Sermons on Job, Sermons · Chapter 33 · Sermon 123
The Cxxiij. Sermon, which is the ſecond vponupon the .xxxiij. Chapter.
8 Doubtleſſe thou haſt ſpoken to mine eares, and I hauehave heard this voyce of thy ſaying.
9 I am pure and vvithout ſinne. I am cleane and there is novnrightuouſneſſe in me.
10 He hath found occaſion agaynſt me, and taken me for his enimie.
11 He hath put my feete in the ſtockes, and taken heede to all my vvayes,
12 In this thou ſhalt not be iuſtified, I vvill anſvvere thee that God is greater than thou.
13 VVhy ſtriueſt thou agaynſt him? for he vvill not anſvvere to all vvordes.
14 God ſpeaketh once and tvvice, and men heare it not.
WE muſt call to minde what was treated of yeſterday: that is to wit, that God doth vsus a great pleaſure, when he vouchſafeth to applie himſelfe ſo farre to our infirmitie, as too ſpeake familiarly vntounto vsus by the mouthe of a mortall man whiche is like vntoo our ſelues. For it is too the ende that beeing not put in feare by his maieſtie, wee ſhould hauehave the better leyſure to think vponupon the things that he ſheweth vsus, ſo as we may hauehave a quiet and troubled minde, too conceyue well the doctrine that wee heare, and too make our profite of it. True it is that if God ſpake to vsus from heauen, it woulde moue vsus the more, and conſequently the doctrine ſhould be of the more authoritie: howbeeit in the meane ſeaſon we would be as it were agaſt, and ſo ſhould we not be maſters of our wittes to conſider what he ſayeth. But when a man ſpeaketh, wee may the better at our owne eaſe, both …aſte and digeſt the things that are ſpoken. Yee ſee then in what wiſe God beareth with vsus. Surely wee ſee that when the lawe was to bee publiſhed, the people of Iſraell ſayde, let not the Lorde ſpeake vntounto vsus, for wee be vndone if we muſt heare him. And why? For ſince the time that God had begonne too ſhewe his Maieſtie, there was ſuch a feare ſtriken intoo their harts, as the poore ſoules wiſt not where too become: inſomuch that they concluded, that if God ſhoulde hauehave ſpoken to them ſtill, they ſhould hauehave bin deſtroyed. VVhen Moyſes came abrode, he was faine to hang continually a veyle before his face, bycauſe God had giuen him a marke of his glorie, and the Iewes were not able to abide it. So then wee ſee that when God rayſed vp men to teach vsus by, therein he hath a reſpect vntounto our feebleueſſe, and vttereth not his power vntounto vsus, too the intent we ſhoulde not be too muche diſmayed, but that we might hauehave our wittes at libertie too be edified by his doctrine, ſo as the ſame might be familiar to vsus, and wee hauehave the more leyſure to thinke vponupon it, and to applie our ſtudie to it. And hereby we be warned that we muſt not deſpiſe Gods worde when it is preached vntounto vsus by men: for it were to villanous an vnthankefulneſſe in vsus, if God ſhoulde abace and humble himſelfe from his owne greatneſſe to the intent to applie himſelfe to our vnabilitie, and we take occaſion thereat to make no account of the things that hee ſayeth vntounto vsus. And therefore although this treaſure of Gods woorde bee ſet before vsus in earthen veſſels, that is to ſay by mortall men which are full of all infirmities: yet muſte wee alwayes eſteeme it as it deſerueth, knowing that the men ſpeake not in their owne name, but are ſent vntounto vsus of God, who will be heard by their mouth. Nowe let vsus come to the vpbraydings which Eliu offereth here vntounto Iob. Doubtleſſe thou haſt ſayde in my hearing, and I hauehave heard the voyce of thy woordes: That thou art rightuous and without ſinne, and that thou art not guiltie of any iniquitie. Therefore therein thou canſt not iustifie thy ſelfe, that is to ſay, thou canſt not maintaine thy quarell that thou haſt not done amiſſe. And that it is ſo: howe wilt thou anſwere God, ſeeing hee is greater than thou? Thoū accuſeſt him that hee hath ſought occaſion to puniſh thee, and that hee hath ſet thy feete in the ſtockes, ſo as thou haſt no libertie to mainteyne thy cace. But think not thou to eſcape by that. For thou muſt be condemned, and God muſt make thee feele that hee doth iuſtly puniſh thee after this ſort. Heere wee hauehave to examine, firſt of al, whether Eliu do charge Iob wrongfully or rightfully with intent too iuſtifie himſelfe: for it ſeemeth at the firſt ſight, that he hath miſtaken Iobs talke, and that hee turneth it ſlaunderouſly too another meening. And for proofe heereof, Iob neuer went about