Sermons on Job, Sermons · Chapter 12 · Sermon 48
The .xlviij. Sermon, which is the fourth vponupon the .xij. Chapter.
17 He putteth Counſellers to the ſpoile, and maketh Iudges dull vvitted.
18 He loozeneth the band of kings, and girdeth their reines vvith girdles.
19 He putteth princes to the ſpoile, and diſtreſſeth the mightie.
20 He taketh avvay ſpeech from the faithfull, he taketh avvay courage from Princes.
21 He poureth out contempt vponupon the noble, hetaketh avvay ſtrength from the mightie.
22 He bringeth hidden things to light, and the ſhadovv of death vntounto open light.
23 He increaſeth people and deſtroyeth them: he enlargeth nations and ſtreitneth them.
24 He taketh avvay the heartes of the gouernours of the earth, and maketh them vvander as in a vvilderneſſe.
25 He maketh them to grope as in the darke vvithout light, and he maketh them to reele like drunken men.
LIke as yeſterday we ſaw that god hath in his hand both the deceyuers & the deceiued: ſo now Iob proceedeth too declare, that the changes & turnings that are ſene in the world, com not to paſſe by haphazard, but by Gods diſpoſition, & that it ſtādeth vsus in hand to knowe, that when the worlde is ſo turmoyled, there is a ſecrete brydle from aboue, ſo as things are neuer ſo confounded, but that God diſpoſeth them as he thinketh good. And hee taketh the notableſt things, that wee might thereby perceyue Gods prouidence the better. It ſhoulde ſeeme that Princes are priuiledged aboue the reſt of the worlde, and that they are (as ye would ſay) ſholed out from the common ranke of men. But Iob ſheweth that God doth there cheefly vtter his power, and will hauehave it too bee cheefly knowne there. If ſome poore man be afflicted, or if there light any aduerſitie vponupon him, there will be regarde had of it: for we be commonly inured with ſuch matters. But when a Prince that ſeemed to be hoyſſed vp aloft, is caſt downe, there we bee more touched, and wee muſt needes eſpye Gods prouidence if we be not to blockiſh. Alſo when they that hauehave the gouernment of the people, become ſo dull witted as there is neyther vnderſtanding nor reaſon in them: that alſo is well worthie to be marked and we loke neerlier to it than if they were priuate perſons. And ſpecially when men hauehave had good wit, when they hauehave had ſome learning and experience, and when they hauehave bene wholy faſhioned to deale with publike gouernment, and afterward are ſodenly become dullards, and are no more the men they were afore: ſuch maner of chaunge is ſo notable, as it conſtreyneth vsus too looke vp vntounto God. And that is the cauſe why Iob ſpeaketh not here of the cōmon people, but of the gouerners. He ſpeketh not of the ſimple ydiots, but of thoſe in whom men hauehave knowne greate wiſdome, inſomuch as they ſeemed too hauehave bene able ynough to hauehave gouerned a whole worlde, and yet notwithſtanding are deſtitute of wit and reaſon. Lo in effect what is ſhewed vsus heere. Howbeit foraſmuch as the talke cōcerneth notable things, & ſuch as import much matter. Iob thinketh it not inough for him to vtter his minde in a word or twaine, but he repeteth it, ſaying, that God putteth the princes, the ſtrong men, and the men of might to the ſpoyle, & that he vntieth their band, ſo as ther is no more ſubiectiō to them, their alliances are nothing worth, whē they hauehave their ſword by their ſide it ſhall fall to the groūd: & (to be ſhort) the meanes whiche the Princes of the earth hauehave, ſhall not ſerue thē to any purpoſe whē God liſteth to pul thē downe. Iob therfore ſtādeth vponupon that poynt, bicauſe [that on the one ſide] there is ſuch a lazineſſe in vsus, and that on the otherſide he ſeeth, we be ſo blind in the thing which we ought to conſider moſt of all. For although we do partly know it to be gods doings when ſuch chaunges happen: yet cannot the ſame ſink in our minds after ſuch maner as Iob ſpeakes of: and although we hauehave well bethought vsus of it, yet can we not make our profit of it. Neuertheleſſe it behoueth vsus to know that if God do ſo gouerne the cheef ſtates of the world, his arme is alſo ſtretched out to the leſſer things, ſo as nothing eſcapeth him: Lo what we