Sermons on Job, Sermons · Chapter 12 · Sermon 47
The .xlvij. Sermon, which is the third vponupon the twelfth Chapter.
This Sermon is yet ſtil vponupon the. 14. 15. and. 16. verſes which hauehave bene touched in the former Sermon.
WHen we ſee the things come to paſſe which are reherced here it ſeemeth to vsus that God gouerneth not the worlde but that all goeth at aduēture, or rather that ther is no reaſon or purpoſe why God ſhould do ſo: and we could find in our hartes (if it lay in vsus) to ſet him foorth a new leſſon, and to point him what hee ſhould do, and to correct him as though he did amiſſe. Ye ſee then, that mens wits are out of order, and that they are ſo raſh as they could find in their hartes to controll God. But contrariwiſe, heere Iob meeneth to auow the mighty power, prouidence, and wiſdome of God, whereof mention hath bin made. Therefore he telleth vsus, that when wee ſee things ſo out of order in the world: we muſt not father any thing vppon fortune, but aſſure ourſelues how it is God that ſitteth aboue and guideth all. Beſides thys, although we thinke it ſtraunge that he ſhould worke ſo yet let vsus not be ſo preſumptuouſe as to reply againſte hym, but let vsus honour the ſecrete and incomprehenſible wiſdome that is in him. Thus ye ſee the two points which he fathered vponupon God heretoſore: that is to wit, That it is he in whom is al power, & that it is he in whom is al counſel, wiſdome, & skil. He hath ſet down theſe three words purpoſely, to repreſſe mens foliſh preſumptuouſnes in taking vpō thē to hauehave more diſcretiō & reaſon thā god, & in miſliking his doings thogh they find thē good. Therfore it behoueth vsus to marke well Iobs drift: whiche is to make vsus know Gods prouidence in all things that are done in this world. Neuertheleſſe, to know that god gouerneth, is not all that we hauehave to doo. But wee muſt alſo graunt him the wiſdome that hath bene ſpoken of. True it is that oftentimes we may perceiue ſome reaſon of Gods works, and he alſo will hauehave men to knowe why hee doeth ſome one thing or other: but that is not alwayes: nother muſte wee make a generall rule of it. Sometimes God blindeth thoſe that hauehave forſaken his truthe: verie well, That is a vengeance that is euident, and we knowe that men hauehave well deſerued that God ſhuld vtterly bereue thē of all knowledge, bycauſe they had no mind to be taught at his hand. But ſometimes we knowe not wherefore God taketh away his word, and it daunteth vsus, in that cace it behoueth vsus to reuerence his ſecret determinatiō: and although we knowe not as yet nother the reaſon nor the end of his worke: yet muſt we acknowledge and confeſſe that he cannot bee but righteous. And yet in the meane whyle let vsus bethinke vsus of the weakeneſſe of our wit, to the intent that we preſume not to ſhut vp, ne bee deſirouſe to meaſure the thing that is infinite, by our owne capacitie. Now let vsus lay foorth the things particularly which are ſet downe here. It is ſayd, that if God breake downe, no manſhall buyld vp. VVhereby is meant, that if Gods hand be againſt vsus although wee had that help of all creatures, all of it ſhall not boote vsus, but wee muſt needes periſhe. Behold in effect what is conteined in this ſentence. At the firſt bluſh wee may well ſay it is ſo: but we be not yet touched. Ard for proofe heereof, If God ſcourge vsus, wee bethinke vsus not with whome wee hauehave too do: but wee go to ſeeke meanes to ſuccour our ſelues, and it ſeemeth too vsus that we may well ſhifte off the miſcheefe by our owne cunning, or if ſo be that men bee willing too helpe vsus. True it is that God forbiddeth vsus not too thinke vppon our ſelues, to ſhift for our ſelues, and too hauehave a regard how too remedie things: yea hee maketh this dealing too auayle: howbeit not after ſuche maner as wee hauehave bin inured to. For when God afflicteth vsus, the firſt remedie is to humble ourſelues vnderunder his hande, and too ſeeke atonement with him. This done, we may well deſire him too giuegive vsus meanes too prouide for our neceſsities. But to arme ourſelues againſt him, is not the way to warde the blowes of his hande. Thus yee ſee what were our dutie. But cleane contrary to this kind of dealing, we