Sermons on Job, Sermons · Chapter 26
The .xcv. Sermon, which is the first vponupon the .xxvj. Chapter.
1 IOb anſvvered and ſaid.
2 VVhome haſt thou ſuccoured? him that hath no povver? Haſt thou ſaued the arme that had no ſtrength?
3 Haſt thou giuen counſell to him that vvas deſtitute of vviſedome? Thou ſayſt as it is.
4 To vvhome telleſt thou theſe vvords, and vvhoſe ſpirite is gone out of thee?
5 The dead things are formed vnderunder the vvaters and in their neere places.
6 The gulfe is naked before him, and deſtruction hath no couering.
7 He ſtretcheth out the northern coaſt vppon the vvaſt places, and the earthe is founded vppon nothing.
I Declared in the beginning of this booke, that the propertie whiche is required in a good teacher, was wanting in thoſe that came too comfort Iob: whiche propertie is, too deuide Gods word rightly, & to apply it to the right vſe with ſuche skilfulneſſe, as hee that is weake may bee ſtrengthened, he that is ſorowfull may be comforted, hee that is colde may bee warmed, and he that is gone a ſtray may bee brought home agayne. Nowe verely (as it hathe bene ſayd) Iobs frendes handled a doctrine, that in generalitie is good and holy: howebeeit they fayled in miſapplying the ſame to the perſon of Iob. Then let vsus marke well, that it is not ynough for vsus to ſpeake of God in cō mon, vnleſſe eueryevery of vsus cā referre our ſayings to a good vſe. This will be the better vnderſtoode by laying forthe the text point by poynt. Iob demaundeth here of Bildad, what any man hath fared the better by all his words. And firſt he ſaith, whome haſt thou ſuccoured? haſt thou ſuccoured the feeble? haſt thou helped the arme that had no ſtrength? As if he ſhould ſay, good doctrine ought not to be caſt forth into the ayre but to bring fit inſtruction to the partie that it is ſpoken to. As how? VVhen wee ſee a man that is vtterly ouerthrowen, and ſo diſmayed as he hathe neede of comfort: if we ſhould be rough with him, or if we ſhould ſtorme at him, I pray you were it not the next way to caſt him into deſpayre? Contrariwiſe when we ſee a mā hardned in his ſinnes, or a deſpiſer of God, yea ſuche a one as holdeth ſcorne of all good warnings, or if wee ſhoulde ſpeake him fayre, and handle him with gentle woordes, were it not better for vsus too holde our peace, than too ſet Gods word too be a ſcorningſtocke to ſuche a man? Yes: for it were more neede too ſtrike him harde as if a man ſhoulde ſmite with a hammer vponupon a ſtith, ſeeing the partie is become ſo ſturdy. Iob then ſheweth heere, that Bildads talking of gods prouidence hath bin to no purpoſe. As if he ſhould ſay, marke in what plight I am, and ſeing that thou telleſt thy tale too me, it were meete that thou ſhuldſt hauehave an eye to that which might be for my profit, and therefore thou oughteſt too deale diſcreetely, and not to caſt foorth thy words at all aduentures. Now wee vnderſtande better what Iob meant too ſay. But by this ſtreine it behoueth vsus too marke, howe auaylable Gods word is, when wee can skill to applie it too our profyte. It is ſayd here, that it ought to ſtrengthē ſuche as are weake, and to releue ſuche as are feeble and vtterly caſt downe. And this ſaide vſe is well noted by the Apoſtle in the Epiſtle to the Hebrues, wher he alledgeth the text of Eſay that a man ought too ſtay the trembling knees, and too ſtrengthen the weake armes: for the Prophete Eſay appointeth that office to ſuch as hauehave the charge to preache Gods word. Go your wayes (ſaith hee) and holde vp the poore weakelings, and ſtrengthen the quaking knees and the leggs that cannot go. And how? VVe know that thoſe whom God hath appointed teachers in his Church, hauehave nothing but the worde whiche is put into their mouthe. No ſurely, but yet that worde hath ſuche a power, as it is able to redreſſe the feebleneſſe that is in men: In ſo much that if we quaked in ſuch wiſe as we could not ſtand vppon our feete: yet when our Lord ſpeaketh too vsus, he gyueth vsus ſuch a luſtineſſe as wee be after a manner made new again: & whereas we could not ſtirre one toe afore, now we walke abrode, and whereas our armes were earſt as good as broken, now we are able too put them too the doing of any thing. Thus ye ſee howe we ought to ſerue our turne with Gods word. For if we bee not ſtrengthened by it when we be weake, nor take it for a remedie of our feebleneſſe: it is certaine that we knowe not the value of Gods worde, but it is vtterly vnprofitable too vsus through our owne fault. So then he that hath the charge and office to teach, ought to hauehave good reſpect what his hearers are too whome hee ſpeaketh. For if hee ſee them negligēt and cold, it behoueth him to quicken them vp: and if they be out of harte, he muſt cheere them. According as in very deedewe ſee many ſo ſore ſhaken, as they diſtruſt themſelues, & though a man ſpeake too them of Gods prouidence, to the ende they might leane vntoo it: yet they ceaſſe not too ſtarkle: in ſomuche that if they heare but the falling of a leafe, they ſtart and are afrayd: ſo that vnleſſe a man ſtrengthen them day by day, hee ſhal neuer be able to holde them vp from falling downe or from ſtaggering. Therefore hee that is ordeyned to be a teacher in Gods Church, ought to hauehave ſuche conſideration and skill, that if his hearers bee fayntharted and ſlow, he muſt exhort & incourage them, by telling them that God neuer fayleth thoſe that are his, to the end that they may call vppon him, and when they hauehave called vppō him, inioy his help, and walk on boldly. Furthermore like as we that muſt teache others, ought to ſhoote at the ſaid marke: ſo alſo behoueth it eueryevery man too do the like in his owne behalfe, according as the Apoſtle ſayeth. For he applyeth the aforeſaid text too eueryevery priuate perſon, ſaying: My frends, the prophet Eſay telleth vsus, that al they whome God hath chozen to preache his worde, ought to giuegive corage & ſtrength to ſuch as are weake, & make thē to go a good pace. Now looke to yourſelues: whē any of you ſeeth himſelf weake, or colde, or plucked backe with diſtruſt & ouerfearfulneſſe, frō the ſeruing of God & his neighbor: let him ſtreine himſelfe, let him gather ſtrēgth, and let him come and ſeeke corage in the word of God. Flatter not yourſelues in your ſins. VVhen ye feele your ſelues weake, doo not only ſay, I am weake, but when ye know what ye be, ſeeke the remedy of it in Gods word. Go reade, & giuegive eare too the promiſes that are cōteyned there. Mark how God telleth you, that he will mainteyne thoſe that are his, & that if they fainte, his ſpirit is ſtrong ynough to recouer thē: wayt for ſuch ſuccour at his hand, & with your waiting walke on ſtil in the ſame truſt. Now then we ſee how we may profit ourſelues by Iobs vpbraiding of Bildad, that all the talke which he had vttered in the ayre, had bin but an vnprofitable ſoūd. And why? For (ſaith he) it was not to ſtrēgthē the weake, nor to ſaue & preſerue the arme that was as good as broken. And ſo let vsus mark wel, that we hauehave greatly profited in Gods word when we can be nimble and weldiſpoſed to doe good, & hauehave no broken armes, nor trembling knees, but a luſty cheerefulneſſe to apply our ſelues to the ſeruice of God & oure neighbor. Lo how we may become good ſcholers of the holy Ghoſt. But ſo long as we be faynt & cold, & cannot goe one ſtep without ſtumbling or reeling: let vsus mark that we hauehave ſmally profited in the heauēly ſchole, and that the ſame commeth of our owne faulte. For it is certaine that Gods word hath the nature & propertie ſo to ſtrengthen vsus, as we ſhal no more be feeble, except the fault be in ourſelues. So then let ſuch as hauehave the charge of teaching, tend always to that mark: and let eueryevery of vsus hauehave the diſcretion to conſider on his owne behalfe, that when we reade the holy ſcripture we come to a ſermon, Now thē if I be weake & hauehave neede to gather ſtrength. it behoueth me to bee heedful, that I may receiue the remedy which gods word giueth me. To bee ſhort, according to the diſeaſes that eueryevery man knoweth in himſelf: let him learne to do whatſoeuer God hath ordeined, and let him imbrace his promiſes for the remedy therof. After that Iob hath ſayd ſo, he addeth: To whome haſt thou giuen counſell? To ſuch a one as had want of wiſdome? It is expreſly ſaid of gods law, that it ſerueth to inſtruct the ignorant and little ones: which property is extended to the whole ſcripture, whiche is nothing elſe but an expoſition of the law. The purpoſe therfore whervnto our Lord wil hauehave his whole word to ſerue, is that foraſmuch as we be blind & ignorant wretches, we ſhould bee taught faythfully, ſo as we might not