to chalenge ſuch perfection, as to hauehave no ſinne in him: wee hauehave ſeene the contrarie. Therefore it ſhould ſeeme, that Eliu doth falſifie the wordes that he had heard, and apply them to a contrary meening. Howbeit foraſmuch as God blameth him not (as we ſhal ſee:) and that we hauehave already herd how he proteſted that he would not aſſaile Iob after the maner that the other had done: let vsus marke that here he taketh Iobs wordes as Iob himſelf ment them: that is to wit, that Iob had an eye to his preſent affliction, as … he ſhould ſay, true it is that I am a poore ſinner, I cannot denie but I hauehave committed many offences before God, but in this I finde my ſelfe rightuous, and God vſeth hys abſolute power againſt me, in that I ſee not the reaſon why he tormenteth me after this ſort: for my affliction is ouer▪ greeuous. Although then that Iob ment not too iuſtifie himſelf generally: yet notwithſtanding he ment to iuſtifie himſelfe in the cace of his affliction. And it ſeemeth that Eliu doth him wrong ſtill in this behalfe alſo. For I hauehave tolde you alreadie, that in very deed, God ment not to puniſh Iob for his ſinnes, although hee might hauehave done it iuſtly: but thought it ynough to trie his pacience. And had not Iob reaſon, ſeing he knew that? For he framed himſelf to the ordinance and will of God. But the anſwere is, that in receyuing the afflictions which God ſendeth vsus as tryalles of our obedience, after we hauehave perceyued that God puniſheth vsus not in reſpect of our offences, or for that he is angry with vsus, but rather for that he intendeth to humble vsus, and to knowe whether wee will bee ſubiect vntoo him in all poyntes: and alſo to mortifie our luſtes: when wee are in this forwardeneſſe, wee muſte immediately hauehave an other conſideration: whiche is, that yet neuertheleſſe God can well finde good cauſe to puniſhe vsus if it pleaſe him. Although then that God ſpare vsus, and will not vſe his rygour towardes vsus in reſpect of our ſinnes: yet notwithſtanding he may do it, and there is iuſt cauſe to do it. VVhy then doth hee it not? Bicauſe of his goodneſſe: and yet in the meane while hee afflicteth vsus for ſome other reſpect. Marke that for one poynt. And the ſeconde is, that if God ſhewe vsus not why hee afflicteth vsus, it behoueth vsus to caſt downe our heades, vntil he come neerer to vsus, and make vsus perceyue why hee dealeth ſo with vsus. Therefore wee ought to tarie his leyſure, and not to giuegive brydle to our affections. Iob fayled in theſe two poyntes. For although he acknowledged himſelfe to bee a ſinner: yet notwithſtanding he gaue not God the glorie whiche was due vntounto him. The reaſon whereof was, that hee had not ſufficiently minded this poynt, that God (if hee had liſted) might hauehave puniſhed him much more rigorouſly, yea euen for his ſinnes. And againe we hauehave ſeene, how he raunged abrode, and chafed in himſelfe, ſaying: what meeneth God? I am here a wretched creature, and is it meere that God ſhould ſtretch out his arme againſt me? And is there any reaſon in this dealing? It ſeemed then that hee ment to accuſe God of ſome tyrannie: not that he concluded ſo in himſelfe, but that hee was tempted ſo to do. That is the thing wherein Iob fayled. And therefore it is not without cauſe, that Eliu ſayeth vntounto him: how now? Thou haſt ment to iuſtifie thy ſelfe as if thou were pure and cleare without ſinne: And therein thou ſhalt neuer be acquit, nor get the better ende of the ſtaffe. So then: to the intent we may profite by this doctrine, let vsus beare in minde that if God puniſh vsus for our ſinnes, it behoueth vsus firſt of all too yeeld our ſelues guiltie. And there is nothing more expedient than that. For if we intende to bee iuſtified afore God: what els hauehave we to do, but to looke vntounto our owne lyfe, and to knowe that we are well worthie to be beaten with Gods ſcourges, ſeeing we hauehave offended him ſo many wayes? Notwithſtanding, if God hauehave ſome other reſpect in afflicting vsus, and yet handle vsus more roughly, than ſuch as are altogither vnruly & make an vtter skorne of Gods maieſtie: lette vsus marke that his doing of it, is not bicauſe of our ſinnes. VVhy then? Hee intendeth to trie vsus & to make vsus knowe whither we be wholly his or no. For ſo long as things go as wee woulde hauehave them, what knowe wee whether wee be forwarde to ſerue God or no▪ But when we muſt be fayne to renoūce our owne will, to ſubdue all our owne