ſee there is nothing but rebelliouſneſſe in thys worlde when God intendeth to humble it. Then if wee mynded thys doctrine throughly, we ſhould not vſe ſuche maner of dealing as we do. For it would come thus to oure remembrance: will God caſt vsus downe? and who is hee that can build vsus vp againe? therfore muſt he hymſelfe be faine to put to his hand. And ſo, hauehave we offended him? Let vsus craue pardon of hum, to the end he may hauehave pitie of vsus. And though his iudgements be hidden from vsus: yet muſt we humble our ſelues vntounto hym, to the ende that he may receyue vsus ſo caſt downe. And in deede wee ought too gyue good eare to the threatenings whiche God vttereth to this purpoſe againſt the reprobates: as when he ſayeth that he will caſt downe Edom, aud that if any man labour to ſet it vp again, it ſhall be but loſt labour. Heerein we ſee that if Gods hand be againſt vsus, all the ſuccour that commeth to vsus by men or by creatures muſt needes be vaine and vnauaylable. VVee may well hauehave them (to our ſeeming) to maynteyne vsus: but wee ſhall finde no profit in them: all ſhall go cleane contrarie too our expectation. Moreouer it is ſayde of Babylon, whoſoeuer will build it vp againe, muſt lay the foundation of it vppon his firſte borne: that is too ſay, All they that will reſiſt Goddes iudgement, ſhall followe thoſe that hauehave beene puniſhed afore them, and keepe them company themſelues. Therfore let vsus bethink vsus well, and let vsus deſire to be ſtrengthened by the hand of God, and mainteyned in our ſtate by the ſame. For without that, we muſt needes periſh: yea though all the world were on our ſide, as I hauehave ſayde already. And heere yee ſee alſo why it is tolde vsus in the Pſalme, that men may well take vppon them to buylde, when they hauehave all thinges at commaundement: but yet can they not go forward with it, for God will make all to go backwarde, if hee bliſſe them not. And no doubte but that in this word Buyld, Iob comprehendeth all that concerneth mans ſtate: as if he had ſaid, That it belongeth only to God to build vsus vp: whenſoeuer he hath ſet vsus in any trade, we muſt be ſtabliſhed in the ſame by his power: and when he liſteth too throwe vsus quite downe and too bring vsus vtterly to nought, we may well be doing, but all that euer man can do for vsus ſhall be vtterly vnauaylable. Contrariwiſe if God bee on our ſide, wee may deſpize all things that are againſt vsus. Againe, if God be our enimie: Lette vsus hauehave all the commodities that can bee, and they ſhall all turne to our confuſion. Thus much concerning this point. It is ſayd immediatly, That if God locke vp a man, no body can let him out. As if Iob ſhoulde ſaye, that it belongeth onelyonly to God to giuegive vsus libertie: ſo as if hee liſt, although we ſeeme to hauehave both handes and feete at libertie, we ſhall bee forclozed from all oure limmes, and wee ſhall not bee able to ſtirre one finger: And although men labour to drawe vsus out: yet ſhall they not auayle at all, ſo long as God holdeth vsus inclozed and ſhet vp. Fynally he betokeneth that which I hauehave touched already: that is to wit, that God muſt bee fayne to fauour vsus, or elſe all will go wrong with vsus, ſo as we ſhall but waxe worſe and worſe: inſomuch that if we tumble not right downe at the firſt blow, yet ſhall we be digged downe by little and little till God hauehave vtterly conſumed vsus. After he hath ſpoken ſo, he addeth foorthwith, that If God hold backe the waters, and ſtop them, there will be drought and that if God list to le… the waters looce, there ſhall be fluddes, to beare al afore them, as it were to rake vp the earth, that there ſhall bee nother trees nor houſes left vnouerthrowen. And Iob ſpeaketh purpoſely of holding the waters and of letting them go, bycauſe wee knowe not Gods hand ſufficiently when it worketh all after one rate wherewith wee are acquainted. Doeth the Sunne ryſe in the morning? That is an ordinarie thing with vsus, we thinke not of it, nother doeth it waken vsus ſufficiently to come vntounto God. Doth hee ſende any Rayne? That commeth not in our minds. VVhen we ſee it rayne, if a man aske vsus who ſent it, we will confeſſe well ynough that it is God. But yet