hauehave to marke in effect. But (as I hauehave ſayd) whē the cheef ſtates be changed, eueryevery mā will be moued, but anon after we will think no more of it. And indeed we ſee the ſtories are full of that which is conteined here: & yet the world fareth not ſo much the better therby, as to be ſo perſuaded as it ought to be, of gods prouidence, and that hee hath ſoueraine dominion ouer all things. This thing was neuer yet throughly well knowne. And what hath bin the let of it but our owne blockiſhneſſe? For let vsus mark wel that God delighteth not to chaunge, as men imagine the wheele of fortune, nor as heatheniſhe folke ſay, that God playeth with men, as a mā toſſeth the balles at a teniſplay. It is not ſo: but theſe chaunges happen bycauſe me cannot ſuffer God to cōtinue his grace towards them. VVhen all things are ſetled in good plight: behold, men are wearie of their eaſe: they friske, and kicke lyke horſes that are too well fed. They that are in authoritie forget themſelues and deſpiſe God, & they imagine that ther is no more any brydle vpō thē. Lo our Lord ſendeth chaunges into the world bicauſe we cannot abide that he ſhould hold one euen & cōtinuall rate ouer vsus. Again it is for our behoofe that he make vsus to knowe what a one he is, & that we ſhould perceyue him to be the ſoueraine of all his creatures. For although Princes and ſuch as are in honour, abuſed not their ſtate in auauncing themſelues to al vngraciouſneſſe: yet will they be puffed vp with pride, and thinke themſelues worthie to come to that high degree, and hauehave purchaſed the ſame by their owne policie, ſo as God is nobodie at all with them. And on the otherſide we would be of opiniō, that nothing els reigneth but fortune. God therefore muſt bee faine too diſcouer the things that were as good as buried, to the ende wee may knowe how he hath the ordering of all things And that is the cauſe why ſo great alterations happen in the worlde. VVhen a man readeth the Chronicles, he would wonder how it ſhould be poſsible, that whereas had bin ſo great a monarchie, things hauehave bin ouerthrowne in ſo ſmal time, and after ſo ſtraunge a faſhion, as men would neuer hauehave thought. Let vsus loke vpō the firſt monarchies, which were of the Aſſyrians & Chaldies: let vsus take that which was ſo great as the ſtate might well hauehave ſeemed too be euerlaſting, and ſhould neuer hauehave bin ouerthrowne: & we ſhall find the ſame thing that I ſpake of. Loke vpō the Perſians and Medes who reigned ouer all Aſia, inſomuch that if a man had won a hundred leagues of that Countrie, it was nothing. Armyes of fiuehundred thouſand men were in a readines. And theſe things are ſufficiently warrāted, ſo as they be no fables nor things inuented: but (as I ſayde) the certentie of thē is euident ynough. But yet for al that, one Prince with thirtie thouſande men diſcomfited one hoſte of three hundred thouſand, and another of ſeuenhundred thouſand. And how was that? A man would wonder at the reading of ſuch things. Yea, but God had blinded thoſe which had erſt thought themſelues to bee ſo come to the toppe of all ſtrength, as (to their owne ſeeming) no man durſt open his lips at them, and that they had bin able too hauehave ouerwhelmed all their enemies with a blaſt of their mouth. God ment too mocke ſuch a pride. And by that meanes this great monarchie was ouerthrowne, as if God ſhould break a mans girdle aſunder, and his ſword ſhould fall away from him Euen ſo (ſay I) did it befall to the Perſians and Medes, VVell then, hath great Alexander gotten ſuch victories on all ſides? Is he like a thunderclap which ouercommeth a man when he doth but heare the noiſe of it? It is ſeene that God tooke him out of the worlde in the floure of his age. And what remayned of him? Hee had heires males, he had a wife, a mother, and brethren: to be ſhort he had ſo great a kinred, as it might ſeeme that hys race ſhould neuer hauehave fayled: and he had gotten ſuch an Empire, as at leaſtwiſe his children were worthie to hauehave ſucceeded him. For he was no more taken for a mortall man, he was honored as a God, and his men of warre yelded him ſuch a reuerence, as would not hauehave ſticked too hauehave died