naturall witte and vnderſtanding, and (to be ſhort) to fight againſt our owne affections: that is a true triall of oure ſeruing of God. Therfore when the cace ſhall ſtand ſo, let vsus thinke in our ſelues: truly my God may iuſtly ouerwhelme me a hundred thouſand times. For although he hauehave graunted mee the grace to walke in his feare and to indeuer my ſelfe to ſerue him: yet were that nothing at all, I could not ſtand one minute of an houre, vnleſſe he vphild mee by his infinite goodneſſe. Surely he will vpholde mee: Howbeeit therewithall he maketh mee ſubiect vnderunder his hande, and ſheweth me that I ought to hang wholly vpō him. Go to, he doth it for a good cauſe, and therefore it behoueth vsus to be quiet, ſo that after wee hauehave inquired, why God vexeth vsus ſo ſore, & why he perſecuteth vsus ſo extremely, & we perceyue no cauſe why: It behooueth vsus to conclude, O my God, thy determinations are incomprehenſible: & foraſmuch as I am not able as now to knowe any more by reaſon of the rudeneſſe and infirmitie of my vnderſtanding: I will wayte paciently till thou make me to perceiue the cauſe why. So Lorde, when I ſhall hauehave taried in this ſort like a poore blinde ſoule, thou wilt open mine eyes, and make me perceyue wherevnto theſe things tende, & what ſhall bee the ende of them, and I ſhall profite better by them, than I do now. Yee ſee then that the wiſedome which ought to be in the faythfull, is to hauehave ſuch mildeneſſe as too confeſſe alwayes that God is rightuous, although they perceyue not the reaſon of his workes. And heerewithall alſo, they muſte with all humilitie acknowledge themſelues wretched ſinners, and that God mighte finde cauſe ynough to make cleane riddance of them, if he liſted not too beare with them of his owne meere grace. Thus ye ſee in effect what we hauehave to gather of this text. Now let vsus come to that which he addeth. God (ſayth he) hath taken occaſion (or picked a quarell) against mee, and thervpon hath ſette my feete in the ſtockes, and tormented mee and looked vntounto all my pathes: he ſpieth mee out, & hath his eye ſo vponupon me, as I cannot ſtirre a finger, but by & by I hauehave committed a faulte. True it is that Iob intendeth not too accuſe God of vnrightuouſnes, or of puniſhing him without cauſe. Howbeit herewithall let vsus marke well, that he was ſo caried away with his affections, as ther ſcaped many diſordered woords by fits, whiche are not to be excuſed. And I hauehave noted all this heeretofore as opportunitie required, & as they came in place. For I hauehave ſhewed you that Iob skirmiſhed to much againſt God, & yet was ſtill pacient, reſting in full purpoſe too glorifie him, notwithſtanding that he was troubled at times, and was broughte ſo lowe as he wiſt not howe to recouer. And this is well woorthy to be noted, as whereof wee may gather a good leſſon: which is, that although we be not ſo caried away, as to purpoſe too blaſpheme God: yet notwithſtanding aſſoone as we hauehave neuer ſo little libertie, immediatly we ouerſhoote oure ſelues, and there is no ho in vsus. It is a pitie to ſee what man is: for hee is ſo fraughte with euill, that aſſoone as he hath a little libertie giuen him, by & by hee raungeth out on the one ſide or on the other, and wil not hold the right way, but gaddeth aſtray, yea euen or euer he thinke it. It is certayne that if Iob had bene asked whether God ſought occaſion againſt him to handle him ſo cruelly: he would hauehave anſwered, no, he is rightuous: yea and hee woulde hauehave ſayde it without hypocriſie. Yet notwithſtāding he is charged here, (& not without cauſe) to hauehave ſtriued agaynſte God, as if hee had ſought vayne ſhiftes. How cōmeth that to paſſe? and why? Bycauſe Iob was toſſed too and fro in his ſorrowe, and nowe and then had not ſo good ſtay of himſelfe as he ought to hauehave had. So then let vsus marke, that although a man be well grounded in the feare of God, and had leuer to die than to vtter a blaſphemie: yet notwithſtanding, we cannot giuegive our paſsions the bridle, but by and by there will ſcape vsus ſome euill woordes that are to be condemned: and ſpecially if we be pinched with aduerſitie, the paſsion of ſorrow is ſo vehemēt, as it cānot be ruled: for then a man skirmiſheth in ſuch wiſe, as he iuſtleth agaynſte God, and that is to his owne deſtruction in the ende. Sith we ſee this: firſt of all let vsus conſider, that our nature is to ſinfull and frowarde. And ſo ye ſee one poynt which we