ſtray, but knowe what path wee ought too take. And that is not for two or three men: for who is he that can boaſt that he is skilful & wiſe ynough to gouerne himſelfe? True it is that men will bee fooliſh ynough to preſume ſo farre vponupon their own naturall wit: but God laugheth ſuch ouerweening to ſcorne, and ſheweth plainly how there is nothing but vanity in all their gay brauerie. For hee ouertaketh the wiſe in their owne wilineſſe, ſhewing that they beguile thēſelues, when they intende to walke after their owne imagination. Then let vsus aſſure our ſelues, that all of vsus both great and ſmall, are as poore blind buzzards, & there is nothing in mā but ignorance, vntil we hauehave profited in gods ſchole. And therwithal let vsus know that he is our guide, & that in his word is al perfectiō of wiſedome, & that the title of teaching the ignorant is not giuen to it in vaine. Lo here the cauſe why Iob vpbraided Bildad, that hee had not giuen counſel to him that was deſtitute of wiſedome. As if he ſhould ſay, he blemiſhed the doctrine for want of knowing how to applie it wiſely as he ought to hauehave done. VVherefore to the end that ſuch reproch light not vpō vsus, let vsus learne to vſe Gods worde after ſuche a ſorte, as it may ſerue vsus to good inſtruction, that by receyuing ſuch doctrine, wee may ceaſſe to bee any more as wretched beaſtes that go aſtray. Alſo let him to whome God hathe committed the office of teaching others, conſider well, that whatſoeuer come of it, men muſt be gouerned by the hand & mouth of God. True it is, that vntill ſuch time as God hath cō uinced them of their ignorāce, they glory in themſelues: and therfore he is fayne to pull downe ſuch pride, according alſo as Saint Paule ſpeaketh when he ſayth that the Goſpell ought to ſerue too pull downe all loftineſſe that aduaunceth it ſelfe agaynſt our Lorde Ieſus Chriſte: and according to his ſaying in the firſt Chapter of the firſt Epiſtle too the Corinthians, it behoueth vsus too become fooles, if wee will become wiſe in Gods ſchoole. Truly this ſeemeth ſtraunge to vsus: but it is our Ap…e, and it is a leſſon wherein wee muſte continue all the time of our life. And ſo the miniſters of Gods worde, muſt tell men that there is nother diſcretion nor wiſedome in them, to the ende they may no more truſte in their owne ſtrength & reaſon, nor bee ſo ſelfeweening as too ſay, I knowe welynough how I ought to liue. No: but let thē eſteeme themſelues as fooles, that is to ſay, let them acknowledge that there is nothing in thēſelues but vanitie. For if there were but one drop of wiſedome in vsus, God woulde not trouble vsus at all, but let vsus alone in our ſtate. But nowe he intendeth to pull downe our pride, too our owne profite, that we may be humbled and become little and lowly, to exalt him alone and too ſubmit ourſelues wholly to that which he ſhall ſay. VVe ſee then that the Miniſters of Gods woorde can neuer edify the people, except they begin at that poynt of ſhewing men that they bee vtterly deſtitute of all wiſedome. And it behoueth eueryevery one of vsus too receiue the ſame admoniſhment in ourſelues, acknowledging our ſelues to be vtterly deſtitute & voyde of all wiſedome, and aſſuring ourſelues that we ſhall find all wiſedome in Gods worde. VVherefore let vsus not bee afraid that wee ſhall not bee ſufficiently taught in all perfection if we ſuffer God to declare his will vntounto vsus, and deſire the ſame at his hande, being redy to receiue whatſoeuer he ſhall ſay vntounto vsus. Then if wee hauehave the wit too ſuffer our ſelues too bee gouerned by Gods mouth, wee hauehave the perfection of all wiſedome, wherein there is no fault to bee founde. And why? For the holy Ghoſt lyed not in ſaying, that the proper and very naturall office of good doctrine is, too teache men wiſedome and reaſon that want it. Nowe in the ende Iob rebuketh Bildad for ſpeaking at rouers. For in ſaying, thou haſt ſaid as it is: hee meeneth that Bildads words were not ruled and directed to the doing of that which he had too deale withall. And it is a ſaying well worthy too be noted. For ſuch as flitter in the ayre after that ſort in theire talke, knowe not what the right deuiding of Gods woorde is, but go about the buſhe, only turning about the pot, according as wee ſee many that diſcourſe in generalities, and wote not howe to apply the doctrine profitably as they ought to doo. To what purpoſe were it if I ſhould ſtād heere a whole halfe day togither, & expoūd vntounto you the one half of a booke, ſoaring in the ayre and intreating of many thinges diſorderly, without regarde of youre profite and edifying? EueryEvery of you would go home to his houſe, as wiſe as hee came out to Church: and it were but a defacing of Gods word, ſo as it ſhould ſtande vsus in no ſtead at all. VVhat is too bee doone then? Let vsus remember well what is ſayde heere: namely, that we muſt referre our doings too ſome certaine ende: and that when wee take a matter in hande, wee muſt ſpeake too the purpoſe, as they that are skilfull too ſet things in their right order, ſo as there may bee no confuſion. As how? According to that which I hauehave ſaied, if we minde to comfort ſuche as are ſad and ſorrowfull, and find themſelues diſtreſſed in their cōſcience, or hauehave any great trouble: it behoueth vsus to ſeeke meanes to cō fort them, by ſetting Gods merciemercy before them, and too know their diſeaſe that wee may applie the fit remedies vntounto it. If we mind to abate the pride and rebelliouſneſſe that is in men, it behoueth vsus too ſhew them what Gods vengeance is, & to make them feele (ſpite of their teeth) that it is no ſporting matter: for it is able too drowne all things with a blaſt, and is as a lightening to conſume all to nothing. If a man will exhorte thoſe to pacience which are tormented, and cannot paciently ſuffer the afflictions that God ſendeth them, or which are in wanhope and deſpaire: it behoueth him too ſeeke the reaſons that are fit for it. For to what purpoſe were it to ſpeake much out of order? It is all one as if a man came to a Phiſitiō, and deſired a medicine for ſome diſeaſe: and the Phiſition ſhould go diſcourſe and debate of his art in generall termes, and ſo the poore ſicke man ſhould yeeld vp his Ghoſt in the meane while, whereas he might eaſily hauehave bin cured if he had bin helped out of hand. And to what purpoſe then hath al his talke ſerued? If a man come to a Maſon to put ſome building into his hād, & the Maſon fall to diſcourſe of building Caſtels, and tell him of the rearing of buildings in the aire, diſputing howe it may bee brought too paſſe, & in the meane while regard not the preſent work: what a toy were it? If a man ſhould come to a Lawier to aske counſell vponupon ſome cace, and the Lawyer ſhould fal to diſputing vpō the Lawes in generall, and not applie the things to his preſent cace: it were to no purpoſe. So then let vsus marke, that when we deale with Gods word, it behoueth vsus to ſet ſome certaine marke before vsus, that wee wander not here and there, but deuide it aright, as they that know to what end they ſpeake, that our talke be not rouing and gadding too and fro. For elſe wee may ſpeake many good woordes, but none of them ſhall ſerue to any purpoſe. That is the thing which Iob ment to ſhew here, in rebuking Bildads vnaduiſedneſſe, for not hauing the diſcretion to applie his good doctrine to the right vſe of it. And nowe he vttereth a ſaying that weyeth yet more. To whom (ſaith he) telleſt thou thy tale? And whoſe ſpirit is it that is come out of thee? In ſaying too whom is it that thou telleſt this tale: he ſheweth vsus that we ought to hauehave a regard of the perſons to whome we direct our doctrine, as I hauehave declared already. I am not here for my ſelfe alone: ſurely all of vsus ought to profite in common. And when I go vp into the pulpit, it is not only too teach other men, and to withdraw my ſelfe away from the reſt. For I my ſelfe muſt be a ſcholer, and the word that proceedeth out of my mouth, muſt ſerue mee as well as you, or elſe it is ill with me. But in the meane while if I content my ſelfe with eſtimation, and hauehave no reſpect of you to make the doctrine that I bring, too ſerue youre capacitie: what a fondneſſe were it? So then it behoueth vsus too hauehave the skill to applie the doctrine too ſuch as God putteth vsus in truſt with. For when hee putteth vsus in office to bee his meſſengers: he bindeth vsus to his people, and ſo linketh vsus to his Church, as it behoueth vsus to hauehave our eies alwayes faſtned vponupon the ſame. VVherefore if wee ſhould caſt foorth our words into the aire, and ſhut our eyes, without hauing conſideration of thoſe too whome we