yet notwithſtanding we ſee things ſtill in them which are able to moue vsus throughly to ſet our whole mynd vppon them, though we were the ſharpeſtwitted and fineſtheaded in the worlde. But yet Iob expreſſeth further what the excellencie and woorthineſſe of the Soule is, when he ſayeth, Thou haste giuen mee life and grace, and thy viſitation hath preſerued my Soule. VVhen hee ſayeth, thou haſte gyuen mee life: he ſheweth that the body were nothing (no though it hauehave ſo goodly and wonderfull woorkmanſhip in it) if it had not the liuelineſſe that is ſhed into it. Forſomuch then as God hath quickened vsus: therin he hath vttered his great goodneſſe, and we ought to glorifie him the more therein, and to acknowledge ourſelues bound vntounto him beyond all meaſure. True it is that wee hauehave muche more in vsus than common life: and if there were no more but that ſame mouing, it were much of it ſelfe. Let vsus behold the brute beaſtes. It is a great matter to ſay, beholde a beaſte ſhall come of ſeede, that is too ſaye of corruption: and although it hauehave not that which is in man (I meane euen as touching the bodie) yet hathe God put this mouingneſſe into it. VVee ſee that in the nouriſhment of beaſtes when they hauehave eaten graſſe, the ſame turneth into bloud, into milke, and into fleſhe, and afterward when the beaſtes bee killed, they feede vsus likewiſe. VVhen we behold all theſe things, euen that verie Beaſtlife (as a man may terme it) beare witneſſe of Gods moſt excellent power and wiſedome. But there is much more in men than life. And that is the cauſe why Iob ſayeth expreſly, that God had giuen him life and grace. For heereby he doth vsus to wit, that the life of men is matched with vnderſtanding and reaſon. And therefore it is ſaide in the firſt chapter of Saint Iohn, That life was the lighte of men. VVhen Iohn declareth that all thinges are quickened by the worde of God, and that the ſayde externall wiſedome whiche is in God is the welſpring of life and power: hee ſheweth that men hauehave not onelyonly life, ſo as they can eate and drinke: but (ſayeth hee) there is alſo a light ſhining in them. By this worde light, hee meeneth that the image of God is imprinted in vsus, bycauſe wee hauehave vnderſtanding and reaſon, bycauſe wee diſcerne betweene good and euill, and bycauſe men are borne to hauehave ſome order and common ſocietie amōg themſelues, ſo as euerie man hath a conſcience of his own too tell him what is euill and what is good. Yee ſee then howe God hath graunted men a prerogatiue, whiche is, not onelyonly that hee hath giuen them life: but alſo inlightned their myndes, in ſuch wiſe as they iudge and diſcerne, yea and take holde of eternall life. Then if wee conſider well what is in men: it is certeine that wee ſhall wonder. But there is nothing whereat we ſhall be more aſtonied, than at the reaſon which God hath put into vsus. For ye ſee that if a man heare of things that he neuer ſawe, hee conceiueth them in his mynd. VVhen men looke aforehand vntounto thinges that are to come, and compare them wyth things paſt, they commit all of it vntounto memorie. And againe when anye thing is read or reported to them, they alſo iudge of it. Thus ſee you how God hath indued men with a grace that can not bee valewed ſufficiently. And therefore let vsus learne too conſider well what God hath giuen vsus, and we ſhall hauehave cauſe ynough to glorifie him, yea and wee ſhall not neede to paſſe out of our ſelues for it. And heere alſo yee ſee why Saint Paule in that goodly Sermon which hee made in the Citie of Athens ſayth that men neede not to go farre to learne to knowe God. For ſayth hee) it is in him that we hauehave our being, life, and mouing. And if wee be blinde, let vsus but fall to groping and grope with our handes as a poore blinde man doth in the darke. For although he ſee nothing at all: yet he gropeth about him, and thereafter taketh his way. Therefore if wee bee blinde (ſayth Saint Paule) yet may wee grope out Gods workes, in as much as he hath giuen vsus wit and reaſon: ſo that wee bee vtterly vnexcuſable if wee make not this grace auailable, where of mention is made heere. And in concluſion wee muſt alſo marke well howe Iob ſayeth heere, It is thy viſstation ô Lord, that hath preſerued my Soule. Hitherto hee