hauehave to marke, which is, that it followeth of neceſsitie that we are corrupted, ſeing we cānot thinke vponupon God without doing him wrōg and iniurie. And furthermore alſo we are admoniſhed to enter into an other conſideration: which is, to holde our ſelues in ſubiection whēſoener God ſcourgeth vsus, and to ſay, alas, I perceyue thou art diſpoſed to afflict me: do thy will. VVhen God hath graūted vsus the grace to be at that poynt, let vsus aſſure our ſelues, that we hauehave well profited, inaſmuch as we are ready to obey him and to receyue the ſtripes of his roddes paciently. Howbeit when God hath brought vsus to ſo much reaſon: we muſt not thē ſlip aſide, but rather ſay, Go to, thou art alredy boūd vntounto thy god, in that he hath made thee willing to receyue the chaſtiſemēts that he ſendeth thee: Neuerthelater, there are ſtil ſo many infirmities in thee, that in the turning of a h…d thou ſhouldeſt by & by become impaciēt & rebel againſt him, & blaſpheme him alſo without thinking of it. So then let vsus learne ſo to miſtruſt our ſelues, as we may ſtand vponupon our gard to preuent theſe temptations. That done: let vsus know further, that notwithſtāding the good wil which we hauehave had to yeeld ourſelues vntounto God & to beare the afflictiōs paciētly which come of him: yet is not our paciēce perfect & faultleſſe. For what a nūber of euil imaginatiōs will run in our heade? And although we ſticke not to thē, but rather do miſlike them, & alwayes ſettle our ſelues to ſay, behold, my God ſhall gouerne mee, he ſhall hauehave the rule of mee, & it behooueth mee to hauehave the meekeneſſe to hūble my ſelf vnderunder him, euen though he would trāple me vnderunder his feete: yea, and although he would thruſt we downe into the depth of the bottōleſſe pit, yet ought I to yeeld my ſelf vntounto him. VVhē we be come to this point, yet will there be many euill thoughts in our mindes. And againe if we ſpeake, there wil alwaies ſome what ſlip from vsus, & we ſhall neuer hauehave our wordes ſo well reſtreined, but that there will ſtill be ſomewhat of our filthineſſe, and of our own naturall imaginatiō lapped about It. Therfore let vsus learne to cōdemne ourſelues, although we hauehave bin pacient. And ſeeing Iob is reproued ſo greuouſly by Eliu in this ſentence: let vsus be ſure we ſhall be founde muche more blameworthy: ſpecially if we hauehave not indeuored to obey our God, nor yeelded him the honor which belongeth vntounto him. Lo what we hauehave to marke in this ſtreyne. And by the way, if Iob be condēned here to hauehave blaſphemed God: what ſhall become of vsus, when we be ſo caried, as there is no more pacience in vsus, as it is moſte cōmonly ſeene? Then how can we beare this condemnation, if we hauehave charged God, as though he ſought vayne and fonde clokings to execute his rigour vponupon vsus. But it is certayne that if men confeſſe not freely and willingly, that God is rightuous in al his puniſhments, nor do fully cōclude and reſt vpō it: it is all one as if they ſhold ſay: yea verely, behold, God is a tyrant. They will not vtter ſuch words, for it were horrible: but yet ſo is their meening: for there is no meane. If wee glorifie not God in his rightuouſneſſe, acknowledging all his doing to be groūded vponupon reaſon, equitie, & right: it is as much as if wee charged him with executing of tirānie vpō vsus. I graūt that the blaſphemies ſhall not be alwayes alike, nother ſhall there alwayes be a conſent. Iob ouerſhot himſelfe ſo far as to ſay, there is no reaſon why God ſhould afflict me: howbeit forſomuch as the headineſſe of his paſsiōs caried him away, as wee hauehave ſeene heretofore: therfore the holy Ghoſt is fayne to cō demne him in this text. VVherfore let vsus be ſure, that our dānation ſhall be the greater, if we be not quiet in our afflictions, but fall to grudging, & that although our mouth ſpeake not a worde, yet we be ſo ful of hartburning within, that we play the mule which chaweth vpō his bit. Now then, whē we hauehave ſuch bitterneſſe in vsus againſt God: it is aſmuche as if wee accuſed him of picking couert quarrels to vsus, to puniſh vsus without cauſe. As touching that it is ſaid heere, God hath ſet my feete in the ſtockes: Eliu rehearſeth Iobs woordes as Iob had ment them. For God gaue him no libertie: as when men hold an offender in the ſtockes, it is a kind of puniſhmēt to make him cōfeſſe that which he would not, whither he wil or no. Iob then had vſed the ſayde cōpariſon, ſaying: that