ſpeake: it were to ſore an abuſing of Gods word. Then let vsus mark well, that ſuch as hauehave the charge of teaching, muſt conſider what doctrine may be good and profitable whē they ſpeake to the whole congregation, that they may deale it forth faithfully and with good diſcretion, ſo as it may be to the cōmon profite of all. If wee hauehave not this conſideration, wee ſhall make ſuche a minglemangle and ſuch a hotchpotch of gods word, as there ſhal be nother taſt nor ſauour in it any more. And why? For the chiefe point is to know, what it is that he demaundeth which commeth to be taught. I meane not that he ſhould demaund according to his fleſhly luſt: but that he ſhould demaunde the thing that is fit for him, and may doo him good. Now let vsus come to lay forth that which Iob ſetteth downe heere. VVhoſe ſpirit is it that commeth out of thee? True it is that this ſentence hath bin expounded, as though it had bene ſaide, Of what ſpirit ſpeakeſt thou? Is it of God, or of mē? And that interpretation is not to be vtterly miſliked. For ſurely when any man taketh vponupon him to beare abroade the doctrine of ſaluation: it behoueth him to take good heede that he vaunt not himſelfe of his naturall wit, aſſuring himſelf that that is not a matter for men to purchaſe eſtimation by: but that he ought too be gouerned by the ſpirit of God, and too hauehave the vertue whereof S. Paule ſpeaketh, to the end he may know that it is God which hath ſent him. That thing therefore is very requiſite. But if a man marke well the proceſſe of the text: Iob following that which he had touched afore, intendeth rather to ſhew, that Bildads words were not well diſpoſed, becauſe they did not quicken his ſoule, whiche is the principall poynt that we hauehave to marke in Gods word. I ſaid afore, that Gods worde ſerueth to teach the ignoraunt and too ſtrengthen the weake: and that is bicauſe it incourageth ſuch as are faint, colde, and ſlouthfull, weakeneth ſuch as are aſleepe in their ſinnes, ſpurneth ſuch foreward as lag behind, and raizeth ſuch as are falne downe: & yet there is one thing more, namely that it quickeneth ſuche as are dead. And this is it that Iob meant to ſhew when he ſaid, Of whome is the ſpirite that is gone out of thee? that is too ſay, in the power of thy wordes. Therefore lette vsus marke, that the worde of God is then well handled, when it giueth vsus courage to go forewarde, and ſtrengtheneth our feeblenes, making vsus nimble whereas our leggs were broken, and making vsus ſtoute and luſty, whereas we were deſtitute of all valiantneſſe afore: but yet muſte it alſo giuegive vsus life when we be as good as dead. And this is verified ſpecially of the Goſpell. For behold how our Lord Ieſus Chriſt ſpeaketh in the fifth of Saint Iohn. The time is come (ſaithe hee) that the voice of the ſonne of man ſhall be heard, not only of the liuing, but alſo of the dead. And who be thoſe dead? Surely no mā can be exempted. For whereat beginneth God to make his doctrine auaylable in vsus? Euen at the drawing of vsus out of the ſpiritual death wherin we were all hild. For till ſuch time as God inlightneth vsus by his word, wee be blind, till he open our eares we be deafe: till he giuegive vsus faith, wee hauehave nother ſoule nor hart. True it is that we may well ſeeme to hauehave ſome outward ſhew of life: the vnbeleeuers do eate and drinke as well as the faithfull: againe, they can go about their buſineſſe, yea and oftentimes there feeme too bee greate vertues in them. But all that is nothing, bycauſe that in aſmuch as they bee ſtraungers from God, all that is in them is but death and vtter confuſion, God then muſt be fayne to drawe vsus out of death vntounto himſelfe, as the poynt whereat hee muſte begin too make his worde auaylable in vsus. And in good ſooth, let vsus ſee what ſtrēgth there is in men till God hauehave ſtrengthened them by his woord. They truſt in themſelues, that is to ſay, they leane vntounto a reede, that ſhall make them breake their neck. Yea and it is all one as if a man woulde gore himſelfe vponupon a pike. For in aſmuch as it hath a ſharp point, and is armed with yron, if a man leane vppon it, ye ſee it pricketh him through. And ſuch is the truſt that we hauehave in oure owne ſtrength, that it muſt needes be our death. Therfore let vsus marke well that there is not one drop of life in vsus, till god draw vsus out of death, yea euen by the power of his word. And therin wee ſee howe wretched the ſtate of the vnbeleuers is. True it is that they be ſo ſotted in their outrages, as they perceiue not their owne harmes. But yet will the holy ſcripture always ſhewe it ſelfe true, in auouching vsus to bee dead and vtterly forlorne, and that there is nothing but curſedneſſe in vsus, ſo long as wee bee ſtraungers from God: And yet for all that, we ſee how thākleſſe the world is. How many are there to be found, that wil ſuffer themſelues to bee rayzed and quickened? God offereth vsus this benefite when he willeth his word to be preached & publiſhed to all men. Thus ye ſee then that life is offered vsus, and we forſake it: that is to ſay, the great multitude ſhrinketh away from it, and thruſteth away the benefite which they might inioy by it. See ye not a ſhamefull thankleſneſſe? Muſt not men needes be out of their right wits? Yet notwithſtanding wee ſee there are fewe whiche ſubmit themſelues to the Goſpell, and giuegive care to it. VVee ſee they rayle agaynſt it, and mocke at it, and ſlaunder it, and lift vp themſelues agaynſt God with ſuch rage, as there is leſſe to be gotten at their hands than of wild beaſts. Then ſithe wee ſee the number of them too be ſo ſmall whiche receyue the doctrine of ſaluation, and that the greateſt parte withdrawe themſelues from it, ſome (as I ſayd) making none account of it, ſome mocking at it, and ſome outrageouſly ſetting themſelues againſt it, ſo as they ſhew full well that there is nothing in them but wickedneſſe agaynſt God: therby it is ſeene how mightily Satan hathe bewitched them. But howſoeuer the world go, we ought to marke well this ſentence, where it is ſayd, that the ſpirit ought to paſſe out of vsus: that is to ſay, that whereas we were dead afore: aſſoone as wee heare the worde of God, the ſame muſt giuegive vsus ſuch a liuelineſſe, as our ſpirit may ſhew itſelfe, whiche had not onelyonly bene in a ſwound, but alſo vtterly quenched before. True it is that the worde of God cannot doo this thing in that it is vttered by the mouth of a mortall man: for it muſt firſt bee quickened it ſelfe, that it may quickē vsus. How is that? VVhen I ſpeake, it is not in mee too touche folkes harts, nor too make the doctrine that I preach, to enter ſo into eueryevery man, as they may bee moued too come vntoo God. Howe then? Our Lord had neede to make his word auaylable by the working of his holy ſpirit, and too quicken it before it enter into vsus, that it may take roote there, and be vntounto vsus incorruptible ſeede of life. Ye ſee then that God muſt be fayne to worke by his ſecrete power, ere his doctrine can auaile that is preached to vsus by men. That is true. But where of commeth this fault? Euen of our ſelues. For God muſte bee fayne to boare our eares, or elſe wee will neuer heare him: and hee muſt be fayne too ſoften our hearts, and to make them fleſhly: for of themſelues they be as hard as flint, and full of rebellion. Yet notwithſtanding the worde of God ought to conteine in it the ſaide power and propertie of mortifying our ſoules. And let vsus not maruell at it. For to what ende hath God ordeyned his woorde and appoynted it to bee preached: his intent is too bring vsus too himſelfe, and to come neere vntounto vsus, and not only ſo, but alſo too dwell with vsus. For he is the welſpring of life, and there is nothing in vsus but death. Seeing then that hee maketh vsus partakers of himſelfe and of his graces, by his worde, and ſeeing that he myndeth to dwell in vsus, yea & to liue in vsus, to the ende that we may lyue in him: doo ye not ſee the ſayde riſing agayne too life whereof I ſpake afore? And therefore let vsus vnderſtand at a woorde, that as long as wee be ſtrangers frō God, howe goodly ſhewes ſo euer we make, we bee toto wretched, there is nothing but curſednes in vsus, and our wretched ſoules are dead, although there appeere ſome liuelineſſe in them to our imagination. VVhat is to be done then Euen to be quickned by Gods gathering of vsus to himſelf, which thing hee doth by the mean of his word. Seeing that this treaſure is ſuch and ſo ineſtimable: let vsus ſet much ſtore by it, and let vsus value it as it deſerueth, and let not vsus by our vnthankfulneſſe ſtay God from making vsus too feele the power and workfulneſſe which