for all that, this conſideration pierceth vsus not to the quicke, and therefore it moueth vsus not to humble our ſelues vnderunder Gods prouidence, and to acknowledge that all is in his hand, and that he directeth our life. There are very few that thinke of that. So then Iob hath made his choice here of ſuch works as are rareſt and leaſt accuſtomed am…g men. For when we ſee a drought that laſteth, then eueryevery man is touched. If he make faire wether, and rayne now and then in the meane while, ſo as the earth doeth not vtterly drye vp: men thinke not of it. But is there come ſo great a drought as men perceiue that corne cannot growe, it thriueth not, behold the ſeede is dryed vp in the ground and commeth to nothing, there can no frute come of it: if there come ſuch an extraordinarie drought: then ye ſhall ſee vsus touched. Euēſo is it alſo with great rage of waters. If he ſend Showers and they anoy not: tuſh we ouerpaſſe it, and hauehave no regard at all of God. But if there be continuall rayne, ſo as all riuers ouerflowe their banks, and it ſeemeth too be as a new generall flud: then we marke and beare that in mind. Iobs meening then is this, that when things happen in ſuch wiſe as it may ſeeme that the order of nature ſhal change, and that there be ſo exceſsiue droughts as it may ſeeme that all ſhall be burnt vp: wee muſt know that God hath not layd the bridle looce in fortunes necke, but that it is he himſelfe that worketh after that faſhion. Alſo whē there falleth ſo great rayne as it is likely that all ſhall go to hauocke, let vsus aſſure our ſelues that it is God whyche worketh it. But certeſſe as drought may well come ſometimes for notorious ſinnes, ſo as men may perceiue wherfore Gods vengeance lighteth: according as hee threateneth vsus in his law to ſhet vp the heauen in ſuch wiſe as it ſhall be as braſſe, that no drop of moyſture can be gotten thence: and that the earth ſhall become as hard as yron, ſo that the ſeedes ſhall dwin, and the ground ſhall yeelde them no nurriſhment nor hart: and alſo that the ayre ſhall be deafe, that when the earth openeth his cranyed mouth as if it were a thirſt, the ayre ſhall not anſwer it. Our Lord then doeth rightly manace vsus in his lawe, that he will execute ſuch puniſhmentes vppon vsus, verily for oure ſinnes ſake. Neuerthelater it will ſometimes fall out, that wee cannot diſcerne why God worketh ſo, wee ſhall not hauehave any ſuch knowldge as may leade vsus to iudge that it is god which ſheweth vsus the reaſon therof. Neuertheleſſe it becommeth vsus to honour his power and wiſdome, althogh the end thereof be vnknowen to vsus. Then muſt we humble our ſelues in all ſorts: whether wee ſee the earth as it were drowned with water, or whether it bee ſeared vp with drought, let God bee alwayes glorified. And after what maner? Euen by confeſsing that it is he which doth it. For firſt it behoueth vsus to acknowledge his power, and afterward we muſt match his power with ſuch wiſdome, as we do not grudge agaynſt him, nor blame him of tyrannie and outrage. For it is not all one too ſay, It is true that God gouerneth the worlde, and therwithal to imagin a tirannicall power in him. But (as I hauehave touched alreadie) if we will glorifie God aright, we muſt acknowledge him to be almightie: and therwithall we muſt alſo honor his infinite wiſdome whervnto we cannot attayne: in conſideration wherof, the ſame ought not to be made ſubiect to our vnderſtanding, neither ought God to yeeld vsus an account of his doings. But Iob repeateth againe, That in him only is all power, and all skill and rightneſſe. The ſecond word which is ſet here, commeth [in the Hebrue] of Beeing, ſo as it ſignifieth Beeing: and therefore a man may take it for all things that hauehave any ſeeming to be, and yet are not firme and ſubſtantiall: like as the creature may well make ſome ſhewe and ſeeme to flouriſh, howbeeit the ſame is but a ſhadow, it periſheth out of hand, & they thēſelues vaniſhe away vnleſſe God maintaine them. But in God there is an euerlaſting firmneſſe: for it is he that euer hath beene and euer ſhall bee, it is he alſo that giueth power too all creatures ſo as they continue in their ſtate. This ſayde worde therfore is well deriued of