for him, and for all ins linage. But yet for al that there was not one taile of his whole ofſpring left, al were fayne to go to the ſlaughter, and the blud of them to bee ſhed, like as he had filled the earth with bloud by his crueltie. God rooted out all his houſe. VVhen we ſee this, ſee we not wonderfull iudgements: And as for them that neuer read the holy Scriptures, may they not eſpie ſo diuine a power, as they muſt (ſpite of their teeth) cōfeſſe that there is a God reigning in heauen, who executeth ſuch iuſtice as neuer was looked for? I hauehave alledged but one example: But (as I ſayd) all ſtories are full of theſe things: and yet for all that: how little do men fare the better by them? If a man come to the Empire of Rome: it is a ſtate ſettled in ſuch wiſe, as there was no likelyhood that euer it ſhould be remoued. For they that bare authoritie in the common wealth of Rome, had neuer ſuffered any other bodie too impeache their ſtate, and yet neuertheleſſe the ſame was faine to come to paſſe. And how came it to paſſe that the Empire fell vntounto him that obteyned it? verely euen by ſorce of warre when libertie was oppreſſed. But he that had it, had neither heire nor ſucceſſor after him, that could be ſayde to be Prince or Emperour, inſomuch as it was to be hoped that things ſhould hauehave bin ſet againe in their former ſtate. Notwithſtanding, things were ſo turmoyled, as a child became Emperor. For when Auguſtus Caeſar began to reigne, he had neither wiſedome nor wit, nor any thing elſe, ſo that the Empire was as it were caſt into his lap as he was aſleepe. And in deed when he ſhould hauehave fought in the field he was in his bed, and he had much a doo to rize. Therefore it ſeemed to him that the Emperourſhip fell to him as it were in his dreame. Yet was not this done by haphazard, but it was Gods will to abate the pryde that was in the Citie of Rome, ſo as afterwarde a neatcherd became Emperor, the ſonne of a brothell, who could brag of nothing but that he was his owne brothers ſonne, and that his mother was an vnkindly inceſt. And of whom came they? or of what aunceters? No man can tell from whence they came, whether they were bredde ou… of the earth, or out of the water. Ye ſee then ſo ſhamefull things, as would make a mannes heare to ſtande vp vponupon his head to heare the ſtoryes of them read. But God ordeyned it in ſuch wiſe, too the ende it might the better be knowne that ſuch chaunges happen not but for mens inſtruction, as it is ſayde more fullye in the hundreth and ſeuenth Pſalme Then let vsus marke well how it is not without cauſe that Iob ſtandeth ſo much vponupon this poynt, when hee ſayeth, That God blindeth Princes ſo as there is neyther wiſdome, nor diſcretion nor aught elſe in them, but it ſeemeth that they be bereft of their wits, yea, & that that thing ſhal light vpō them in the minute of an houre, and afterwarde he will cut aſunder their girdle, and theyr ſword ſhall fal from them, in ſuch wiſe as there ſhall be no more force in it. Beſides this, if men hauehave had thē in eſtimation. God maketh thē deſpiſed, inſomuch as it is ſayde, that be poureth out reproch vppon them. Heere are three things▪ wherof two are viſible in mainteyning of princes, & the third is ſecret. The two viſible things are Force and wiſdom, ye ſee a king reigneth: & whēce hath he that authoritie? If he be wiſe, or if he hauehave skilfull counſellers ſo as things be well guided, and that they aduiſe him in hys affayres and lay for them aforehand: beholde that is one meane. The other is, when a king hath men and greate furniture of warre, is well alyed, and hath ſtrong holds in his countrie. Thus ye ſee the two things that we perceiue to be the ſtandards of the kingdomes, Principalities, and ſtates of this world, that is to wit, Force and wiſdome. But God ouerthroweth their force, & ſo becommeth it nothing worth. And he will take away the wiſdome of thoſe that be of great forecaſt, & ye ſhal ſee them all ſo daunted, as they hauehave leſſe wit than little children. There is a third thing which is ſecret to the world: which is, that God imprinteth a certain maieſtie in Princes, ſo as they be honored, and it is not knowne why: according as it is ſayde in Daniel, that when God minded to ſtabliſh the great Empire of Chaldie: he put a feare and terror of it into al creatures. Looke vponupon Balſaſar, and looke vponupon Nabuchadneſar who were kings. God magnified them in ſuch wiſe, as the birds of the ayre ſtoode in feare and awe of them. And wherof came ſuch a conceyt? euen of that, that God had printed his image in them. Conſidering the pride that is in all men, let not vsus think that kingdomes could ſtand ſtedfaſt, except God mainteyned them by the meanes aforeſayd. EueryEvery man would be a Lord, and no mā would beare the yoke. There is ſuch ſtatelineſſe in the nature of all men, as eueryevery man eſteemes himſelfe worthie to be a king. How commeth it to paſſe thē, that men ſuffer a ſmal number or ſome one alone to reigne ouer them, but bycauſe it is Gods wil that that order ſhould be among mē? And now it is ſayde, that God will poure out contempt and reproch vponupon thoſe that hauehave bin noble, and whom men hauehave reuerenced, ſo as God will make them a laughing ſtocke, inſomuch that men ſhall flout them, and make none account of them. VVhy ſo? Bicauſe it belongeth to him to ſet vp, and to pull downe. Therfore let vsus marke well the three things that are ſpoken of here. Do the Princes of this world truſt in their munitions, and fortreſſes, in their people and reuenewes, and in all that can be had to mainteyne them? O, it is ſayd that God will cut their bandes aſunder, abate their forces, and vnbuckle their girdle. So then it is in vaine for princes to think that they ſhall continue euer bicauſe they bee well ſtored, fenced and furniſhed with all things at their hartes deſire. For as ſoone as God ſhall but blowe vponupon them, nothing ſhall auaile thē. If Princes truſt in their wiſedome, it ſhall happen to them likewiſe. And we ſee alſo how the Prophets mocke at the vaine ouerweening that was in the vnbeleeuers and enemies of God. VVhere are the ſage counſellers of Pharao? Hath not Egypt had the renoume vntill now, in ſuch ſort that if there were any greate policie in the worlde it was there? And behold they be dulled & bereft of diſcretion, and howe are they vaniſhed away in that wiſe? who would hauehave thought it? It is God that hath done it, ſayeth the prophet Eſay. So then, let thoſe that be the great ones of the worlde learne to humble thēſelues, & let them not bee caried away with this fonde ouer weening, as though they were able to mainteyne thēſelues by their own wiſdome and ſtrength: for wee ſee that all that geere is but ſmoke before God. But if the great men of the world cā not yeelde themſelues therevnto: nor herken to this doctrine, at leaſtwiſe let their example ſerue for our inſtruction: let vsus thinke vponupon it, and be it knowne vntounto vsus that God hath ſhewed vsus no ſmall fauour in that hee ſetteth Kings and Princes vpō the ſcaffold to teach vsus, to the end that eueryevery of vsus ſhould humble himſelfe and walke aduiſedly, knowing that God gouerneth all things, and that he diſpoſeth of his creatures at his owne pleaſure. Then ſhall Princes be blinded: but in their perſones God giueth vsus a profitable inſtructiō if the fault be not in our ſelues. The little ones therfore muſt vnderſtād that it is a ſingular fauour that God ſheweth them when he teacheth thē ſo in his ſchoole, and in the meane while leaueth thoſe a far off that are highlieſt aduaunced in the world. Herewithal alſo let vsus marke well, that if God do ſo chaunge the ſtates of Princes, and abate the force of thoſe that ſeeme to be ſo puiſſant and ſtrong as al things quake vnderunder thē: what ſhal become of ſuch as are nothing in cōpariſon of them? Let vsus go boaſt of our owne greatneſſe and ſtrength. Looke vponupon theſe great Kings and Monarkes that hauehave Lorded ouer al men, how God hath cōfoūded them, in the twinkling of an eye: and I pray you what ſhall become of theſe glorious fellowes that hauehave nothing in compariſon, when vnderunder colour of I wote not what, they thinke themſelues to be maruelous men, & beare thēſelues in hand that they ought to flie aboue the clowds, bicauſe they hauehave but one peece of a finger vponupon other men, and yet