he offereth vntounto vsus. Thus then yee ſee in effect what wee hauehave too marke in that ſaying of Iobs. Nowe hee addeth conſequently, That hee may ſay many things of Gods prouidence: but it behoueth him too conſider too what ende hee referreth them. For if his wordes wauer ſo in the ayre, it were better for him too holde his peace. So then it behooueth men too bethinke them well, too what ende they diſpute of Gods worde, that the parties may bee edifyed by their doctrine. Iob therefore ſheweth heere, that Bildad came not too the pith of the matter, but only wandered aloofe in woords. VVherefore? Hee ought (ſaith Iob) too hauehave come too the poynt, as ſhall bee declared heereafter. But in the meane while hee ſheweth, that hee is not ignorant of the ſame vertue where of Bildad ſpeaketh when hee ſayth, that God gouerneth all things, and that the great power and maieſtie which are in him ought to be terrible to vsus, and that wee ought too come and ſubmit oureſelues to him with all reuerence to doe him ſeruice. True it is that this doctrine is of it ſelfe very profytable, and we may not deſpiſe it when it is preached in generall: but yet notwithſtanding it is needefull to looke well too the handling of it when it is to bee applyed particularly, aſſuring our ſelues that it is too no purpoſe to tell a long tale of things that belong not to the matter which is in hand, but men ought too come too the very poynt as they ſay. Thus then the thing wherein Iob founde fault with Bildad, was that in his diſputing of Gods prouidence, hee had no reſpect whereto his words might ſerue. And that is the cauſe why Iob ſayth nowe, I am not ignoraunt that god hath created the world, that he gouerneth all things, that he holdeth all things in his hand, and that his maieſtie ought too be honoured. All theſe things I knowe. But for the better vnderſtanding of the matter, Let vsus marke that there are ſome perſons to whome it behoueth vsus to ſhew Gods mightie power, too bring them too a feare of his maieſtie, that they may ſtande in ſuch awe of him as they ought to do. VVhy ſo? For wee ſee many ſauadge folke, whiche hauehave muche ado to conceiue that there is a God in heauen that gouerneth all things: they bee little better than brute beaſts. Verely if a man ſpeake too them of God, they make a trifle of it, and ſay, yea marrie there is a God. But yet they neuer wiſt what his glory is, nother had they euer any feeling of the wonderfull power that is in him. Alſo it behooueth vsus too ſhewe them that Gods ſeruice is ſpirituall, and that wee muſt come too it ſoundly and roundly, and bee cleane purged from all hypocriſie. As for to know what Gods will is, tuſh, they neuer enquired after it, for they hauehave bene letted to muche by worldly things. Yee ſee then that moſte men are heatheniſh, and ſo ſnarled in the delights of the preſent life: as they thinke not at al vponupon God. Such manner of men had neede to hauehave the former matters told them at lēgth, too make them feele what Gods maieſtie is. No doubt but all of vsus hauehave neede of it, eueryevery one according too his meaſure. But I ſay, that theſe matters muſt be laide forth at length, to ſuch as hauehave neede to bee called to the knowing of God, that they may be forced to tremble vnderunder the maieſtie of him whome they had ſcoffed at afore. This is one point which we hauehave to marke. Alſo there are other men that had neede to be brought to this conſideration, I meane euen of thoſe that hauehave a right feare of God. Euen they (ſay I) muſt be taught and put in minde what gods maieſtie is, to the ende they may always quake vnderunder it, and be meekened as becommeth them. But yet is not that all that they hauehave to doo: they muſt not generally reſte heere. And why? For when they hauehave learned that: they hauehave but laide their foundation: they muſte afterwarde build vponupon it: yea and that in ſuche wiſe, as the buylding may be skilfully applyed to the ground worke, that is made already vnderunder the earthe. Then if a man ſpeake too ſuche as hauehave the feare of God in them, and abace and humble themſelues vnderunder Gods mighty hand: hee muſt not reſt vponupon thoſe generall matters, but particularly conſider what is for eache mans behoofe, that hee may buyld well vponupon the foundation that is layd already. This is it that Iob meant to declare heere. Nowe lette vsus come to the words which he vſeth. He ſaith, that the dead things are formed vnderunder the waters, and in the places neere about. As if he had ſaid, Goto, thou haſt talked to mee of Gods mightineſſe, and tolde me that his armies are without number, and that all creatures are in his hand. All this I confeſſe: yea I looke yet further. For I looke euen intoo the bottomleſſe deepes, euen into the nauill of the earth: I ſee how God bringeth foorth things that were not before, and quickeneth the things that were dead. VVhence commeth the life of all creatures? It is as a thing that is hidden in the deepeſt gulfes. If it be demaunded by what meanes wee bee ſerued in our ſtate: or out of what place God hath ſought the life that hee giueth vntounto men: it is as much as if he would go fetch it out of the bottomleſſe deepes. How commeth it to paſſe that the earth bringeth foorth frutes? Howe commeth it too paſſe that the come whiche beareth ſuche a blade, do the afterwarde yeld the graine? Now theſe are ſecrets of God which are hidden. From theſe things Iob commeth vp aloft and ſayeth: I know well that God hath ſpred out the heauen, yea euen in a waſte place where there was no ſettling. This is as much as if ſome body would hang the ayre with Tapiſtrie: and that were impoſsible with men: but therein god meante too ſhewe hi▪ wonderfull power. True it is that Iob dooth ſet downe the north co…ſt preciſely, and yet he ſpeaketh of the whole heauen. And that is bycauſe the skie turneth about vponupon the pole that is there. For like as in the wheeles of a chariot, there is an extree that runneth through the midds of them, and the wheeles turne round about the extree by reaſon of the holes that are in the naues of them: euē ſo is it in the skies. It is manifeſtly ſeene: that is to ſay, they that are wel acquainted with the courſe of the firmament, doo ſee that the skie turneth ſo about. For on the North ſide there is a Starre apparant to our eye, which is as it were the extree that rūneth through the naue of the wheele about the whiche the skies are ſeene to turne. There is another pole hidden vnderunder vsus, whiche we cannot perceiue, and that is called the Antartik. And why? Bycauſe the skie turneth about that alſo, as though one extree were put through bothe the wheeles▪ as hath beene ſayde afore. VVhen I ſpeake of this courſe of the Heauen, I meane not the daily courſe of the ſunne that we ſee: for the ſunne hathe a peculiar moouing by it ſelfe: but this is an vniuerſal mouing for the whole cope of Heauen. And the ſayd two ſtarres are as it were faſtned to thoſe places, ſo as they do not remoue nor ſtirre. Thus ye ſee why Iob ſayth, That God hath ſpred out the Heauen vponupon the Northſide. And why ſpeaketh hee ſo of it? Bycauſe it is ſuche a miracle, as ought to amaze vsus. True it is that men hauehave ſome experience of it, whiche cauſeth them to ſpeake of it. But yet doth this ſo wel diſpoſed order ſhewe, that there is ſuche a wiſedome in God, as wee muſt of force cōfeſſe that the ſame ſurmounteth all reaſon of man, and that we ought to do nothing elſe but honour our gods greatneſſe, which is ſo vttered in the creation of the world. And that is the cauſe why he ſayth, that be hath founded the earth vponupon nothing. For wherevppon doeth the earth reſt? vppon the ayre. Like as wee ſee the ayre aboue vsus, ſo is it likewiſe on the other ſide of the earth, ſo as the earth doeth as it were hang in the midd… of it. True it is that the Philoſophers make muche diſputing why the earth continueth ſo, ſeing it is in the very bottome of the world, and they ſay it is a maruell that it ſinketh not, conſidering that nothing vpholdeth it. Neuertheleſſe they are able to yelde none other reaſon than is ſeene in the order of nature, whiche is ſo woonderfull a thing, as men are forced to be abaſhed at it, and to mount aboue themſelues too glorifie God, acknowledging that there is an infinite wiſdome in him. So then we ſee whervnto Iobs woords tend: namely to ſhew that hee was not ſo beaſtly, as to deny Gods maieſtie, but that he acknowledged his glorie. Howebeeit his meaning is too ſay, that the whole cace ſtandeth not in treating of it generally: but in applying of it too right vſe, according as wee will ſpeake more fully of it to morrow, if God giuegive vsleaue.