Beeing. Neuertheleſſe it is oftentymes taken for Gods lawe, and for inſtruction: and it is alſo taken for a Princes commiſsiō or proclamation. But wee hauehave ſeene heretofore, that Iob ſpeaketh not onelyonly of Gods mightie power, as who ſhoulde ſay, he hath all things in his hand: but alſo he ſayd that he is perfectly wiſe, & that his prouidence is wōderfull. Thē let vsus mark well, that in this ſtreyne he meeneth not to ſpeake of Gods Beeing, but rather of the vprightneſſe or gouernment which he vſeth. For wee knowe that in aſmuch as he is the Iudge of the worlde, he muſt needes gouerne all things vprightly. And ſo it is nothing but a repetition of the matter that had bene delt with before: howbeeit not without cauſe doeth Iob repeate it. For although Gods workes be before our eies: yet is it hard to come too the conſideration of them: and when wee are com to it, wee forget it by and by, if the remembrance thereof be not refreſhed in vsus. Then let vsus marke well, what this ſentence meeneth: that is to wit, that in God is all power, and alſo that the gouernment of the worlde belongeth to him, too order all things with indifferencie & vprightneſſe. VVhē wee ſhall hauehave recorded this leſſon throughly, wee ſhall hauehave profited greatly, not onelyonly for a day, but for all the time of our life. Alſo there is one ſpeciall cauſe for whiche Iob repeateth this leſſon. For his intent is to enter into other of Gods iudgements which are ſtraunger to vsus than thoſe that he hath ſpoken of, and ſpecially when hee ſayeth, That both hee that deceyueth, and bee that is deceyued, are both in Gods hande. Yee ſee heere a thing that ſeemeth agaynſt all reaſon, namely that God hath the deceyuers in his hand, and that he driueth them thervnto. This ſemeth to be a point vtterly repugnant to his nature. Iob thē hath purpoſely vſed this preface, as it were to brydle vsus, that we ſhould not r…ſh headlong agaynſt God: and that although wee bee troubled wyth ſome temptations at the firſt brunt: yet notwithſtanding we might be reſtreyned, that we become not like many wilde beaſts which lift vp themſelues agaynſt God, rayling at him, and blaſpheming him if hee will not ſpoyle himſelfe of his owne mightie power: inſomuch as wee ſee howe they are not aſhamed to f…ſh out this villanous and curſed ſpeeche. That they will not beleeue that God is rightuous, if he bee the doer of all things, ſpecially ſo farre foorth as to driue forwarde the euill. For by that meanes (ſay they) he ſhoulde be the author of ſin: and who is he that hath ſhewed that vntounto them: It is euen as much as if they would frame God to theyr owne fancie, bycauſe they comprehende not hys wonderfull wiſedome to honour the ſame though it bee hidden from vsus. Yee ſee then howe they be but arrogant beaſts, which cannot agree that God ſhould be almightie, except they might make him ſubiect too their owne faſhion and fancie. And (as the common prouerbe ſayeth) none ſo bold as blind bayard. O (ſay they) behold I conceyue it not. And who art thou▪ we hauehave ſeene this in ſillie fooles. For although they play the doctors in ſome one ſcience or other: yet notwithſtanding they bee ſo ouerignorant, as it is pitie to ſee, and a man may perceiue how there is nothing but beaſtlyneſſe in thē, yet neuertheleſſe they will be ſo bolde as to ſay, I vnderſtand it not, & therfore I cānot agree thereto. But although it were the wiſeſt and wilyeſt man in the worlde, yet ought men to ſpitte in his face and to abhorre him if hee dare ſet vp his briſtles after that maner agaynſt God. Now then we ſee that Iob hath giuen vsus a good and profitable leſſon: namely that whereas he ment to ſay, that God hath both the deceyuers and the deceyued in his hand: he did put this preface afore it, that all power and skil is in him. Now let vsus come to make compariſon betwene our wits, and Gods mightie power. Are we able to incloſe it in our brayne? If a mā ſhould go about to incloſe it in heauen and earth, it were to narrowe a roome for it. And yet will a man aduaunce himſelfe thither: and I pray you, is it not a monſtrouſneſſe when a man knoweth no more whether there be a creator or no, ne paſſeth what apperteyneth vntoo him? Then let vsus remember wel what