Sermons on Job, Sermons · Chapter 34 · Sermon 134
The .Cxxxiiij. Sermon, which is the ſeuenth vponupon the .xxxiiij. Chapter.
29 And vvhen hee hideth his face, vvho is hee that ſhall ſee him? hee is vponupon nations, and vponupon men togither.
30 In that an Ipocrite reigneth, and there is a ſtumbling blocke to the people.
31 It belongeth to God to ſay, I hauehave forgiuen, I vvill not deſtroy.
32 But that vvhiche I hauehave not receyued, teache thou mee: if I hauehave doone vvickedly, I vvill doe ſo no more.
IT was partly declared yeſterday, after what maner God hideth his face from vsus, that it be not ſeene: that is to wit, when mē are troubled in this worlde, and ſee not the reaſon and ende of his dooings: like as on the contrarie part, if God graunt vsus the grace to ſee that he gouerneth all things, and to perceiue a fayre and well diſpoſed order: then is it as thoughe his countenaunce ſhone vponupon vsus as the Sunne. Doe we then ſee the ſtate of the worlde ſo troubled, as wee wote not what to ſay to it? It is all one as if God hild his face from vsus. And in that cace what is there for vsus to do, but to hū ble our ſelues? according as it is ſayd in the Prophet, that in the time of aduerſitie the wiſe man will lay his mouth to the ground, and hold his peace, verely as one knowing that wee ſhall gayne nothing by ſtriuing, when God liſteth to handle vsus ſo with extremitie. Ye ſee then that the end wherevnto this ſentence tendeth, is to exhorte vsus to modeſtie and ſoberneſſe, bycauſe our wittes are too rude and to groſſe to comprehend Gods ſecrets, and moreouer bicauſe God intendeth purpoſely to humble vsus, when he withdraweth himſelf from vsus. And this is done (ſaith Eliu) as well vponupon a whole nation as vponupon one man. Both generally and particularly God cā ſo intangle things, as we ſhal not know the reaſon of them: and if we will ſpeake of them, we ſhould not know at what end to beginne. And for the better expreſsing of his mynde, he addeth, In ſo muche that the hypocrite reigneth. True it is that this preſent ſentence may be layde forth diuerſly: but the ſequele of the texte ſheweth wel ynough, that the meening is, that when a wicked man, or when a naughtypacke reigneth, and there is a ſtumbling blocke or a ſnare caſte among …he people: for the wordes import eyther of both: it is a trouble to vsus when wee ſee the wicked reigne, ſo as there is nothing but tyrannie, or any equitie and vprightneſſe remayning: but we bee as it were vtterly folorne, and God is not ſeene. If enormities bee committed, ſo as there is quareling and ſnatching on all ſides: or if ſnares bee layde ſo as poore folke knowe not howe to ſcape: then is God as it were withdrawne from vsus. True it is that he is neuer the further from vsus nor hath the leſſe care of vsus: howebeit wee ſee it not. On the other ſide, when we be not able to conſider what is done: it ſeemeth to vsus that God regardeth vsus not: we ſee nothing but darkneſſe: the light that ought to guide vsus ſhineth not vntounto vsus. Nowe then what ſhould we do, but ſhrinke down our heads, hold our mouthes ſhet, & wayt Gods leiſure paciently, til he remedie the inconueniences that trouble vsus? Alſo let vsus always be at this point neuer to inquire further than is lawful for vsus. It behoueth vsus to think well, that God doth ſuch things without cauſe why: but we muſt enter into the conſideration of our ſins: for if wee will enter curiouſly into the diſcuſsing of Gods ſecrets, and incomprehenſible determinations: it is a pride that wil vtterly ouerthrow vsus. And therfore as I hauehave ſaid afore) let vsus learne, not to be otherwiſe, knowing that god will ſomtimes lead vsus like poore blind ſoules. As touching this ſentence where it is ſaid, that the wicked man reygneth: let vsus marke that although it bee a ſore