God gaue him no meanes to mayneteyne his quarrell, although it were good. Neuertheleſſe it is true, that Iob of al the while was ſure in himſelf, that God knew well ſome reaſon why to afflict him: but yet for all that, he ceaſſeth not to wonder & to chafe at his afflictiō as though God preſſed him to ſore. If a mā had asked him whether he had ment ſo, hee woulde hauehave anſwered no: he would hauehave vnſayde it out of hande: neuertheleſſe his paſsions were ſo vehement and prouoked him ſo ſore, that this ſaying ſcaped from him, ere hee was ware. Nowe if Iob were rebuked for a worde that had ſcaped him vponupon the ſuddaine & vnwares: what ſhal befal vsus when we be wilfull & hardharted, & not only hauehave ſpokē ſome worde vnaduiſedly, but alſo purpoſed long afore, ſo as wee bee willfully ſtubborne? Truely God warneth vsus therof, & ſheweth vsus that we hauehave done amiſſe: & therfore if we wil not receyue the warnings that he giueth vsus, but follow ſtill our owne wit & naturall cōceytes: I pray you ſhal not thisſtubbornes cōdēne vsus a hūdredfold more than this ouerſight which was in Iob? And it is worthy to be maked wel, that whēſoeuer we thinke of Gods mighty power, we muſt not take it to be a tirānical power, to ſay, Beholde God may do with vsus what hee liſteth, we are his creatures: he ſeeth that there is nothing but frailtie in vsus, & yet notwithſtāding he ceaſſeth not to vexe vsus without cauſe. VVhen we ſpeake after that faſhion, it is not onelyonly outrage, but alſo curſed blaſphemie. And therefore let vsus match Gods mightypower with rightfulneſſe, ſaying: true it is that the power of my god is terrible vntounto me, & I am wholly diſmaide at it: but yet doth not my God ceaſſe to be rightuous: he doth all things rightfully. Thus then the thing which we hauehave to gather vponupon this ſentence, is that when we be aſtoniſhed and feele as horrible torments as may be poſsible: yet muſt we not therfore ſay that God is exceſsiue in afflicting vsus, nor that he will ſhew what he is able to do: let vsus keepe vsus frō ſaying ſo: for what a thing were that? let vsus conſider that euen in the greateſt extremities that we can feele, God mainteyneth vsus, & ſo alayeth his power, as we are not conſumed at the firſte blow. And therwithall let vsus know, that although the afflictions be ſore to vsus warde, & as heauy as may bee, yet notwithſtanding God ceaſſeth not to bee rightuous. Marke once againe what we hauehave to beare away in this ſentence. And wheras God watcheth our ſteppes: let vsus be ſure he doth it not without cauſe. Nowe let vsus come to the argument which Eliu vſeth to reproue Iob. Heerein thou ſhalt not bee quit (ſayth he:) And why? For God is greater than thou. This preſent reaſon ſeemeth to be very colde to conuince Iob, & to decide the preſent cace. For firſt of al, who knoweth not that God is greater than men? And who is ſo mad, as not to cōfeſſe his greatneſſe, & to acknowledge it in him: VVe ſee many fantaſticall heades that deſpyſe God: but yet they ſticke not to graunt that God is greater thā they. Eliu thē ſayth no new thing: & although the ſame ſpeech were not very cōmon, yet notwithſtanding what a reaſon is it to ſay, God is greater thā we, & therfore it followeth that it ſhall not boote vsus to mainteyne a good cace. It ſeemeth rather that Eliu agreeth to that which Iob had ſayd: that is to wit, God vſeth ſuch rigour agaynſt me, howbeit that is of his abſolute power: he is great, & I am not able to make my part good with him: he is my maker, & I am but a poore earthen pot: there is nothing but infirmitie in me. It ſeemeth here then, that Iob doth father an abſolute power vponupon God, as who ſhould ſay that he did what hee liſteth agaynſt men, without reaſon or equitie. But let vsus marke that it behoueth vsus to take this ſentence otherwiſe than the woordes ſounde. For whereas mention is made of Gods greatneſſe: it is ment to go ioyntly with all that euer is in him. And truely we muſt not ſeparate the vertues that are in God: for they are his owne proper being. Men may well hauehave ſome vertues in them, that may bee taken from them: but it is not ſo with God. VVhen wee ſpeake of his power, or his iuſtice, or his wiſedome, or his goodneſſe: we ſpeake of himſelfe: they are things inſeparable, and cannot be ſeuered (that is to ſay, they cannot be taken away from his Being:) for they are ſo ioyned togither, as the one of them cannot bee without the other. Is God myghtie? ſo is hee alſo