is ſaid here, namely that although we think it very hard, that God ſhoulde hauehave in his hande both them that deceyue, and them that are deceyued: yet is it ſo neuertheleſſe. VVhy? For God were not almightie if things might bee done in this worlde againſt his will, and without his medling in them. For how were he almightie. Yes truly, but (will ſome man ſay) what reaſon is there in it? Thou muſt ſeeke the reaſon otherwhere: and bycauſe thou canſt not attayne vntounto it: thou muſt with all lowlineſſe honour that which ſurmounteth thy capacitie: thou canſt not ſtye aboue the cloudes. God muſt be acknowledged to bee wiſe and almightie: and if thou perceyue not the reaſon: well, tarie thou his leyſure with ſilence and quietneſſe, vntill hee diſcouer that thing vntoo thee which as yet is vnknowne. For what is ment by this ſaying, that we ſhall behold that thing face to face, which we cannot ſee now, but as it were through a glaſſe or dimly? would we make the ſcripture falſe▪ Theſe vai… glorious beaſts that deface and darken the prouidence of God vnderunder colour that they conceyue not the reaſon of it, and that they cannot brooke that which is cōteyned in the holy Scripture, would hauehave God to reſerue nothing to the laſt day. And why do they not finde fault with him then, for not making them greater clerkes, ſeing that men perceiue them to be ſo ignorant and dulheaded? Although they make a greate ſhewe, (for they hauehave neyther iudgement nor diſcretion in deed) & although men hauehave them in eſtimation whether it be in way of ſcorn or otherwiſe: yet is it to be ſeene that they be as dull beaſtes as can be. VVhy blame they not God for not giuing them a fyner wit? and for not giuing them the meane to profite better in his ſchoole? For they ſeeme to themſelues to bee the worthieſt men in the world▪ and yet hath God giuē them ouer. VVhy do they not blame him for not handling thē after their owne luſt? For in their owne opinion they bee ſo wiſe men, as the worlde ought to make them too ryde triūphing in chariots: and yet in the meane while they are ſeene what they be. So then they will hauehave ſtore of replies to find fault with God, when they take in hande to bring him to an account. But on our part let vsus kepe that which is ſayd here: namely that wee muſt bee ſo ſimple as to honor Gods prouidence and wiſdome, notwithſtāding that the ſame be hidden from vsus. Furthermore let vsus come to that whiche Iob ſayeth heere concerning him that is deceyued, and him that deceyueth. VVhereas he ſayth that both twaine of them, as well the deceyuer as the deceiued are in Gods hand, he meeneth it not in reſpect that they be his creatures, and hauehave their life of him. For that were a very colde ſaying, and ſhoulde import nothing. VVee knowe he treateth here of Gods iudgementes whiche are incomprehenſible, and whervnto our wits are not able to reach. Nowe then were it ſo ſtraunge a verdite to ſay, that God hath made all men, & that he beholdeth as well the wicked and deceytfull, as alſo him that is deceyued? This were no whit at al without the common order of nature. But wee ſee that Iob ment to wade further: that is to wit, that when any man erreth & is deceiued, the ſame cōmeth not to paſſe without Gods wil & ordinance: and alſo that whē a deceiuer bringeth his crafts & ſuttleties about, god gouerneth them from aboue. As for thoſe that woulde accuſe God of vnrightuouſneſſe, vnderunder colour that he ſuffereth the things that are done by men, but he doth them not himſelfe. I beſeech you do they reſolue this queſtion? For after that Iob hath ſayde, that there is power and vprightneſſe in God, hee addeth that both the deceyued and the deceyuers are in his hand▪ Lo how Iob auoweth Gods mightie power, and that hee hath the gouernment of the world, in ſaying that both the deceyuers and the deceiued are in his hand. If there were but a ſingle ſufferance, Iob had ſpoken very ill. Then muſt it be concluded, that God guideth all things in ſuche wiſe as nothing is done otherwiſe than he hath ordeined. But by the way we muſt beare in minde that which I hauehave touched alreadie, namely that God wil ſometimes hauehave men deceiued, & the reaſō why he wil hauehave it ſo, is apparant: but ſometimes alſo we know not at al wherof it cōmeth, nor whereto it tendeth. And in this cace it behoueth vsus to hold our wits in, and to brydle them, acknowledging our ſelues too ignorant and feeblewitted to atteyne ſo high. That it is Gods wil that deceits ſhould reigne, and that men ſhould be beguiled: the holy ſcripture ſheweth. It is not tolde vsus there that God doeth but only giuegive leaue, as if he ſhuld ſay, I paſſe not, I will not medle with it: but that he cōmaundeth it: inſomuch as he ſayth, who is he that ſhall go out to deceyue: Beholde how God ſeeketh for deceiuers, and will hauehave deceites to hauehave their full ſcope: for ſo ſpeakes the holy Scripture. VVhat gloſe cā be alledged to darkē ſo euidēt a text? And the diuell offereth himſelf, ſaying: I will go & be a lying ſpirit in the mouth of al the prophets to begu…le Achab. Thervpō God ſendeth Satan forth▪ and willeth him to deceyue & to blind both the king & all the people. Now then we ſee wel that God ſhrinketh not into a corner to ſay, I wil ſuffer it to be done: but ordeineth & diſpoſeth it. For otherwiſe (as I ſayd) he were not almighty. VVhē the ſcripture giueth that title vntounto God: it meeneth not that he can do it if he liſt, & that he is at reſt in heauen, & doth nothing: but it meaneth gods mighty power matched with effect: that is to wit, that he is preſent in all things, & that there is not any thing done otherwiſe than hee diſpoſeth it. Yee ſee then after what manner God is almightie. And as for thē that babble ſo, to diſfeate or to reſtreme Gods prouidence, they denie the firſt article of our fayth, lyke witleſſe folke as they be, poſſeſſed with diueliſhrage. Therefore vnleſſe we will make the ſcripture falſe, it is a ſettled point, and we muſt hold vsus to it, that God will hauehave men to be deceyued▪ And it is not ſayd ſo in this text only, but alſo throughout the whole holy Scripture. Aboue others there is a notable place in S. Paule which ought to bee ſo much the more familiar to vsus, bycauſe we hauehave the experience & proofe of it. For S. Paule treating of the ſtate of the chriſtian church to come, ſayeth there ſhall be a falling away, ſo as mē ſhal become renegats after the goſpel hath bin preached vntounto them: & they ſhall renoūce God, & there ſhall be a horrible ſcattering through the whole church: which thing we ſee. Yet notwithſtanding the Papiſts forbeare not to ſay, hath God ſuffered the Churche to erre ſo long a time? Behold, S. Paule telles vsus it ſhould be ſo. Now if the ſame come of God, is it but a ſingle ſufferāce? No no, But S. Paule ſayeth expreſly that God will ſend effectuall errour. He ſayeth not onelyonly that God will let Satā looce to deceiue men: but he ſaith that the deceits and leazings muſt take effect, & that mē ſhall not be able to kepe thēſelues from being beguiled. Then ſee we gods horrible vengeance before our eyes, in that men hauehave bin blynded, ſo as they hauehave not perceyued the lyes and deceits of Satan, but hauehave bin caryed away by thē like brute beaſts. VVhoſe doing was that? Gods. S. Paule auoucheth it expreſly. How beit it is true that in that behalfe there is a manifeſt reaſon. For S. Paule ſayth, that the ſayd ſcattering ſhall happen for mens vnthākfulneſſe: bycauſe they hauehave refuſed to honor God, therfore they muſt be faine to beare the yoke of men, and be ſubiect to their tiranny. They had no mind to obey the truth, & therfore god fed them with lyes, according alſo as it is ſhewed in the firſte chapter to the Romans. For ſomuch then as the world coueteth to be deceiued, yea & ſhetteth his eyes whē God goeth about to inlighten it by his word: needs muſt Satā beguile & miſleade it. But ſomtimes the ſame ſhall come to paſſe & we not know why: if a man demaund the reaſon of it, when he hath made long diſcourſe, he ſhall be at his wits end. Thē let vsus marke wel, that although we perceyue not the reaſon why God doth a thing, yet muſt we ſtoupe downe our necke (as they ſay) and reuerence his mightie powe, raſſuring our ſelues that the ſame is ruled with al vprightnes & indifferencie, notwithſtanding that we be not priuy to it: yea euē at ſuche times as God blindeth men, and raiſeth vp deceiuers to beguile them, ſo