temptation, to ſee ſuch reygne as are naughtypackes, deſpizers of God, and giuen to all euill, and to ſee that might ouercōmeth right, ſo as a man can not tell whither to go for refuge: ſurely it is a great and hard croſſe to ouercome: neuertheleſſe the holy Ghoſt intended to ſet it before vsus, to the intent that we ſhold be armed againſt it. So thē, hath vnrightuouſneſſe gotten full ſcope? Are the wicked growne ſo Iuſtie as to confound all things, and to handle matters with ſuch corruptiō, as there may be no more remedie? The holy ghoſt aduertizeth vsus, that it is Gods will to hide his face after that maner, to the intent to trie our obedience. Therfore let vsus rarie till he inlighten vsus, and then ſhall wee knowe how that he hath not ſent theſe troubles among vsus without cauſe. Thus ye ſee in effect after what maner wee ought to put this ſentence in vre. Now Eliu addeth that it belōgeth to god to ſay, I hauehave forgiuen, I wil no more deſtroy. As if he ſhould ſay, that god holdeth the raines in his hand to guide men at his pleaſure, and if it pleaſe him to puniſh our ſinnes, wee hauehave nothing to replie why he ſhould not condemne vsus: and if hee beare with vsus, yea or liſt to forgiue vsus altogither, who ſhall reſiſt him, who ſhall let him to ſhewe vsus fauour? True it is that this is ſtraunge too mans vnderſtanding at the firſt ſight. For ſeeing that God is no accepter of perſons, wee aske why he forgiueth one rather than another? VVhy doth he beare with a wicked man, when hee is ſeene too bee altogither out of order? Then may we well trouble our heades to ſeeke why God dealeth after that maner: but what concluſion muſt wee make, ſaue onelyonly too referre all things to himſelfe in his owne purpoſe, knowing that it is not for vsus to rule him, yea and that wee are not able to comprehende the things that are too highe for vsus? For when it pleaſeth God too humble vsus, he hath meanes to do it which can by no meanes ſinke in our naturall vnderſtanding. Lo in effect what is ſayde vntoo vsus heere. And whereas heere is mention made of Gods iudgementes, whereby hee chaſtizeth our ſinnes: let vsus beare in minde what hath beene ſayde: namely that the rightuouſeſt man that is ſhall finde himſelfe guiltie, twice, yea a hundred tymes more than he ſuffereth, and therefore that we hauehave no cauſe to complaine. Furthermore, if it pleaſe God too forgiue vsus, let vsus vnderſtande that hee dooth it not for our deſertes, nor for any thing that he findeth in vsus, but of his owne free merciemercy. And this ought to be marked well, bycauſe the thing which I hauehave tolde you alreadie to come naturally intoo mens imaginations, hath beene the cauſe of bringing falſe and wicked doctrines into Chriſtendome. And the Papiſtes are ſtill imbrued with this errour, that God pardoneth the ſinnes of thoſe that turne vntoo him, euen bycauſe hee ſeeth ſome good motion in them. VVhen the Papiſts ſpeake of the forgiueneſſe of ſinnes, they alwayes imagine, that a man muſt on his owne ſyde depoſe himſelfe afore hande, and purchace that grace before God: and that although it bee not of full worthineſſe, yet notwithſtanding there muſt bee a certaine meeting togither, that is to ſay, it is good reaſon, that God ſeeing any good diſpoſition in man, ſhoulde helpe him as in reſpect of the ſame. And what hath cauſed ſuch dotage to bee alledged? Euen bycauſe men conceyue not that God hath ſuch a libertie, as is giuen him heere: that is to wit, that it belongeth to him to ſay, I will forgiue. Foraſmuch as this thing hath not beene conceyued: therefore the Papiſtes hauehave forged this diueliſhe imagination, that God forgyueth thoſe which are any whitte diſpoſed with a good motion and purpoſe to repent, and that although they hauehave not done ſo many good deedes as they may deſerue to be accepted, yet