good. His myghtineſſe defeateth not his goodneſſe, nor yet his Iuſtice. Therefore whereas Eliu ſayeth heere, that God is greater than man: he meeneth not that his greatneſſe is onelyonly in power, but alſo that with his greatneſſe of power, there is infinite iuſtice, infinite wiſdome, & all other things infinite in him. And what are we in compariſon of him? That therefore is the natural ſenſe of this ſtreyne. Now we ſee that this argument is good to put al men to ſilence, & to make them ſtoupe to humilitie, that they may ſtand no more in contention agaynſt God. And why? what is the cauſe that we murmur in our afflictions? That we cānot ſuffer God to handle vsus according to his will? that hee ſeemeth to hauehave done ynough and to much already? And that we demaūd ſo curiouſly why God vſeth ſuch rigor againſt vsus? what is the cauſe of all this? for that wee thinke not vppon Gods greatneſſe. For it is certaine that if a man conſidered what God is, it would at the firſte brunt ſtay him and ſhet him vp, ſo as he woulde not take any more libertie to grudge nor to reply in any wiſe. Therefore let vsus marke, that all our ouergreat & exceſsiue affectiōs, al our murmurings, and all other ſuch like things: proceede of this, that wee know not what God is, & that we ſpoyle him of his Maieſtie, aſmuch as lyeth in vsus. That is a curſed thing, & ther is none of vsus, but he lotheth it: and yet for all that (as we ſee by experience,) it happeneth vntounto vsus, ere we thinke of it. For if things fall not out, as we would wiſh: do not we breake out of aray to enter into diſputation againſt God? No doubt but we would that all ſhould be well, I put the cace that our zeale were good: yet woulde we bring God to diſpoſe things according to our liking. And if they happen otherwiſe: by and by yee ſee we are out of pacience. And whereof commeth this? Bycauſe wee be to deſirous that God ſhoulde giuegive vsus leaue to cōmon familiarly with him, and we beare ourſelues in hand, that we could ſhew him how things ought to go otherwiſe. And though wee cānot do ſo, yet notwithſtanding his will cānot cōtent vsus. To be ſhorte, we muſte come to this poynt, that all things are gouerned by Gods prouidēce: but it ſeemeth vntounto vsus, that al ſhould go cōtrariwiſe. Ye ſee then, that to enter into debate & diſputation agaynſt God, is all one as if wee would defeate him of his greatneſſe & bereeue him of his right, aſmuch as in vsus lieth. So thē it is not without cauſe that Eliu vſeth this principle here agaynſte Iob: namely, God is greater than thou, and how then wilt thou pleade agaynſt him? Hereby we be warned, firſt of all that whenſoeuer we be to much grieued in our afflictions, & would hauehave things to go otherwiſe, and cannot abyde that God ſhould gouerne vsus after his pleaſure: it is all one as if wee would firſt rob him of his right, and afterwarde make him our fellow & cōpanion, ſo as he ſhould hauehave no more authoritie nor ſuperioritie ouer vsus. Our intent ſhall not bee ſo, but yet are we worthy of blame for it. And therfore ſo muche the more ought wee to be ſory, and to gather our wittes about vsus, ſeing there is ſuch a loftineſſe in vsus, as we cannot be thorowly ſubdued to glorifie God in all things that he ſendeth vsus, but wold that things ſhould go cleane contrary: taking vppon vsus to taske God to do what wee would deſire him: for it is all one, as if we would take his greatneſſe from him. Marke that for one poynt. Furthermore lette vsus marke, that it is not ynough for vsus to hauehave conceyued generally that God is greate: but it behoueth vsus alſo to conſider the greateneſſe. For elſe wee ſhall wel ynoughe confeſſe that God is Almightie, and that as hee created the worlde, ſo he hath all things in his hande and gouernaunce. VVee ſhall neuer ſticke at that, howbeeit theſe are but fleing confeſsions houering in the ayre, and we ſhall fare neuer the better by thē, if we go no further. VVhat is to be done then? it behoueth vsus to apply theſe miracles of God to our own vſe, that it may come to our remēbrance after what ſort god ſhold be great: namely to the end we may be wholly giuē to obey him: that whatſoeuer he do, we may thinke it to be good: that how ſoeuer he diſpoſe of vsus, we may agree vntounto it, & acknowlege him to be rightuous: & that although he toſſe vsus to & fro, wee may alwaies ſtande ſtedfaſt in beleefe that he ſendeth vsus not any thing which is not rightful. Ye ſee thē that the acknowledging of this