as falſe doctrines, abuſes & hereſies hauehave their full ſcope, & God giueth Satāful power to puniſh our ſinnes. Furthermore a man might moue yet many other queſtiōs. How? Is it poſsible that God ſhoulde ſerue his owne turne by Satā? There is nothing but malice & naughtineſſe in him: And beſides that looke vponupon a wicked mā that hath none other intent but to ouerthrowe all goodneſſe and to deſtroy it: and yet he doth it and bringeth it to paſſe: Seemeth it not that hee is acquit, bycauſe his ſeruice hath bene to the accompliſhing of Gods will? Men will moue ſuch queſtions as theſe, which ſerue to grauell oure wits: and for that cauſe, Iob (as I ſayde) hath vſed this preface, Power and dominion are in God: that is to ſay, that forſomuch as he hath al things in his hande: it is reaſon that he ſhould diſpoſe of his creatures at his owne pleaſure: & that forſomuchas he is iudge of the whole worlde, therefore he cannot do amiſſe, nother it is impoſsible for him to ſwarue one waye or other from right dealing. For his will (although it be vnknowne to vsus) is the fountayne of all rightuouſneſſe. VVhen a man hath doone any thing, his doing is examined. VVhy ſo? For wee hauehave a rule aboue vsus, and verely our wittes are changeable from good to euill: yea and (which worſe is) they be naturally altogither euill, crooked, & vntoward, & there is no rightneſſe at all in thē. For we be ſubiect to be caried heere & there by our owne fancie. By reaſon whereof our dooings had neede to be examined, and that there ſhould bee a hygher rule ouer thē. For if mē ſhould hauehave the rule of thēſelues, it is certaine that there would be nothing but cōfuſion in their ſtate. And here yee ſee why the heathē mē thēſelues ſayd, that the lawe ought to be as a God ouer vsus, and that God ought to bee our lawe. But the cace ſtandeth not ſo with God. Therefore when we come to his will: it is the rule of all right. The rightuouſneſſe wherby we muſte be ruled and wherto we muſte be ſubiect, is aboue vsus, but is Gods will aboue that according as I hauehave ſhewed alredie that Gods rightuouſneſſe is after two ſorts: the one as he hath ſhewed vsus in his lawe, by the which he will hauehave the world to be ruled: and the other incomprehenſible, inſomuch as now & thē we muſt be faine to winck whē God worketh, and be content to knowe nother how nor why he doth it. And ſo whē the reaſon of any of Gods doings is not reueled vntounto vsus, let vsus vnderſtand that the ſame is a poynt of the rightuouſneſſe that is in his ſecrete wyll, whiche ſurmounteth the …ule that is manifeſt & knowne to vsus. Verely this doctrine wil be very hard to many mē, but let vsus content our ſelues with that which is auouched to vsus. Seing that the Scripture ſpeaketh ſo, all of vsus muſte anſwer Amen, and acknowledge the thing that is told vsus here: that is to wit, when we ſee folke erre, and deceyuers to hauehave their full ſcope: the ſame happeneth not without Gods prouidence. But beſides this that hath bene ſayd, let vsus alſo bethink vsus of the warning that Paule and alſo the prophet Eſay giuegive: which is, that if men looke well vponupon themſelues, they ſhall not be ſo hardie as to lifte vp them ſelues againſt God, and to checke agaynſt his truthe. For what are we? VVee bee earth and dung. And what an authoritie hath God? So then if men looked well vpō their owne ſtate, ſurely they would not preſume to lift vp thē ſelues in ſuche wiſe againſt God: and alſo, theſe dogges which forbeare not too barke though they cannot byte, would not be ſo bold But let vsus leaue them at that point ſtil. If they cōtent not thēſelues with that which the holy ſcripture ſpeaketh, let them go ſeeke their anſwers otherwheres. For there are that take greate paynes to anſwere their queſtiōs: But that is to no purpoſe. And why? For we tempt God manifeſtly if we deſire to paſſe our boundes. Behold, God telleth vsus that he doth many things, whereof the reaſon is concealed frō vsus as now. If we be deſirous to know the ſame, is it not a forcible breaking of the wall that God hath ſet agaynſt vsus? He hath barred vsus frō it as if he ſhould ſay, ye ſhall not paſſe beyond this: now if wee paſſe it, is it not a plaine deſpiſing of God? So then