notwithſtanding God receyueth them to merciemercy, bycauſe of the good diſpoſition that hee findeth in them. But contrarily, let vsus holde the doctrine that is conteyned here: namely that whereas all men bee alike, and that damnation is common to all men, ſo as they bee all intangled in it: God pardoneth ſome, and leaueth the reſidue in the damnation wherein they are alreadie. VVhy doth he ſo? It is not for vsus to diſpute of it. Let vsus holde this too humble our ſelues withall, and let vsus not forge meanes in our owne head, which the holy ſcripture ſpeaketh not of. And in good ſooth, who giueth ſuch motion vntounto a man to miſlike of his ſinne, but only god, who hath alreadie touched him by his holy ſpirit? For naturally we be all euill, and when wee hauehave committed it, wee are ſtill more and more diſpoſed vntounto it: and hypocriſie blindeth vsus, by flattering vsus in the ſame. Therefore when a ſinner miſlyketh of his ſinne: it is a token that God hath already touched him. True it is that Cain, and Iudas were greatly greeued at the feeling of their offences: but that was not for the miſliking of them: nay rather they gnaſhed their teeth againſt God, and hardned themſelues in their euill. Therfore when a ſinner feeleth remorſe in himſelf, and is touched to humble himſelf before God: we muſt cōclude that it is a marke of the holy ghoſt. Now then if God giuegive vsus a plyable affection to miſlike of our ſelues and to draw vntounto him: it is a token that he hath ſhewed vsus merciemercy. And ſurely, is it not a good warrant of his merciemercy? Shall wee then ſay, that a man hath deſerued to hauehave ſinne forgiuen him of God, bycauſe he was therevnto diſpoſed? wee ſee then that the Papiſts hauehave in this behalfe falſified and diſguiſed Gods doctrine, fathering that thing vppon man, which belongeth not vntounto him. And therfore ſo much the better ought we to marke and remember this ſaying, that when men hauehave caſt themſelues into deſtruction, and are hild in thraldome of ſin, ſo as Satan poſſeſſeth them: none but God hath authoritie to ſay, I forgiue. And whom forgiueth he? we muſt not tie his grace neither to one thing nor other, but let him vſe his owne minde, to diſpoſe all things according to his free goodneſſe. Therfore when he forgiueth one man, hee may well leaue another in damnation, according alſo as it is ſayd in Moiſes, and alledged by Saint Paule, as a recorde of great importance aboue others, I will forgiue whom I will forgiue, and I will ſhewe mercy to whom I will ſhew mercy. In ſaying ſo God ſheweth vsus that we muſt not inquyre why hee doth it: for hee cutteth away all ſuch queſtions. VVhom then doth God pardon? Euen whom it pleaſeth him. It is not any mortall man that ordereth that matter: it is the liuing God, who declareth that when hee ſheweth merciemercy, wee muſt not aske why hee doth it, nor to whom, nor whether one man bee better diſpoſed than another, or whether therhath beene any deſert, good motion, or other meane aforehand? No. For God will hauehave men to content themſelues with his doings. Therefore whereas hee ſheweth merciemercy vntounto ſome, and not vntounto all: it behoueth vsus too magnifie his goodneſſe: and if he ſhew any apparance of his iuſtice, let vsus aſſure our ſelues that hee is not bounde vntounto vsus. And vndoubtedly this diuerſitie ſheweth vsus ſo much the better, that whē he draweth vsus euē out of death it ſelfe, hee dooth it not but of his owne free minde: and that wee for oure part ſhoulde bee vtterly forlorne and damned, if wee were not ſuccoured by him. Thus then yee ſee howe wee may bee the more prouoked to glorifie God, and to knowe his mere grace towardes vsus, and that our ſaluation is grounded onelyonly vponupon his good will in receyuing vsus to merciemercy: that is to wit, in that on the