Nowe let vsus fall downe before the face of our good God with acknowledgement of our ſinnes, praying him too make vsus ſo too feele them, as wee may come with all humilitie to ſeeke help in his mere merciemercy, and not wander to and fro, but bee ſo caſt downe in our ſelues, as wee may ſeeke altogither to bee releeued by the grace of our Lord Ieſus Chriſt, & dayly profit in him more and more, till we be fully reſtored by him: aſſuring our ſelues that as he hath already begonne the good that is in vsus, ſo will he alſo continue the ſame, and correct all the faults and imperfections of our fleſh, euen til he hauehave brought vsus to the perfection wherevnto he calleth vsus after hee hath rid vsus cleane from all the letts which hinder vsus and drawe vsus backe from comming vntounto him: That it may pleaſe him to graunt this grace, not only to vsus but alſo too all people and nacions of the earth, bringing backe all poore ignorant ſoules from the miſerable bondage of errour and darkneſſe, &c.
The .xcvj. Sermon, which is the ſecond vponupon the .xxvj. Chapter.
8 He bindeth the vvaters vponupon the Cloudes, and the Cloud ſinketh not vnderunder them.
9 He holdeth backe the face of his throne: and ſpreadeth a Cloud vponupon it.
10 He hath ſet bounds about the vvaters, vntill that lyght and darkneſſe be conſumed.
11 He maketh the pillers of heauen to ſhake, and maketh it afrayd at his threatening.
12 Hee clyueth the Sea by his povver, and appeaſeth the pryde of it by his vnderſtanding.
13 He hath garniſhed the heauens by his ſpirite, and with his hande hathe he formed the ſlipperie ſerpent.
14 Theſe are [but] the outleets of his wayes: and hovve little heare vvee of them? and vvho is hee that can vnderſtand the terribleneſſe of his povver?
YEſterday I began to ſhew after what ſort wee ought too profit ourſelues by that whiche is conteyned in the workes of God: which is to conſider them reuerently and too yeelde him the honour that he deſerueth. For if we thinke neuer ſo muche vponupon the miracles that God doeth, and yet in the meane whyle honour him not: what ſhall wee bee the better for it? Then let vsus learne, that as oft as gods works are ſet afore vsus, it is to the end that we ſhould know his maieſtie, and yeeld him his worthy prayſe. Iob hath tolde vsus that the earth is founded and ſettled vntounto this day by a wonderfull meanes. VVe go vppon it dayly, and yet there are very fewe of vsus that thinke vppon that which hath bene ſpoken, that we might fare the better by it. Againe when it is ſayde vntoo vsus, that God bindeth the waters in the Cloudes, and yet the Cloudes ſinke not: behold, it is a miracle that wee ſee dayly with oure eyes, and yet no man thinketh vponupon it but very ſlenderly, ſo as it ſlippeth away from him, and the ſayd power of God is not honored at our handes. For this cauſe, Iob minding to proteſt, that he was none of the number of them, that paſſed brutiſhly through the world without knowing their maker, ſaith: I know that God byndeth vp the waters in the Cloudes. But foraſmuch as this is a wonted thyng to vsus, we make no greate reokening of it, howbeeit that in the meane whyle God ceaſſeth not too ſhewe vsus a maruellous power in ſo doyng. Is it not a miracle that the waters ſhould hang after that ſort in the ayre, and abyde faſt there? VVe ſee that the waters do flow, yea & that the ayre is ſo fyne and thin, as it gyueth place continually to them, and the waters are of their owne nature heauier than the ayre. And therefore the waters ought of reaſon to fall downe. Neuertheleſſe wee ſee they are hilde there as it were in Tubbes, according as it is ſayde in the Pſalmes. For the Prophet meening to expreſſe the miracle whiche is misknowen of men, vſeth that ſimilitude. Now then we ſee what this verſe importeth where it is ſayde, that God byndeth vp the waters in the Cloudes, yea euen without ſ…nking of the Cloudes. Thys is to ſhewe vsus, that as oft as the Cloud… gather in the ayre, and we ſee the waters īnclozed in them, and yet the earth is not drowned by them: that commeth too paſſe bycauſe God ſtretcheth out hys hand. And thereby let vsus knowe, that hee ſ…eweth hymſelfe to vsus, and would make vsus too perceyue what power he hath, namely an infinite power, and meeneth to wake vsus, bycauſe that when the wether is fayre and cleere, wee regarde it not, nother perceyue his glory that ſheweth it ſelfe after that maner. And therfore he myndeth to teach vsus after another new faſhion, by ſhetting vp the waters in that wyſe, and by lodging them in the ayre, ſo as they hang there, and are hild as it were in a bottle, tub, or barrell. By the ſight heereof God vpbraydeth vsus with oure vnthankfulneſſe, and calleth vsus home to him, ſhewing vsus that in all caces he hath a wonderfull power. But we ſee, and ſee not. If any man aske how the thing that Iob ſpeaketh of is poſsible. VVee bee conuinced by very reaſon, and it is a thing that appeereth euidently, that God is aboue the order of nature: and yet for al that, there is none of vsus all that is touched at it, nother do we acknowledge him but by compulſion. Herein therfore it is to be ſeene, that men (as much as in them is) do darken Gods glory, and thruſt it vnderunder foote. And ſo much the more oughte we to be warned to marke the thing that is tolde vsus here, when we ſee the alterations that are in heauen & earthe. God could well make the ayre alwayes cloſe, or alwayes fayre, that there ſhould neuer be Clowde. But it is hys wyll to hauehave chaunges. For if thinges continued at one ſtay, we would fall aſleepe, and wee woulde imagine that fortune gouerned. But now in ſuch varietie, we bee conſtreyned whither we will or no, to thinke that Gods hād worketh, and that he is not ydle in heauen, & that he hath not only created the world once, & afterward let it alone there, but alſo that he diſpoſeth al things, and guideth his creatures after ſuch a ſort, as he wil hauehave vsus to know that he is neere at hand to vsus. Lo then whervpon we ought to muſe when we ſee the skye troubled, and Clouds thickned in the ayre, and rayne and alterations of ſeaſons: namely that by that meane our Lord ſheweth himſelf to vsus, and draweth vsus vntounto him bycauſe wee conſider it not ynough of our ſelues. Thus ye ſee what we hauehave to mark in this ſtreyne. And it is ſayd, that hee withholdeth the face [or ſight] of his throne, and putteth a clowd before it when it pleaſeth him. The Hebrew worde that Iob vſeth, ſignifieth ſometimes to ſhet vp, and ſometimes alſo to ioyne or c…oſe together▪ as whē a man maketh Barres of yron for a building, to ioyne the timber woork and the ſtones togither, ſhetting them one within another, that they may holde faſt with the morter. It is ſayde then that God maketh ſuch a barre at the foreſyde of his Throne: for heauen is termed his ſeate. Not that hee is incloſed in it (for wee knowe that hee filleth all things, and that his beeing is ſo infinite, that it is ſpredde through the earthe as well as through heauen:) but to teache vsus to looke vpward whē we intend to thinke vponupon God. For ſuch is our infirmitie and rudeneſſe, that inſteade of exalting God, wee dayly abace him. So thē, as oft as there is any ſpeaking of him, it behoueth vsus to lift vp our mynds to worſhip him with all reuerence, & we muſt not thinke vponupon earthly things to ſurmiſe aught of him after our owne deuyce and fanſie. Loe why Gods throne is in heauen, according as the ſcripture ſayeth. It is not (ſaye I) for that hee is ſhet vp there: but to ſhew vsus the highneſſe of his maieſtie, to the ende wee ſhould not ſurmyze of him after our owne faſhion, and after our owne rude, groſſe, and beetleheaded wit, as men terme it. To be ſhort, it behoueth vsus to moūt aboue all creatures, if wee intende to thinke vppon God rightly▪ But now let vsus come to the ſentence where it is ſayde, that God hathe made a barre in his Throne. And truly if wee marke well the order that is in heauen, it is a thing that ought to rauiſh our wittes. All the Philoſophers hauehave bene very inquiſitiue & curiouſe in ſearching what the heauen ſhould be, and of what nature it is. But all is but coniectures, ſo as the beſte concluſion that wee can make, is to acknowledge that God hathe made there ſuch a principall peece of woorke, as it behoueth vsus all to wonder at it, confeſsing our ſelues vnable to comprehēd ſo hygh, ſo profounde, and ſo ſecrete a thing. And ſo it is not without caſe, that Iob intending to magnifie the maieſtie of God, ſpeaketh heere of the ſayde Barre whiche he hath made in the foreſide of his Throne. Afterwarde