let vsus not ouer labour our ſelues to content the fond curioſitie of thoſe that auaunce themſelues after that maner againſt God: but rather let vsus lerne to con…ute them after the faſhion & maner of S. Paules ſpeeche, ſaying: who art thou ô man? That one word (Man, Man) is ynough too ſtop the mouthes of all ſuch as lift vp themſelues in that wiſe agaynſt God. For vnderunder the word Man is comprehēded ſo much wretchedneſſe as we ought not only to caſt downe our heads, but alſo (if the earth could open) we ſhould be ſwallowed into the bottomleſſe pit, when we hauehave this diueliſhe pride in vsus of lifting vp our ſelues againſt God. Moreouer lette vsus marke that this doctrine bringeth vsus great comfort, if ſo be that we can applie the ſame too our vſe. VVhen it is ſaid that both the deceiuers & the deceyued belong vntounto God: thereby we vnderſtande that God bridleth Satan & all deceyuers, ſo as we cannot, (without his will,) bee troubled with falſe doctrine, nor with hereſies, nor with any other darnell that ſerueth too turne vsus aſide frō the pureneſſe of the Goſpel. And why? For God holdeth the deceyuers in his hand: yea euen from Satan who is their head, vntounto all thē that ſerue his turne. Seeing that God holdeth them ſo in his hande, it is certaine that they can attempt nothing farther than he giueth them the bridle. And although they attempt, yet hauehave they no aduauntage ouer vsus, bycauſe that thoſe which are deceyued are likewiſe in the hande of God too. Now ſeing we be in his hand, let vsus referre our ſelues vntounto him, & he will not ſuffer vsus to be of the number of thoſe whom Satan ouerthroweth: but we ſhall alwayes get the vpper hand of the lies which he ſhal trump in our wayes. Lo how we ought to practize this doctrine: not in murmuring againſt God, nor in deſiring to make a fond ſhe we and fooliſh brauerie to ſay, Tuſh I will diſpute agaynſt all this, and if a man cannot yeeld me a reaſon of it, I will neuer bowe. Let vsus beware of making ſuch brags: and (as I hauehave ſayde) let vsus rather humble our ſelues to honor that thing with all reuerence, which we know not. And although we ſee things ſo confuzed in the world, as there remayneth nothing for vsus but to fal into deſtruction: let vsus not be afrayd, but foraſmuch as God gouerneth all things, and hath ſoueraine dominion ouer all creatures: let vsus warrant our ſelues in that. For God can well ynough diſappoint the policie of our deadly enemie Satan, and all the crafts and deceits of men, ſo as we ſhal hauehave the vpper hand. On the otherſide, although God liſt too afflict vsus, and ſuffer hereſies to run abrode, ſo as many troubles inſue, and wee ſee all things cōfounded in this world: yet can he full well preſerue vsus that we ſhall not miſcarie. For it is he that muſt giuegive Satans error effect: if he do it not, we be ſenced wel inough: & (as our Lord Ieſus Chriſt faith) it is impoſsible that euer the choſen ſhoulde be turned out of the way of ſaluation. Seing thē that the cace ſtādeth ſo, let vsus put our ſelues into gods protection, & forſomuch as it pleaſeth him to cō mit the charge of our welfare to our Lord Ieſus Chriſt: let vsus cōtent our ſelues therwith, let vsus be at reſt, & let vsus not be toſſed with vnquietneſſe to ſay, how ſhal we ſcape? we be in daūger of vndoing. True it is, that we ought to ſtand vponupon our gard, & be carefull to call vpō God: but whē we hauehave called vpō him, walking in purenes of life, let vsus not dout but he maintemeth vsus in ſuch wiſe as al the troubles in the worlde can doo vsus no harm, that we ſhould not always abide ſtedfaſt in his truth, & the ſame truth be an inuincible fortreſſe to vsus, according alſo as S. Paul ſpeaketh.
But let vsus caſt our ſelues downe before the face of our good God with acknowledgement of our faults, praying him to make vsus perceyue what maner of ones we be, and what our rudeneſſe & brutiſhneſſe is: to the end we may lerne to humble our ſelues vnderunder him, and to glorifie him in all caces, and to walke after ſuch ſort in his feare, as we may thinke all to be good and rightfull whatſoeuer he diſpoſeth of vsus and of all other creatures. And ſo let vsus all ſay, Almightie God our heauenly father. &c.