contrarie part hee forſaketh whom hee liſteth, and ſheweth not like mercy to all, but letteth ſome alone, ſo as they are not rayſed to ſaluation. Thus ye ſee what we hauehave to remember in this ſtreyne. Now he addeth, that he will no more destroy when he hath ſo pardoned. And herein we hauehave one good leſſon more: which is that when God ſpareth ſinners, he is reconciled vntounto them, and fully at one with them. True it is that ſometimes God puniſheth not the wicked, and although their ſinnes be told thē and brought to their remembrance, it will ſeeme that they are eſcaped his hand for a time. But then is not this ſaying performed, that God will not deſtroy. And why? forthere he forgiueth not, but nouriſheth the wicked as men fat oxen and ſwine to the ende to kill them. VVe ſee that when an oxe hath bin leane all his life long, if a man intend to kill him, hee will beſtowe the more coſt vponupon him: and likewyſe will hee do with a Swine to make him well larded. Nowe the Prophete vſeth this ſimilitude, too ſhewe vsus that the ſtate of the reprobates and deſpyſers of God, is neuer the better for that they are not puniſhed out of hande (according as wee hauehave ſeene bothe in leremie and Ezechiell, that ſuch as are reſerued, make neuer the better market for their long tariance) but as they are worſe before God, and hauehave pyled vp a great heape of curſedneſſe vponupon their heades, ſo alſo muſt God poure out the greater rigor vponupon them. And ſo although our Lord puniſh them not the firſt day: yet ceaſſeth he not to holde them there ſtill vnderunder his wrath and vengeance. And therefore this text belongeth not vntoo them. But when our Lorde dooth ſet menne quite and cleare, and will not puniſhe them any more: why is that? It is bycauſe he hath forgiuen theyr ſinnes. I tolde you that this leſſon is verie profitable: And why? For firſt of all wee bee ſo fleſhly, as wee paſſe for no more, ſobeit that God make vsus not to feele his rigor. Although he be angry with vsus, and reiect vsus and as it were baniſhe vsus his houſe: all this toucheth vsus not: like as if a diſeaſed perſone, were as good as rotten inwardly in his bodie, and yet notwithſtanding all were one too him, ſo long as he feeleth no greefe. VVhen a man hath an ague, if he feele no alterations nor paine of heade or backe, all is well, hee ouerpaſſeth it, and yet notwithſtanding the diſeaſe lurketh ſo within, as it becommeth deadly. Contrarywiſe if he be ſore athirſt, it were good for him to indure it for a time, to remedie the ague which is his cheefe diſeaſe. But a man is ſo ſenſuall, as he careth for nothing, but for the taking away of the greefe and paſsion of the preſent fitte that troubleth him. Euen ſo is it with vsus. For although God bee offended with vsus, that ſeemeth to be nothing: wee perceyue it not bycauſe of our dulneſſe, and therefore wee heape ſinne vponupon ſinne, and continue alwayes harde harted. So much the more then behoueth it vsus to marke howe it is ſayde in this ſtreyne, that wee ſhall not eſcape Gods hande, except hee forgiue vsus our ſinnes. It behoueth vsus to go to the roote: let vsus not deſire God onelyonly to deliuer vsus from our ſickneſſes, wantes, and ſuch other things: but let vsus ſpecially pray him too bee mercifull vntounto vsus, and when we hauehave once forgotten that, wee ſhall bee deliuered from all inconueniences. And yet further, for the better conceyuing of this doctrine, let vsus marke, that although wee bee in proſperitie, yet if in the meane while God bee our enimie, the miſcheefe ſhall continue ſtill with vsus, and his benefites ſhall turne to our bane. Then if wee vſe Gods giftes vntoo his diſpleaſure, all the benefites that hee beſtoweth vponupon vsus muſt turne too oure greater condemnation: lyke as on the contrarie parte, when wee bee reconcylēd