he addeth now agayne, that God ſpreadeth out a cloude vppon it when be listeth. VVhen wee ſee the ſayd alteration, it is not to the end we ſhould knowe, that God hath ſtabliſhed an order in things, and that when hee had once created the world, he ment to be ydle euer after: but that he dayly guydeth and gouerneth all things that he hathe once created, holding his hand continually bothe vppon heauen and earth and vppon all things elſe, and ſhewing himſelfe to be our father, & making vsus to feele it. So thē let vsus not be ſo blinde in loking vponupon the skyes, as not to perceyue the liuely image of Gods maieſtie, and of the wonderfull power that he ſheweth there▪ For it were better for vsus that our eyes were picked out, than to hauehave the fruition and ſight of theſe goodly works of God, except we proceede to turne them to our behoofe, by mounting vp too the authour of them. The brute beaſtes ſhall beare no blame for their hauing of the lyght: & that is bycauſe they hauehave no reaſon to know the workemayſter. But on our parte, it is certayne, that there ſhall neede none other thing to condemne vsus before God, and to take all excuſe from vsus, but that beſides our eyes, hee hath alſo giuen vsus ſome reaſon and vnderſtanding, too comprehende the woonderfull things that he ſheweth vsus bothe aboue and beneathe. Ye ſee then whereof we hauehave neede to be warned. And for the ſame purpoſe is it, that the ho… Ghoſt ſetteth before vsus this varietie which is in heauen, wherof we wil ſpeake yet more hereafter. To be ſhort, the chiefe poynt of our life is, that beyng partakers of all the things which God hath created to our vſe, we ſhoulde learne to magnifie him that hath giuen vsus ſuch grace, and not poſſeſſe his creatures without dooing him homage for thē. Lo in effecte what is ſhewed vsus heere. Iob addeth immediatly, that he hath ſet boundes to the waters, euen vntill light and darkneſſe come to an end. Beholde yet another woorke of God well worthie to bee remembred, namely, that the waters bylowe are bounded, and that God holdeth them faſt, ſo as they cānot paſſe their bounds: and that the ſame indureth and ſhall continually indure vntoo the worldes end. He had ſpoken aſore of the waters aboue, that is, of the waters that God draweth vp in the cloudes, and are hild in the ayre til he make them poure downe in rayne: and now it is certayne that if God did not bound the ſea and the other waters, all the earth ſhould be couered with them. If a man aske the Philoſophers and ſuch as ſerche the whole order of nature: they will confeſſe that if the Elementes had theire full ſcope throughout according vntoo theire nature, the earthe ſhoulde bee hidden vnderunder the water: and in good ſooth, experience ſhewes it to be ſo. For why is the earth in the middle of the world, but bycauſe it is firme and ſubſtantiall by reaſon of his weyght? For the waters are lighter, and there withall they ſhedde, ſo as they are not ſo firme. Conſequently the ayre is aboue the waters: and the fyre is alſo aboue the ayre. VVe ſee then that the Elements are diſtinguiſhed according to their properties. Seeyng that the ayre inuironeth the whole earth (as wee ſee:) the waters alſo ought to goe round betweene them bothe, that is to ſay, betweene the earthe and the ayre. For that is theire propre place and ſituation. And lyke as the fyre ouerſpreadeth all: ſo alſo would the waters not leaue one foote of dry ground: the very mountaynes, yea euen the hygheſt of them ſhould be couered vnderunder them. But now wee ſee lowe and hollowe places abyde drie, and yet the Sea mounteth aboue them. And ſo a man may perceyue the reaſon that I ſhewed before. For when wee conſider what a thing the ſea is, ſpecially when it riſeth aloft: it is a woonder that the earth is not ouerwhelmed by it. VVe ſee heere a notable miracle: yea, if men did not ſhet their eyes through their owne vnthankfulneſſe. The very heathen men (as reaſon driueth them therevnto) acknowledge, that whereas it pleaſed God too hauehave ſome place voyde, the ſame was too plant mankinde in it: and that hee had a reſpect vntounto men when he ordeyned a part of the earth to abide drye: the verye infidelles ſpeake this. And why? For the truthe is ſo ſtrong, as they are inforced to confeſſe it. But in the meane whyle, who is he that glorifieth God? How do we acknowledge the good that he hath done vsus? wee be dumb for any prayſing of him: and (whiche worſe is) wee defyle the earth which he hath giuen vsus to dwel vppon. He hath made the waters too withdraw themſelues, and he hath as it were fettered them vp in cheynes: & although he giuegive vsus roome here to dwell vpō: yet (as I ſaid) we defile the earth with our filthineſſe & ſinnes. Verely, all the acknoweledgement that God receyueth at our hands, is that no man openeth his mouth to glorifie him. And ſo it is not without cauſe that theſe things are tolde vsus, conſidering how our witts, are ſo dull as we think not vponupon them. Specially we muſt marke that which ſhall be ſayd new againe according alſo as it is ſpoken of cheefly by the Prophet Ieremie: which is, that the ſea is ſo violēt a thing, as there ſeemeth to be no meanes to hold it in: & yet for all that, it is barred within liſtes. The ſea ſeemeth to threaten to drowne the earth, and it ſeemeth that the earth ſhould be ſwallowed vp at the ruſhing forthe of enery waue. Conſidering then that wee ſee ſo great a violēce in the ſea, which is ſo terrible a thing as it maketh the heares to ſtand vp vponupon our head: muſt we not nedes behold there the mightie and inuincible hand of God, and confeſſe that his power which is ſpoken of heere, is more than manifeſt? So much the more then ought wee to bee touched to the quicke with it. But what▪ when God maketh the Sea to remoue after that ſorte: wee hauehave not the wit to know Gods infinite goodneſſe towards vsus, & his like power, to yelde him thankes for it, and too confeſſe our ſelues beholding too him diuerſe wayes for our lyfe: not only for creating vsus and putting vsus into the worlde, & for nurriſhing vsus here: but ſpecially for that the earthe is not drouned vnderunder the waters, and that there is ſome dry ground left for vsus to dwell vponupon. Beholde (I ſay for what purpoſe heere is ſpeciall mention made of the ſea, and of Gods withholding of it, ſo as the waters are after a ſorte ſhet vp in it, whiche thing no cheynes nor cordes could bring too paſſe. All the wilde beaſts of the worlde might eaſlyer be tamed than the Sea: and yet God ruleth it, yea and ouerruleth it after a wōderfull and incomprehenſible maner. And it behoueth vsus to marke the ſaying that Iob addeth heere: which is, that the ſame ſhall continue till light and darkneſſe come to an end, and bee medled togither. This is to do vsus to vnderſtand, that God doeth not this miracle for one day or for a ſhort tyme, but alwaies, ſo as the ſame hathe and ſhall continue for euer. For although the often ſurges ruſh forward and backward. Yet notwithſtanding, God doeth alwayes reſtreyne the Sea from winning any further than it pleaſeth him to threaten men withall, to the end they ſhould lerne to humble themſelues and to walk in greater warineſſe. Thus ye ſee howe Iob ment too augment the commendation of the power that is declared here to be in God, when it is ſayd. That the waters are bounded & bordered till the worlde come to an end, and till lyght and darkneſſe bee mingled togither: that is too ſay, till the order of nature ceaſſe: for that is it that is imported in this maner of ſpeeche. If any man alledge that not only the Sea, but alſo the …yuers do ſome times get the vpper hande and ſo paſſe their boundes, as they teare vp all things before them, ſo that bothe howſes and vineiards are ouerwhelmed, and exceeding greate and exceſsiue breaches are made by violence of the Sea: The anſwer therevnto is, that yet notwithſtāding God ceaſſeth not to preſerue the worlde in generall, and his ſuffring of the Sea to paſſe his bounds in that wiſe, is to make vsus to thinke vponupon his power which is ſhewed vsus here. For if wee were well aduiſed, (yea or if there were but a little reaſon in vsus,) it is certain that we would daylye honor God for our life, in that he preſerueth vsus euen in the graue▪ How are we here vppon earth. Surely euen as in a graue. For beholde, the ſea & the waters are ouer vsus And of whome is it long that they ſwallowe vsus not …but of God who holdeth his hand betwixt them and vsus? But wee bee ſo farre off from marking this, that wee become like ſwyne, filling our bellies and pampering our ſelues with