greatnes of God, is by graūting him to do with vsus what he thinketh good: & not only with vsus, but generally with all creatures. Now we know what it is to cōfeſſe that God is almighty, at leaſtwiſe earneſtly and vnfainedly. But yet ſhal men neuer yeeld thēſelues to the obeying of God, nor neuer giuegive him the glory that he deſerueth, but by knowing what they thēſelues are, & what God is. VVhē we hauehave made this cōpariſon, & perceyued that we are nothing, & that God ſurmounteth all that we cā thinke, & that he hath an infinite glory in himſelf: I ſay when we know this: then ſhal we hauehave no more the vaine truſt to exalt ourſelues, nother ſhal we any more play the wild coltes as we were wont to do: but we ſhall learne to graūt God an infinite greatneſſe, & to know that we ourſelues are nothing. And for the better expreſsing heereof, Eliu addeth that God anſwerēth not all words. This importeth a great ſubſtance. For Eliu intendeth to ſhew vsus, that we cānot cōprehend al things as now, bicauſe God liſteth not to reuele thē vntounto vsus. This is in effect the thing which he ment. And it behoueth vsus to marke, that God manifeſteth himſelf vntounto vsus in part, to the end we ſhould not be left vntaught in the things that are good & expedient for vsus. Neuertheleſſe he knoweth our capacitie, & according thervnto reueleth his wil vntounto vsus, reſeruing in the meane whyle vntounto himſelfe, the things that we could not cōprehend, bicauſe they paſſe our vnderſtāding. If we beare this leſſon in minde, wee ſhall hauehave profited well for one day: Behold, God hath taken vpō him the charge and office to teach vsus, and therefore we muſt not be negligent in hearing: ſeing that he is ſo gracious to vsus as to be our maſter, let vsus in any wiſe be his ſchollers and giuegive diligent heede to that which he ſayeth. Howbeit let vsus marke therwithall, that whē he executeth the office of a ſcholemaſter towards vsus, it is not to open vntounto vsus all things that we wold doubt of, or wherof we would be inquiſitiue. VVhat thē? The things that hee knoweth to be for our edifying, that is to ſay, which he knoweth to be for our behoofe. And ſo it behoueth vsus to mark three things. One is, that we muſt hauehave our eares opē to receiue the doctrine that God teacheth vsus, and not be as brute beaſts when he doth vsus that honour, but apply our indeuer to profite vnderunder him. Thus ye ſee the firſt poynt. VVe muſte not do, as the wretched Papiſts do which would know nothing: O (ſay they) it is a daungerous matter to inquire of Gods ſecrets. It is true that we muſt come to it with lowlineſſe & reuerence: but ought wee therefore to hauehave our eares ſtopped, or deafe, whē God ſpeaketh to vsus? So then let vsus alwaies learne to be ready and willing to receyue whatſoeuer is ſayde or ſet forth vntounto vsus in the name of God. Thus muche cōcerning the firſt point. Secōdly let vsus mark that God wil not ſhew vsus all things as now, but we muſt content our ſelues with that which S. Paule ſayeth in the firſt to the Corinthians: that is to wit, that as now we know in parte, and ſee as it were in a glaſſe and darkely: for as yet we be not come to the day of the full reuelatiō. For although the Goſpell be called the brightneſſe of the noone day: yet notwithſtanding the ſame is referred to our meaſure. God inlighteneth vsus there ſufficiētly: we ſee his face in our Lord Ieſus Chriſt: & we behold it to be transfigured into the ſame: but howſoeuer the worlde go, wee ſee not that whiche is prepared againſt the latter day. It behoueth vsus to increaſe cōtinually in fayth: but faith preſuppoſeth that the things are yet hiddē, according as we hauehave the meaſure of fayth, as the Scripture ſayeth. If we hauehave it in meaſure, then is it not in perfection. Thus yee ſee howe we hauehave to beare in minde, that the faithfull during this preſent lyfe, ought to content themſelues with ſome taſte of Gods will, and to know ſome portion of it, but not all of it. For if wee hauehave fond deſire to ſay, I will know all things & be ignorant of nothing: that were a mad wiſedome, and it were muche better for vsus to bee ſtarke fooles. Therefore let vsus marke, that the faithfull muſt cōtent themſelues with that which is reueled vntounto them: and that is a far greater and better wiſedome, than to be inquiſitiue of all things without exception. Marke that for the ſecond point. And the third is that Gods holding of vsus at that point is not for that he