vntoo God, and he hath pardoned oure offences: although hee chaſtize vsus, the ſame ſhall bee a medicine too vsus, and all our afflictions ſhall bee bleſſed before him, in ſo much that they ſhall turne to our ſaluation, as Saint Paule ſayth in the eight to the Romaines. Beholde here howe it is a right neceſſarie poynt, to knowe that we ſhall alwayes bee ſhet vp vnderunder the curſſe of God, vntill ſuch time as hee hath pardoned our ſinnes. And herevpon let vsus learne, not to bee afrayde of miſeries and aduerſities onelyonly, but ſpecially of Gods wrath which we ceaſſe not to prouoke. And when we ſhall hauehave done amiſſe, let vsus not begin at the outward afflictions, as who ſhould ſay that our returning vntounto god ſhould be to the end he ſhould no more afflict vsus: but let vsus pray him to bee ſo gracious as too purge and clenſe vsus of oure ſinnes, to the ende there may bee nothing in vsus that may kindle him agaynſt vsus, or diſpleaſe him. True it is that the chaſtizementes and corrections which God ſendeth vsus, are as ſtrokes of a ſpurre too pricke vsus forwarde: and when he ſeeth vsus dull, hee driueth vsus by that meanes to repentance: but yet muſt wee not be at this poynt to ſay, well: I am content, ſo God withdrawe his hande from mee. No, wee muſt not doo ſo: for wee ſhall hauehave gayned verie little, if we get nothing but that. VVhat then? Let vsus go vntounto our God and pray him to bee at one with vsus, and to do ſo muche for vsus, that when wee hauehave beene gently chaſtized, wee maye knowe hys goodneſſe towardes vsus. And I pray you, marke what is the cauſe, why God doubleth his ſtrypes, and ſtriketh muche more roughly vppon vsus. VVhy ſo? If a man bee chaſtized, hee feeleth that God viſiteth him, and perceyueth all things to go better with him. So then a man humbleth himſelfe when hee hath offended God, and he deſireth to bee deliuered, and that God ſhould take away his aduerſitie at the firſt brunt: but in the meane while, the poore ſoule hath no wit to enter into himſelfe, and to ſearch his owne faultes, and to atteyne to ſo much reaſon, as to ſay: alas, I muſt ſeeke to recouer the fauour of my God. He thinkes it ynough if he be no more preſſed, like a dogge that doth but ſhake his eares when hee hath ſcaped with a blowe of a cudgell. Such a one goeth not ſo farre as he ought to do, hee reſteth at the outwarde part: and therfore God followeth with ſtriking him ſtill. So then we ſee howe lightly men diſpatche themſelues when God chaſtizeth them too make them come to repentaunce: for they may well hauehave ſome conceyte of it, but the ſame paſſeth away oute of hand. Nowe ſith that God ſeeth that although a man perceiue not his own harme, yet the filthineſſe doth ſettle ſtill within him: he is fayne to preſſe him, to the ende hee may know that the diſeaſe would increaſe, if he purged it not to the bottom. Then let vsus vnderſtand that we do but growe worſe and worſe, vntill that God hauehave ſhewed vsus merciemercy. And therefore wee muſt not onelyonly deſire him to giuegive vsus health, ſoundneſſe, and whatſoeuer elſe our fleſh deſireth: but alſo to blotte our ſinnes, and to gouerne vsus ſo by his holy ſpirit, as there may not bee any thing in vsus too prouoke his diſpleaſure agaynſt vsus. And this is the cauſe why Dauid, and the other holy Prophetes, when they felte themſelues beaten and tormented at Gods hande, did not ſay onelyonly, Lorde deliuer mee from this affliction. True it is that they deſired that too: but firſt of all, they deſyred God to forgiue them their ſinnes and to be no more angrie with them. And why ſpake they ſo? For they ſawe well from whence afflictions come: howe that they be the frutes and recordes of Gods anger: and therefore they went alwayes to the roote of the miſchief. Euen ſo muſt wee do. And that is the thing whereof