are but as Idols thēſelues? God needeth not in that cace to vtter any great iudgemēt & worthie of remēbrance: for their fooliſhnes is a laughingſtocke euen to little children. And thinke we then that God leaueth ſuch ouerweening & pryde vnpuniſhed, ſeeing it ſtinketh ſo in the ſight of the world that it cannot bee abidden, & moreouer hath no ground nor colour? And as for vsus that are priuate perſones, let vsus be well ware that we ſet not vp our briſtles. For it is Gods peculiar office to daunt the proude and to reſiſt them. And the more they labour and ſtriue to aduaunce themſelues, ſo much the rougher muſt Gods hande be to cōfound them. Therefore let vsus bee afrayde to lift vp our ſelues agaynſt God: for his hande is ouerheauie if wee come againſt it. Furthermore, (as I hauehave touched alreadie) wee muſte vnderſtand, that men muſt not glorie in their owne skil and wiſdome. For we ſee what is ſayd here of Iudges, Coūſellers, & Kings. God to mainteyne common weales, (which is a holy thing in this world) beſtoweth of his ſpirit vponupon thoſe that are not worthie of it. Kings, or their Coūſellers, or ſuch as hauehave charge too gouerne the people, may hauehave ſome wiſedome, howbeeit not of themſelues: but for ſo much as God ſetteth them in that ſtate, it is requiſite for them to hauehave ſome peculiar thing whiche is not of their owne nature. And God doth this although men bee not worthie of it: the reaſon whereof is that he intendeth to maynteyne the order which he hath ſet. Neuertheleſſe he fayleth not afterwarde to bereeue Kings and Princes and their Coūſellers of wit & reaſon. If he deale thus towards thoſe on whom he beſtoweth his ſpirite extraordinarily: what ſhall betyde too priuate perſones? So then lette vsus learne to walke modeſtly, and not to thinke our ſelues ſo well appoynted as to do any thing of our owne witte and reaſon. For God is able to bereeue vsus of all. True it is that now and then God will leaue men witte and reaſon, and yet in the meane while it ſhall take none effect, as wee ſee in the example of Achitophell. God ſuffereth him to bee alwayes a man of great aduice as he was in deed, and there was great policie in the counſell that he gaue to Abſalom. VVell then, yee ſee that Achitophell had a very politike wit of his owne, and God abated it not a whit, and yet he brought not his enterpriſe to paſſe. And why? For God blinded as well Abſalom as alſo all his counſell, ſo as Achitophell was not beleeued. VVee ſee then that God abridgeth the effect and force of them that are craftie and wylie to the ſight of the worlde: And ſometimes alſo he maketh them dull and doltiſh as Iob ſpeaketh here. Euen ſo likewiſe befalleth too priuate perſons if a man looke vponupon them. Howe? Yee ſhall ſee a man that can ſo good skill to lay aforehand for his owne matters, as there is no fault to be found with him: and yet for all that, he proſpereth not. And why? God hath cut off the effect of ſuch a mans wiſedome, and made it to no purpoſe. Therefore when this befalleth, we perceyue the prouidence of God. Howbeit it may alſo come to paſſe, that a man whiche is very polityke and of great forecaſt, ſhall do ſo fond an act as ſhall irke men to ſee it. Is it poſsible (ſhall men ſay) that ſo forecaſting a man which hath giuen counſell too all other men, ſhould fall into ſuch and ſo groſſe a follie? And what is the cauſe of this? God hath wrought it. So then, what is to be done? If God giuegive vsus wit and wiſdome▪ firſt let vsus vſe it as wee ought too do: that is to ſay, let vsus not apply our wit vntounto euill, to beguile men, to deale deceytfully with them, nor to doo them harme or hinderance: but let it ſerue to mainteyne goodneſſe, and too repreſſe euill: and therewithall let vsus ſtill pray God to ſtabliſh the wit which hee hath gyuen vsus, aſſuring our ſelues that it is no continuall heritage, but God had neede too continue his grace as he hath begoone it. For wee may bee vtterly bereft of it too day ere to morrowe: [and therefore wee muſt thinke thus with our ſelues:] my God, thou haſte aſsiſted me, and I am ſo much the more indetted too thee: but yet take not thy ſpirite from mee. If a mans owne wit hauehave ſerued