hath ſpoken of that whiche wee may ſee in our creation or begetting. VVhen any of vsus is begotten: then doth the myre ſhewe it ſelf: that is to ſay, we be full of infection and filthineſſe. And therewithall appeereth alſo the ſayde workmanſhip which God hath put into it, both in reſpecte of body and ſoule. But what for that? If God preſerued vsus not, wee ſhould needes periſhe euerie minute of an houre, as it is ſayde in the Pſalme: Lorde when thou ſendeſt forth thy Spirit all things are renewed: and when thou withdraweſt it, all thinges goe to wrecke and decay. God then muſt bee ſayne to mainteine vsus, too looke vntounto vsus, and to bee alwayes at hande with vsus: or otherwyſe we be vtterly vndoone. Beholde heere a poynt that is well worth the weying: namely this viſitation of Gods in looking to our ſoules. And the ſoules are ſpoken of preciſely by name. VVhy ſo? If he had ſayde, Lord thy viſitation preſerueth my body: my bodye ſhall not goe to the graue at the firſt brunt, and why ſo? euen bicauſe thou mainteineſt it by thy power: if there had beene no more but that ſayd, it had bene muche: but it is farre more without compariſon when Iob ſpeaketh of the Soule. And why? For it ſeemeth vntounto vsus, that our ſoule hath of it ſelf the power to quicken our body, and to giuegive it liuelyneſſe. And this is partly true. But it behoueth vsus to vnderſtand moreouer, that our ſoules are not immortall of their own power, nother is the life of them incloſed in themſelues, as though it had his roote there. VVhere is their life thē? In God. So farre forth then as God, putteth any drop or ſparke of life into mennes ſoules: ſo farre forth hauehave they liuelyneſſe in them, and not otherwiſe. Thus yee ſee what wee hauehave to marke vponupon this ſtreyne. And ſpecially let vsus hearken what the holie Ghoſte meant to expreſſe by this worde viſitation: which is that God mainteineth vsus continually, and looketh to vsus to preſerue vsus, or elſe we ſhould goe to wrecke. The Philoſophers can well ſay, that God hathe created and faſhyoned vsus, and that wee hauehave our beeing of him: but therewithall they are of opinion that after God hath ſet vsus in our race, eueryevery man guydeth and gouerneth himſelfe. Lo howe they deface the goodneſſe and power of God: and vntoo the ſame loudneſſe are all men inclyned. So muche the more then ſtandeth it vsus in hande, to marke well this word viſitation: which importeth as much to ſaye, as when God hath put vsus into this worlde, hee letteth vsus not alone there, as if he ſhould ſay, walke yee eueryevery one as ye can: but he abideth with vsus continually, and hath his hande alwayes ſtretched out to breathe his power into vsus, to the intent we ſhould not miſcarie. Therefore ſeeing wee can not continue, except he hauehave his eye alwayes vponupon vsus to viſite vsus and loke to vsus: wee muſte learne to rule our life in ſuch wyſe, as if we were euermore in his preſence. And for as much as the ſame aſſureth vsus of Gods infinite goodneſſe whiche hee ſheweth towardes vsus: let it make vsus to walke in the feare of him, to magnifie him, and to yeelde him his due praiſe.
And nowe let vsus caſt our ſelues downe before the face of our good God, with acknowledgement of our faultes: praying him too make vsus perceiue them better, that wee may be ſorie for them, and be ſo greeued, as wee alwayes ſeeke the remedie of them, which is, his reforming of thē by his holie ſpirite, that like as he hath created vsus mortall men, ſo he will make vsus members of our Lord Ieſus Chriſt that we may be repayred after his image, and that he loke not at that which hee hathe put into vsus by nature, but at that which hee hath put into vsus by his grace, whiche ſurmounteth all, ſpecially ſeeing he hath voutſaued to make vsus new creatures to inherite his heauenly kingdome. And [further let vsus beſeech him] not onelyonly too continue the good that he hath begonne in vsus, but alſo to increaſe the ſame till it bee come to full perfection, and in the meane time beare with our infirmities, that although we be guiltie before him, yet he will not condemne vsus with rigoure, but recciue vsus as his childrē, accordingly as he hath voutſaued to adopte vsus in the name and by the meane of oure Lorde Ieſus Chriſt. That it may pleaſe him, &c.