wee be warned in this place where it is ſayd, that God will not puniſh after he hath forgiuen. True it is that it followeth not that God forgiueth vsus, bicauſe hee maketh no countenance of diſpleaſure, but dooth as it were winke at oure ſinnes, & we proſper as though he loued & fauored vsus: but rather our deſtruction is then neereſt at hande. According as we ſee howe the Sodomites were then deſtroyed, when they were come to the fulneſſe of their delightes, and pleaſures, in ſo muche that they deſpyſed both God and the worlde: they were ſo beſotted as they ſawe not one whit: and vndoubtedly they tooke the greater libertie, vnderunder the colour that God had not viſited them of a long time: they were as men that had drunke the dregges of wine, as the Prophets terme it. And wee hauehave ſeene in Ieremie and Ezechiell, that when God beareth with the wicked, they do as it were ſettle in their lees, and are ſoked more and more in their vices: and when they bee imbrued with them to the ful, then is there no more remedy, nor any more remorſe, as the Scripture ſayeth. For this conſideration let vsus marke, that if we heape vp the wood of Gods wrath, although fire be not put to it out of hand, yet muſt wee looke for it, and not thinke that wee hauehave gayned any thing, except wee bee reconcyled vntounto God. Now after that Eliu hath ſayde ſo, he addeth: If I hauehave not perceyued, teach thou it mee: If I hauehave done amiſſe, I will do ſo no more. Theſe things are added here as it were in skorne. For Eliu bringeth in God ſpeaking vntounto Iob, and offering himſelfe to bee reproued and amended, if hee hauehave done amiſſe. True it is that for as much as theſe wordes are ſomewhat cut off, men hauehave taken them in another ſenſe: howbeit, the naturall expoſition is this: VVe hauehave ſeene heretofore that Eliu hath exalted God in ſuch libertie and ſoueraintie, as all mortall menne muſt needes ſtoupe vnderunder him, and not once open their lippes at him: and that he hath priuiledge to do what hee thinkes good, and we in the meane while muſt acknowledge that al that euer he dooth is rightfull and reaſonable. Not that hee ſheweth a reaſon of it: for hee intendeth too reſerue that authoritie ouer vsus to himſelfe. Eliu therefore hath ſhewed that alreadie. And nowe hee ſcorneth Iobs ouerweening, for that hee had diſputed agaynſt God, and miſvnderſtoode the cauſe of his affliction. Not that Iob had not acknowledged a ſecrete rightuouſneſſe in God, which ought not to be meaſured by mans imagination (for Iob acknowledged that) but in the meane ſeaſon wee hauehave ſeene, that his paſsions toſſed him, ſo as he chafed agaynſt God, and oftentimes hee boyled ouer and ſpake vnaduiſedly: This we hauehave ſeene. And nowe Eliu rebuketh him for it, howbeit in way of mockerie. I ſee (ſayeth he) that God muſt bee fayne to come to account, and to ſay vntounto thee, well I hauehave done amiſſe, thou art able too teache mee, an other time I will do better, and I will do no more ſo, as who ſhoulde ſay that God were a little childe. Furthermore let vsus marke, that this is not ſpoken ſo muche vntounto Iob, as vntounto the whole worlde: and we hauehave neede of ſuch warning. For wee knowe what dulneſſe there is in our vnderſtanding. If God ſpeake vntoo vsus earneſtly and grauely, wee are not awhit moued at it: for wee ſee that men are wedded too their owne opinion, and when they hauehave once conceyued a thing, it is not eaſie to turne them from it: and if a man ſpeake plainely too vsus of the Maieſtie of God, and ſhewe vsus howe frayle wee bee, wee hauehave alwayes our replies. Seeing then that men are not of ſuch capacitie that God ſhoulde ſhewe them their faultes diſtinctly and grauely, and in ſuche phraſe of ſpeache, as they might bee plainely ledde vntoo reaſon: when God ſeeth them ſo wilfull, hee