his turne well, a day, a yeare, or the whole tyme of his life: let him yeelde the honour vntounto God, ſaying: Lord, I am beholding too thee for this, and I hauehave not ſtoode by my ſelfe: therefore thou muſt bee fayne to vpholde me ſtill, for I can do nothing at all of my ſelfe. Yee ſee then what wee hauehave too doo whereas it is ſayde that it is God that taketh away the witte of thoſe whiche were well aduiſed before: Making them too grope as in the darke, in ſuch wiſe as they bee both blinde and drunken, and the power that they had to fore is vaniſhed away, and they are become nothing, ſo that if God liſted, they muſt needes come to vtter decay. VVhen we heare this, let vsus take example by it, as I hauehave ſayde. But we muſt not leaue the other firſt article, namely That God poureth out reproche alſo vponupon ſuch as were noble before, and whiche were had in reuerence and honour, vppon them will God ſpreade out contempt, and then ſhall they be ſo full of ſhame, as men ſhall ſcoffe at them, and they ſhall hauehave no reputation any more. Hereby we bee taught, that although wee hauehave all that is poſsible to be wiſhed, nothing ſhall ſerue vsus when this contempt commeth: but we ſhall be as if we had nother ſhape nor fauour, nor aught els, when men ſee vsus in ſuch contempt. And if it bee demaunded whereof that commeth, no man can tell why. I ſay yee ſhall ſee men aduaunced too great eſtate and dignitie, yea euen of the mightieſt Kings of the world, and yet they ſhall runne in contempt, not for want of good iudgement and aduiſedneſſe, or for want of any meanes of force and policie: but men know not why. Therefore when they bee ſo imbaſed and runne in contempt, may not men perceyue that the hand of God is vponupon them▪ Let men ſearch and they ſhall find that Princes hauehave ſometimes beene ſo ſhamefull and looce liuers, as they were not worthie to hauehave bene in the bottom of an alehouſe or of a borthelhouſe: and yet for al that, they were mainteyned in authoritie: and that otherſome hauing erſt bene men of age and of great wiſedome and authoritie, were by God made deſpyſed, ſo as there was no ſhifte for them of themſelues but too fall downe. Herein then let vsus beholde Gods iudgements, and learne that if ſuch things happen vntounto thoſe that are aduaunced aboue the common aray of men: God may well abace vsus when he wil & fill vsus full of ſhame, although we had bene in great dignitie and reputation. Furthermore Iob hauing ſpoken ſo of Princes, and of the chaunges that happen to their ſtates, addeth, that we muſt alſo behold Gods iudgements in the bodie of the people. Hee hath ſpoken of the heads, and now he cōmeth to the bodies, Behold a people (ſayeth he) that is growne great and mightie, and ſee howe God bringeth them to nothing. Again another people inlargeth and ſpreadeth out their boundes very far, and then God hemmeth it in. Certeſſe men do cōmonly father this thing vponupon fortune: but that is bycauſe men blinde themſelues through their owne vnthankefulneſſe. For if wee would open our eyes, it is certaine that Gods iudgements are ſo manifeſt in this cace, as men could not gainſay thē. And that alſo is the cauſe why it is ſayd in the ende of the 107. Pſalme, (where Gods prouidence is treated off) that the mouth of vnrightuouſneſſe ſhall be ſtopped. The wicked may well deface Gods maieſtie too the vttermoſt of their power, but yet muſt they needes be conuinced: and when they hauehave wel conſidered the doings of things here through the whole worlde, they muſt needes hauehave theyr mouthes ſtopped. And lyke as I ſayd that when God ſmiteth vponupon the thigh and proude heads, the ſmal ones muſt needs take occaſion to tremble & to humble themſelues: So when God viſiteth the whole bodye togyther, (that is to ſay, the people) what ſhal become of eueryevery ſeueral mē ber and eueryevery ſeuerall perſone? God ſpareth not a whole countrie: and what ſhal become of me. Thus ye ſee howe we ought to applie the great things vntounto the ſmall, to the ende that eueryevery man ſeuerally may learne to walk hūbly vnderunder the mightie hande of God, and too frame him ſelfe thereafter. For if we acknowledge God to bee our whole