is niggardly to ſhewe vsus his will any further, but bicauſe he knoweth what is conuenient for vsus. And therefore let vsus marke well, that God teacheth vsus for oure edification. VVhat then is the meaſure of fayth? what is the doctrine of the holy ſcripture? It is the rule which god knoweth to be expedient for our ſaluatiō: and men neede not to cō plaine, if they may know the things that are conteyned in the holie Scripture, and hauehave them declared vntoo them dayly in Sermons, if men know that: they neede not to cōplayne as though they had not vnderſtanding ynough. For looke whatſoeuer is good and conuenient for vsus, our Lorde hath declared it vntounto vsus. So then ſith wee ſee that God hath cōmaunded his worde to be brought vntounto vsus, and would not hide any thing frō vsus which might bee for our ſaluation: we hauehave ſo much the more thankes to giuegive him for diſcloſing himſelfe ſo familiarly vntounto vsus, and we hauehave wherwith to cōtent our ſelues, rather than to be curious as wee ſee many are, which be deſirous to bee ſearching out of meaſure. And the Papiſtes alſo hauehave had the ſame, ſo as on the one ſide they ſayde, O we muſt not bee inquiſitiue of Gods ſecrets: & vnderunder that colour, they reiected al the holy ſcripture: & on the other ſide they had a fooliſh curioſitie in ſeeking things that apperteyned not vntounto them: and they were full of fond dotages, too ſay, what is ſuch a thing? And howe is ſuche a thing done? To be ſhort, nothing contented them: inſomuch as the whole holy Scripture was no better vntounto them thā an Apce. For they were not aſhamed to ſpew out this diueliſh blaſphemie, that when we hauehave all that is in the holy Scripture, it is not ynough for vsus, but we muſt hauehave other ſecrete myſteries which God hath reſerued to his Church. VVhervppon hauehave they forged all this? Like as Mahumet ſayde that his Alcorā was to great perfection: ſo alſo the Pope ſayeth that there be certayne ſecretes reſerued vntounto him, beſides the holy Scripture. VVhat a ſhame is this? But yet notwithſtanding we be warned heere, that the cauſe why our Lord hath fitted his doctrine to our capacitie & meaſure, is for that it behoueth vsus to be cōtēted with it, & not bring thither our wādring luſtes, to ſay, how goeth this or that? For what are wee? And therefore let vsus heare God ſpeake, and let vsus open our eyes & receiue that which he ſheweth & telleth vsus by his worde. And agayne, when we be come to that point: let vsus hold vsus in quiet. For he ſheweth vsus after what ſort we muſt put our truſt in him: after what maner we muſt liue: and after what maner we muſt woorſhip him. Hath he ſhewed vsus this? well, Lette vsus ſettle our ſelues wholly there, and bee contented with that which he ſheweth vsus in the holy Scripture: for he knoweth what our vnderſtāding can bruck. And alſo the things which he hath declared vntounto vsus are not very darke, ſo we do him the honor to receyue them with all lowlineſſe, & be not ſo mad & ouerweening, as to deſire to vnderſtand that which he will hauehave hidden frō vsus, & that we will not graunt him to be rightuous, except he ſhewe vsus the cauſe why, according as we ſee many which will ſay: Tuſh, I beleeue it not, for it paſſeth mine vnderſtanding. Thou vile to ade, dareſt thou blaſpheme God after that ſort, bicauſe he giueth thee not an account of all his doings? & diſdayneſt thou to forbeare the thing whiche is hidden frō thee bicauſe thou canſt not cōprehend it by reaſon of thy own beaſtlineſſe? So then lette vsus not be puffed vp with ſuche pride, as might make vsus ruſh againſt God: but let vsus content ourſelues with that which is declared heere, wayting paciently for the greate day, wherein the things which we know now but in parte, and which we do but taſt and behold as it were in a glaſſe, ſhall be ſhewed vntounto vsus face to face and in full perfection.
Now let vsus fal down before the face of our good God with acknowledgement of our faultes, praying him too make vsus feele them better than wee hauehave done, that wee may not only craue pardon of him, but alſo beſeech him to renewe vsus by his holy ſpirite, and to clenſe vsus from all our fleſhly affections: and that foraſmuch as there is nothing but vanitie in vsus, and we cannot but ſtray from the right way, if wee followe our naturall inclination: it may pleaſe him to redreſſe it & to guyde vsus by his hande vntounto the end of our life. That it may pleaſe him to graunt, &c.