muſt bee fayne too mocke at them, and too put them too ſhame, as folke that are not woorthie to bee ſpoken directly vntounto. If I ſee a foole and hauehave laboured to winne him by good meanes, and hee in the ende is vtterly paſt recouerie, ſo as hee is altogither vnruly, and blaſphemeth God: what ſhall I do? Shall I ſpeake to him as if hee had good diſcretion? No. But I ſhall ſcorne his beaſtlyneſſe, or elſe if I ſee him lift vp into ouer great pride, I ſhall threaten him. After the ſame maner doth the holy ghoſt proceede nowe. For he ſayeth: go to: God muſt bee fayne too come vntounto you, and ſay that if he hauehave done amiſſe he will amend it if you rebuke him for it. And ſurely what is to bee ſayde to vsus, when wee checke God dayly, according as eueryevery man knowes that he findeth faults with him in himſelfe, and is diſcontented when things go not to his minde, and when in effect we woulde hauehave God to turne the brydle, and to do cleane otherwiſe than he doth. Then ſeeing we are ſo malapert: I pray you how can wee bee dealt with, if wee bee not mocked and vpbrayded with ſuch pride? and muſt not a man be needes out of his wit, when he aduaunceth himſelfe after that ſort agaynſt his maker? who maketh anie doubt of it? Ye ſee then what we hauehave to remember in this ſtreyne. For ſeing that the words are ſo couched in ſcorn, it is certaine that we no be more conuicted, than if a man ſpake to vsus in an ordinarie ſtile. And why? For when it is vttered after this maner, go too, God ſhall come and ſay, I hauehave done amiſſe, rebuke you mee, ſhewe mee my leſſon: is it not a ſhame for vsus to bee ſo ſpoken too? Yes ſurely is it. VVhat? Muſt God come downe to vsus to confeſſe his faulte, and ſubmitte himſelfe to our correction? But wee ſee that that is a deteſtable monſtrouſneſſe: and there is none of vsus, but his heares woulde ſtande ſtaring vponupon his heade to heare it ſpoken: and yet notwithſtanding oure doings tende to it. VVhen menne frette and chafe after that ſort as I hauehave touched alreadie, and make their vagaries, and woulde make God ſubiect to their ymagination: it is all one as if they would bereeue him of his ſoueraintie, and ſubdue him to ſuche lawe as they lyſted to laye vppon him, as though hee were a little Babe. Men therefore will vndirectly do that thing which they woulde bee loth and afrayde to heare ſpoken. And ſo wee ſee that the holy ghoſt hath taken a good waye to ſpight the diueliſh malapertneſſe which is in vsus, when we murmure ſo agaynſt God, in that hee ſayeth, go to: I ſee then that God muſt be faine to come to you and aske you forgiueneſſe, and be contented to be taught by you: and when you hauehave ſhewed him that he ought not to do ſo: he will do ſo no more. Now when the holy ghoſt ſpeaketh after this ſort: it is to ſhewe men that they are verie diueliſh in preſuming after that maner to ſet vp their briſtles agaynſt God, and to murmure when hee worketh not to their lyking. So much the more therefore ought wee to wey well the wordes that are conteyned here. And as oft as wee bee tickled with any intents to bee to inquiſitiue of Gods doings, or too bring him vnderunder coram: let vsus conſider what we do, and into what maze we enter. For it is all one as if we would rob God of his Maieſtie, and abace him in this world and make him ſubiect to that we thinke good▪ Alas, and were not that too great a deſpyzing of him? whether go we? Therefore when any ſuch thing commeth to our minde, if we be thinke vsus not as we ought to do, let vsus remember this ſaying: If thou grudge after that maner, thou ſetteſt thy ſelfe agaynſt thy God. Beholde, the holy ghoſt hath alreadie declared and told thee, into what confuzion thou putteſt thy ſelfe: namely, that it is as much as if thou wouldeſt become the creator of thy God: and if there