ſoueraine: hee will handle vsus after another faſhion than is ſpoken of here: that is to wit, ſo as we ſhall perceyue that his protection is wonderfull towards vsus. For if men offer themſelues to God, and ſuffer him to gouerne them: he wil ſtretch out his hand to mainteyne them in their ſtate: he will alwayes vphold them by his power: and he wil be a ſhielde and defence to them agaynſt all euill aduentures. But if men will needes flye too highe: God muſt needes ſtoppe them. So then muſt not eueryevery of vsus needes crouch when we ſee that God ſmyteth whole nations after that ſort? But firſt of all it ſtandeth vsus in hand to be throughly perſuaded of that which is conteyned here. For how ſhall we elſe take inſtruction by that which I hauehave layde forth? let vsus aſſure our ſelues that when the Lord ſhal hauehave multiplyed a people, he can well diminiſh them again to leſſe than nothing. And when there happen any great alterations in a Realme, let vsus aſſure our ſelues that the ſame cō meth not to paſſe by hap hazard, but that God is the worker of it. Therefore wee muſt bee throughly reſolued of thoſe two things. True it is that we may wel talke of thē: but that ſhall neuer be in good earneſt, till wee hauehave well ſtudied this leſſon, and that eueryevery of vsus bee well practized in them, in ſuch wyſe as the ſame may neuer bee blotted out of our remēbrance. Let vsus aſſure our ſelues, that howe ſoeuer the world goeth, God ruleth all things in ſuch wiſe as we ought not to bee ſo witleſſe as too father any thing vponupon fortune. That (ſay I) is the poynt whereat we ought to begin: namely at the hauing of the full aſſuredneſſe of Gods prouidence, and then apply the ſame to our owne vſe. But I ſayde that we muſt make our owne profite by it, bycauſe we ſee that when ſome fantaſticall heads talke of Gods prouidence, it is to none other ende but to intangle thēſelues in ſuch ſpeculatiōs as are ſo groſſe that it is pity to ſee thē, & they bring no edification at all. They can wel ynough ſay, God chaungeth & God remoueth: but what for that? It is not to be edified in his feare. But the verye truth is, that when the holy Scripture ſpeaketh too vsus of Gods prouidence, the intent of it is that therby we ſhould know his mightie power. And in what wyſe knowe we it, and to what end? To honour him that holdeth vsus in hys hand, & hath ful ſoueraintie ouer life and death: that is to ſay, to bee ſubiect vntounto him, ſeeing he hath all authoritie ouer vsus. On the other ſide the Scripture ſheweth vsus that God is wiſe in gouerning the worlde, according as I hauehave ſaid already. Thē it is not for vsus to ſay, God doth what he liſteth, and we wote not whither it be good or bad: But contrarywiſe we muſt cōfeſſe that all that euer he doth is wel done, and although we knowe not the reaſon of it, yet muſt wee honour his ſecrete wiſdome. And in concluſion wee muſt tarie his leyſure tyll hee ſhewe vsus wherefore he chaūgeth and ſhifteth the ſtates of the world in that ſort, and therwithall we muſt hauehave our eyes open when things are manifeſt. Behold, God bleſſeth a people. And wherefore? Euen for his owne mere goodneſſe ſake: wee muſt not ſeeke for any deſertes in men when God ſheweth thē any fauour. So thē, when we ſee God ſpred out his goodneſſe vponupon a people: hee is to be magnified for the ſame. But if a people be outrageouſly gyuen to euill, and God viſit them: muſt wee not alſo thinke what is the cauſe in that behalfe? lyke as in theſe dayes we ſee ſo great confuſions in the worlde as would greeue a mans hart: but wee ſee alſo how wickedneſſe is become like a flowing floud. Yee ſee a Countrie farre out of ſquare in great and outragious vyces, and Gods ſcourges follow by and by, that is too ſay, within a while after: muſte wee not needes in that cace acknowledge God too bee a rightuous Iudge? And wee may iuſtly condemne them that periſhe. But hauehave we once condemned them? Then muſt wee ſtreytwayes come too our ſelues. For the principall poynt is, for vsus too profite oure ſelues by other mens coſt, when God doth vsus the pleaſure to warne vsus aforehande, to the ende that eueryevery of vsus ſhoulde come home againe. Yee ſee