Gods benefites, and not thinking one whitte vppon the things which he ſheweth vsus to the eye: that is too witte, that wee cannot lyue one minute of an houre, but by myracle: For it is he that brydleth the ſea in ſuche wiſe God therfore to ſtirre vsus vp too knowe his power, doeth well ſuffer the ſea too paſſe his boundes. At the reporte hereof, we thinke (or ought to thinke, (if wee bee not too blockiſhe) what letteth that the lyke happeneth not to the whole worlde, but bycauſe God maynteyneth the order of nature whiche he hathe ſet for our ſafetye? So then all woulde becoome one gulfe and lake were it not that Gods hande ruleth it from aboue. Lo howe wee ought too profit our ſelues by the ſouereyntie whiche God hath ouer the ſea and the waters: too the ende wee may knowe what fatherly care hee hathe of our lyfe: and feeling how muche wee are bounde vntoo him indeuer …oo ſerue and honour him, and too walke in his obedience with all warineſſe. Furthermore if any manne reply, that theſe are common things and needeleſſe too bee preached of as nowe, bycauſe euen yong children doo knowe them: it is ſo muche the woorſe. For if we neede not too hauehave gone too ſchoole, nor too hauehave learned any deepe cunning for the knowing of a thing that is ſo common and ordinary with all men, and yet ſhewe in effect, that wee beare it not at all in remembrance: are wee not ſo muche the more vnexcuſable. Thus then we ſee, that the cauſe why our Lorde telleth vsus ſuch things as eueryevery man ſeeth and deholdeth, is bycauſe it is as muche too ſay, as that wee doo wickedly abuſe the ſight that hee hathe giuen vsus, foraſmuche as wee profite not by the beholding of his creatures, too magnifie him in the power that hee ſheweth there. Therefore although it bee no greate matter (too our ſeeming) too knowe that the ſea and the waters are ſo reſtreyned, that the earthe periſheth not: yet notwithſtanding it is greate wiſdome too conceyue well thereby▪ that God therein declareth him ſelfe too bee our father and protector, giuing vsus ſuche experience of his goodneſſe and power, as it becommeth vsus not too bee aſleepe at it. VVhen wee hauehave theſe thinges well printed in our myndes, wee hauehave profyted well, not onelyonly for a day or twoo, but alſo for all the tyme of our lyfe. For as the ſcripture ſayeth, it is perfect wiſdome too marke well Gods workes, and too referre them too their right end. Nowe it followeth immediatly, that the pillers of hcauen ſhake, and that bee maketh them afrayde a… his voy…e. After that Iob hathe ſpoken of the order that is dayly ſeene in the worlde, hee addeth immediatly, that men ſee ſuche mouings in the thūders and tempeſts, and that God maketh the heauen and ayre ſo to ſhake, as it ſeemeth that all ſhoulde ſinke: which thing is done after an other diuers maner, to make vsus perceyue his mighty power & ſtrength, at leaſtwiſe if we had wit and reaſon to conſider it. Surely heuen is not vpheld with any pillers, but it is a ſimilitude that Iob vſeth heere, bycauſe, great places & huge buildings which cānot ſtay vp themſelues, are borne vp vponupon pillers: like as if a man ſhould build a great temple, it had nede to hauehave pillers to beare vp ſo great a weight. Euē ſo is it with the heauens, which ſeeme to bee as a building that requireth to hauehave pillers, & yet it hath none: but the power of God ſuffiſeth this building whervnto mē cānot attayn. And in good ſooth what power hauehave men to build, but by following that, which God hath ſhewed them? and yet is the ſame but a ſmall ſpark of the infinite power & wiſdome that are in him. Men then cānot make a hall of a hūdreth foot in length and bredth, without pillers: but behold the heauen is of infinite ſpace in cōpariſon, & yet we ſee it is borne vp by the only power of God. Therfore where as Iob ſpeaketh of pillers: his meening is, that if it pleaſe God to ſend any tempeſt or thūder, the ayre roreth with it, and it is after a ſort as if the foundations and pillers of heauen were ſhaken, to the end we might know, that god is high aboue all, & dwelleth there to gouerne althings. Not that he is ſhet vp there (as I ſayd) but too the intent that thereby we might take warning to lift vp our harts and minds, & to think vponupon him to honour him with all reuerence and humilitie, and not imagin any fleſhly and earthly thing of him. VVe ſee then that Iobs meening is, that like as God on the one ſide, ſheweth vsus his power by holding the Sea as it were in Cheynes, and by limiting it within bounds which it cannot ouerpaſſe, ſo on the other part, when it pleaſeth God to make the thunder to rattle, and to moue any tempeſt in the ayre, thē it ſemeth that al ſhould go to wrecke, and that nothing ſhoulde bee able to ſtand any longer. Thus yee ſee another particular wherin God maketh vsus to perceyue his mighty power. And truely the heathen men had good skill to confeſſe the ſame, not through any fineneſſe of witte, but only by common experience, ſaying that when men heare the thunder and tempeſts, they muſt (maugre their harts) be fayne to feele ſome inkling of the Godhead. Lo how the heathen men hauehave ſpoken▪ Yea and euen the deſpizers of God, filthie and beaſtly folk, which ſeeke nothing but to mocke all religion, blearing out the toung at God and at all that cā be ſayd concerning his gouernment in the order of nature: euen they (I ſay) are abaſhed at the hearing of the thunderclappes, as experience ſheweth vsus. VVhy ſo? Bycauſe our Lord giueth a token of his excellent power. And that is the reaſō why Iob, (beſides his diſcourſe of the continuall order of nature,) addeth nowe further the tempeſts, thūders & lightnings, to ſhew that although men deſpize God wilfully, and be ſo hardharted as they wil not perceiue what God ſheweth them: yet when god maketh the pillers of heauē to quake, ſhoting forth ſuch thunderclappes as it ſeemeth that all ſhall go too wrecke: men are then inforced too conceyue ſome feeling of the godhead, and that there is ſome ſoueraine power aboue, which ouerruleth al. For things paſſe not at aduenture, & therfore there muſt nedes be ſome wil and wiſdome that gouerneth them. Lo to what purpoſe this ſentence is alledged to vsus. And therby we be warned, firſt how brutiſh our nature is. Is it not a pitie, nay rather an ougly thing, that whereas we bee reaſonable creatures, yea and ſeeme to hauehave ſuch wiſdome as we ſhould be able to cōprehend all things, and thervntoo God giueth vsus ſo great ſignes of his maieſtie bothe aboue and beneath, manifeſting himſelf vntounto vsus, and beyng alwayes at hand with vsus, yea and vttering himſelf after ſo familiar a maner vntounto vsus, as we can wiſh no more, yet notwithſtanding wee ouerpaſſe it, ſo as the thing entereth not into vsus, no not although wee be warned of it neuer ſo much. See yee not a greate and outrageouſe frowardneſſe? So then let vsus vnderſtād, that we be ſo vntoward of nature, as all our ſeeking is to deface Gods glorie, and when the ſame is manifeſted vntounto vsus, wee ſhet our eyes agaynſt it, and will not perceyue it. VVherefore let vsus aſſure our ſelues, that as oft as God lightneth or thundreth from heauen, it is a playne vpbrayding of vsus, as if he ſhould ſay: yee curſed creatures, I hauehave planted you in the world, I hauehave giuē you the earth to dwell vppon, and I hauehave furniſhed you with all good things there: and yet notwithſtanding wheras I hauehave bin liberall towards you to ſhew my ſelf a louing and mercifull father: you know me not, you hauehave quenched all that beneficialneſſe through a certaine ſpitefulneſſe and wilful ſtubbornneſſe of your owne, and all your ſeeking is too darken the light that is before your eyes. Seeing the caſe ſtandeth ſo, I muſt be fayne to come too you after a terrible maner, and to ſummon you to make you to feele (ſpyte of your teeth) that ye cannot eſchew the imcomprehenſible maieſtie that is in me. Thus yee ſee that the thing whiche wee hauehave too marke when thūderings riſe in the …yre, and when there is any other tempeſt: is that it is as much as if God ſhould caſt vsus in the teeth with our frowardneſſe and vnthankfulneſſe, in that wee take no profit by the common and continuall order that is ſeene in heauen and earth, as in very dede we cannot open our eyes, but God ſheweth himſelf too vsus in all things. And here ye ſee alſo to what intent theſe things are reherſed vntounto vsus, and that wheras the ſcripture hath ſpoken to vsus of the generall order which is in the world, and which is ſeene ordinarily of all men: it ſetteth downe alſo the extraordinarie, according as heere is mention made of the thunders. And by and by after it is ſayd, that he clyueth the Sea by his mighty power, and appeaſeth the pryde of it by his vnderſtanding▪ Here Iob repeteth that which he had ſayde afore. True it is that it is another ſpyce of Gods power, when hee ſayeth that hee cliueth the Sea. For when the waues heaue vppe themſelues, it ſeemeth that the ſea ſhoulde ruſh vppon vsus and ſwallowe vp all. But when a man is in the middes of it, hee ſeeth a dreadfuller ſight. For the waues ſeeme to be as mountaynes, and the ſpace betwixt them to be as a gulf, and yet there is no bottome too bee ſeene. That is it that Iob ment in ſaying, that God clyueth the ſea, and afterward appeareth the pride of it. And that ſuddeyne chaunge ſerueth too ſhewe Gods myghtie power the better. For if a man bee in the midds of the Sea, in a greate tempeſt, and ſee ſo houge and hygh mountaynes of water: hee thinketh not that the ſea may bee caulmed, not onelyonly within the ſpace of twoo or three houres, but alſo not within a whole yeare after. It ſeemeth an impoſsibilitie, that ſo greate and contrarie a chaunge, ſhoulde inſue ſo ſhortly. And yet for all that, a man ſhall ſee that after the Sea hath bene ſo turmoyled, it becommeth caulme & quiet within a whyle. Seing thē that things do chaunge ſo ſuddenly, cannot men ſee the wonderfull power of god? This is it that Iob mēt to vtter here. And thervpon we may gather, that his intent was to expreſſe more cleerly and to aduaunce more highly the thing that he had ſayd afore. For generally he had ſayde, that god had boūded the Sea▪ & now he ſayth that he cliueth it by his mightie power. Thervpō he ſayth further, that God hath garniſhed the heauen by his ſpirit, and ſhaped the ſlipperie Serpent. VVhen he ſpeaketh here of the Serpent, he meneth not any of the Serpēts that are on earth: for to what purpoſe ſhould he hauehave matched them with the heauen? But hee ſpeaketh of the number of Starres whiche are commonly called the Serpent, bycauſe thoſe Starres ſtand in a writhen row, after the maner of a Serpent that wrytheth his taile. By reaſon of that wrything, that figure or ſhape hath beene termed by the name of a Snake: and that is, to the ende that men might the better diſcerne Gods woorkes aſunder one from another. True it is, that folk hauehave intermedled fables, yea euen wicked fables. For the diuell hathe alwayes had this knacke with him, to turne men aſide from the creation of the worlde, where they hauehave a ſingular auouchment of Gods maieſtie. Neuertheleſſe the very firſte vſing of the terme Serpent or Snake, was but only to teache mē to looke the better vpō the order of the Starres. Againe whē as Iob ſayeth here, that God garniſhed the heauens by his Spirit, vnderunder one kind hee comprehendeth the whole. And what are thoſe Ornaments? what are thoſe beautifyings? They are (ſayth he) the Starres which giuegive faſhion to the heauen▪ for without them it were a waſt thing, & our ſight ſhould be confounded. But foraſmuch as we hauehave the Sunne by day, and the Starres by night: therby we know the better, that God thought it not ynough to hauehave made the welkin only in reſpecte that it was neceſſary for vsus too hauehave ayre wherby to breath, and alſo brightneſſe too giuegive giuegive vsus light from aboue: but alſo mēt moreouer to adde ornaments thervnto. Therfore his ſetting of the Starres in the skye, and his decking of it with ſuch beautie, is to the end that we ſhould be the more prouoked to magnify him in his goodneſſe, wiſedome, and mighty power, and finally that we ſhould glorifie him by all meanes. So we ſee now, that Iobs ſetting of Gods works before vsus, was to witneſſe, that hee on his parte had not liued in the worlde as the heatheniſh and skornfull ſort doe, whiche yelde God no reuerence, ne acknowledge his power and might too honour the ſame: but that he had printed it eueryevery whit in his hart and mynd. Herewithall alſo we bee warned, not to ſhet our eyes when God ſheweth himſelf after that faſhion vntounto vsus, leaſt the ſame vnthankfulneſſe be caſt in our teeth, namely that we be worſe than brute beaſtes for our inioying of Gods ineſtimable benefites without yelding him any honour or ſeruice for them. And now for a concluſion Iob ſayeth, that the outleetes of his wayes are there: and yet what peece of them do we conceyue? Or who is he that can comprehend his dreadfull power? Loe here a concluſion that is worthy to be wel marked, according to the great weyght therof. For it is too no purpoſe for vsus to behold Gods works, except we conclude determinatly, that they paſſe all our vnderſtanding and …eathe, & that they be ſo great & high things, as we muſt of neceſsitie be dazeled at them. For when a man applyeth his whole ſtudy to know God both in heauen and earthe, & would fayne glorifie him in all his workes: if he thinke it poſsible to know all, ſurely he diſhonoreth God. Can we do God a greater diſhonour, than to go about to incloze his mighty power within the capacitie of our witte? It is more than if a man would take vponupon him to ſhet vp both ſea and land in his owne fiſt, or to hold them betwene a cupple of his fingers: ſurely it is a greater madneſſe. For the heauen, & the earth, are not ſo great things as the Iuſtice, power, wiſdome, and goodneſſe of god: they be but little marks of them. So then although men bee neuer ſo diligent in ſearching gods works: yet if they think themſelues ſo ſharpwitted as to attayne to them, or ſo ſelf wiſe as to ſay, I know as much as is too bee knowne, and I ſee now perfectly how good and wiſe God is: beholde there is ſhamefull wrong offered him. VVherfore let vsus marke well, that the chief poynt whiche wee ought too beare in mind in conſidering Gods works, is to bethink vsus of our owne weakneſſe: and to know that our own wit is to feeble to mount ſo high, ſo as we muſt be fayne to confeſſe with Dauid, wonderfull are thy woorkes ô Lorde, and who can recken them vppe vntoo thee? True it is that Dauid reckeneth them well, inſtructing others to thinke well vponupon it. Howbeit, after he hath ſayd what he can hee addeth in the end, Lord who is it that cā atteyn to them? Euen ſo is it ſayd now in this ſtreyne. Behold the Owtleets (ſayeth Iob): theſe (ſayth hee) are but the ſuburbes. For if we will enter into the hart of Gods works, we ſhall neuer atteyne to it. VVee bee to ſlow and to lumpiſh to mount vp ſo high. VVee bee not ſo lythe as too retch out ourſelues ſo farre and wide: nother hauehave we ſuch a liuelineſſe in vsus, but that all our wits muſt bee fayne too bee▪ ouerwhelmed. So then, when we hauehave applyed all our indeuer throughly too know Gods works howe excellent they be: if we atteyn not to the perfection of that knowledge, let vsus remember ourſelues, that we hauehave found but only the Owtleets, & that it is impoſsible for vsus to come to the depth of them. For our capacitie will not ſerue vsus therto. VVee bee to groſſe and weake, and there is but a ſmall peece of that in vsus which is in him: inſomuche that if the Angels of heauen came and preached vntoo vsus, yet could they ſhew vsus but a ſmall part of gods woorks. And what ſhall mortal creatures then do here bylow? Sith it is ſo: let vsus lerne to magnify God in ſuche wiſe, as nothing may let vsus to yeeld him his due prayſe. For although wee ſhould all the time of our life, imploy our whole wit too the glorifying and magnifying of him: yet were it impoſsible to diſcharge our ſelues of the hundreth parte of the the dutie that we owe vntounto him.
Nowe let vsus fall downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vsus ſo to feele them, that with har…ie repentance and deſire of forgiueneſſe, wee may beſeeche him too amend our miſdooings, and too ridde vsus more and more of our vyces, too the ende that whyle wee liue in this worlde, wee may inioy the great good that he doeth vsus, in applying the ſame to right vſe, namely too the ſeruing and honoring of him in ſuch wiſe, as wee may not hauehave our eyes ſhet when he ſheweth his maieſtie after ſo euident a faſhion. And foraſmuch as we be as it were dazeled in our owne vnderſtanding: let vsus beſeeche him too inlighten vsus by his holie ſpirit, and too waken vsus from the… drouzineſſe wherein wee bee: that wee maye not ſeeke any thing elſe, than to ſpende our ſelues in his ſeruice, and to incorage others thereto by our example, ſo as hee may bee exalted and magnified of all men with one common conſent, as he deſerueth. And for performance thereof, let vsus pray him to rayſe vp true and faythfull miniſters of his woord, &c.