then after what ſorte wee may fare the better by Gods prouidence according as it is ſhewed vsus in this ſtreyn. But it is ſayd immediatly, That God bringeth the darkneſſe into light, yea euen the darkneſſe: hat is as darke as death: that is to ſay, which is as the darkeneſſe of Hell: the ſame will he bring to light when hee lyſteth. Here Iob expreſſerh what his meening is: namely to rehearce vntoo vsus thoſe workes of God which are moſt famous. For if he ſhoulde ſpeake of cōmon and ordinarie workes: we would be as it were a ſlepe, and it would not touche vsus a whit, as I hauehave declared alreadie. Therefore we muſt be warned in ſuch ſort, as our wittes may be aſtoniſhed at it, yea and as wee may be quickned vp, how lazie or dullminded ſo euer we bee. Thus ye ſee what Iob ment by ſaying that God will bring the darkeneſſe of death vntounto lighte. He might well hauehave ſayd, God maketh his ſunne to ſhine eueryevery day: we ſee how the night hath his courſe, & the day ſucceedeth. Lo heere is a great and wonderfull chaunge. Iob might hauehave ſpoken ſo. But foraſmuche as that is an ordinarie thing among vsus: we paſſe not of it. Therefore he intended to touch the extraordinarie things, as if he had ſayd: God maketh ſuch alterations, as if Hell were aduaunced vp aloft, or as if death were ſet vp on high for men to behold. Now when darkneſſe chaungeth ſo into light, it is a ſtraunge faſhion, and ſuch a one as neuer was looked for. But thereby God wakeneth vsus vp and giueth vsus cauſe too thinke better vponupon his power than we hauehave erſt done. So then let vsus remember this leſſon well. But wee be neuer the better for all the inſtructions that god giueth vsus from day to day: yea and although he worke ſuch miracles as ought to moue vsus throughly when we do but think vponupon them: yet are wee no whit touched with them. VVherefore he muſt bee fayne too worke after another faſhion, & too crie out aloude, VVe bee like as when a man is layde in his bed and falne faſt aſleepe: a thouſande things may be ſpoken to him which hee heareth not: folke may talke and diſcourſe of many matters, and he that is aſleepe ſhall knowe neuer a whit of it. But if one make a great noyſe, then ye ſhall ſee him wake, and a man cannot ſpeake ſo ſoftly but he will heare what is ſayd. So ſtandeth the cace with vsus. For God ſheweth vsus many things that ought too ſerue for our inſtruction: but we hauehave our eyesſhet: hee ſpeaketh to vsus, but we heare nothing. And why? Bicauſe we bee aſleepe. And therefore he muſt be faine to make a great noiſe to waken vsus, to the end we may think ſo much the better vponupon his prouidence, and acknowledge that it is God that wakeneth vsus, therefore it is not now for vsus to be ſluggiſhe, ſo as we ſhoulde not hauehave regarde of him to profit our ſelues by the iudgementes that hee ſheweth vsus. VVherfore let vsus aduiſedly ſhroud vsus vnderunder his protectiō, doubting not but that inaſmuch as he hath all creatures in his hand, (yea euen vntounto the little ſparrowes, which are of ſmall value and eſtimation) he will neuer forget vsus: not only for ſomuch as we be his creatures ſaſhioned after his owne image: but alſo bicauſe we be his children, according as he hath adopted vsus by our Lord Ieſus Chriſt.
But let vsus fall downe before the preſence of our good God, with acknowledgem…t of our faults, praying him to make vsus feele them better, that we may abhorre them, & condemne this flouthfulneſſe which is in vsus & in all our ſenſes: & to inlighten vsus by his holy ſpirite, bicauſe we be blinde, euen in the lighſommeſt and manifeſteſt things. Therfore [let vsus pray him] to open our eyes in ſuch ſort as we may behold the great ſecretes of his heauēly kingdome: yea and that we may beholde his maieſty ſo farre forth as is expedient for out welfare (according alſo as he ſhe weth himſelfe to vsus by the meanes of our Lord Ieſus Chriſt) vntill we may come to the full & perfect ſight of it, which ſhalbe at the laſt day, when wee ſhall ſee him face to face in ſuch wiſe as it ſhall be fully faſhioned like vntounto his glory. That it may pleaſe him to graūt this grace not only to vsus, but alſo to all people and nations, &c.