were no more but this malapertneſſe, wert not thou worthie to be drowned in the bottom of hel? For is there any greater pride than to deſire to darken, or rather to aboliſh the maieſtie of God? Thou ſilly worme of the earth, thou curſed creature, thou wretched cariō, thou art a ſink of all filthineſſe, and wilt thou take vpō thee to check ſo againſt thy maker? VVhen we hauehave any ſuch thoughts in vsus, let vsus beware that we put them away, yea and vtterly burie them, and that we ſhet all fanſies out of doores, and ſtand no further vponupon our reputation, but ſay, Lorde bee thou glorified in our ignorance: and let vsus ſay nothing elſe but this, Lorde thou art rightuous in all thy doings, although wee ſee not awhit as nowe, but wee ſhall one day bee inlightened by thee. As nowe it is great wiſedome in vsus to reſt ſimplie vponupon his will, ſeeing he will hauehave vsus ignorant for a tyme. Ye ſee then that it ſtandeth vsus in hande to put this ſentence in vre. Furthermore whereas it is ſayde that we teach God the thing that he perceyueth not: It behoueth vsus here to make compariſon betweene God and vsus: For he hath bin from euerlaſting, and we be but as ſnayles of one dayes breede, and yet wee put out our hornes immediatly. And what for that? It is but water. VVherof are ſnayles made? or wherof come they? Ye ſee then we are but as ſnayles, and are chaunged incontinent. And is it meet that we ſhoulde poke out our hornes agaynſt God? what ſtrength? what courage hauehave we? of what cōtinuance of time are we? we bee but threeſcore or fourſcore yeares in the worlde: I ſpeake of the eldeſt ſort: And what then can our vnderſtanding be? On the cōtrary part let vsus mark of what continuance Gods wiſedome and knowledge are. From euerlaſting: before the worlde was made all things were preſent with him: hee hath not increaſed in wiſedome, neither is he abated in any thing. But he knewe all things euen before the world was made. So then muſt not men needes bee worſe than madde when they giuegive theyr affections head after that ſort to ſay, the matter ought too hauehave gone thus? How now? Hath not God conſydered how this thing ought to be done? Is he not wiſe ynough of himſelfe? Is not this an ouerturning and marring of all things? He is not like mortall men: For except they hauehave debated vponupon a matter afore hande and taken counſell of it, they can do nothing that is good and profitable. Hath God neede to conſult? Hath he neede to debate of matters aforehande? How ſhould that be? For as I ſayd afore, all things hauehave bene preſent with him before all tymes. VVhat is to be done thē? To ſuffer our ſelues to be taught by him, knowing that there is no vnderſtanding in vsus, and that we do but glide through this worlde, and our life vaniſheth away as a ſhadowe: we be blinde wretches, and although there bee ſome reaſon and vnderſtanding in vsus, yet is it not able to guide vsus, and muche leſſe too aduiſe God what he ſhould do: but ſerueth only to make vsus vnexcuſable. And ſo the reaſon that wee hauehave, ſtandeth vsus in no ſtead but to conuict vsus and condemne vsus: And therewithall the holy ſcripture ſheweth vsus that wee bee blinde wretches, yea and wee are ſufficiently taught it by experience. And therefore if we take vponupon vsus to teache God, whither do wee ruſhe? That is the cauſe why I ſayde that it behoueth vsus to knowe firſt what our ignorance is. And ſecondly that it belongeth vntoo God too diſpoſe of all things, that when wee vnderſtande the want that is in our ſelues: we may bee out of doubt, that it belongeth vntounto him onelyonly to remedie it. Then do we lack vnderſtanding? let vsus craue it of him (ſayeth Saint Iames) which is the welſpring of it, and giueth it without vpbrayding. For God dealeth not nigardly with vsus as men doo, who when their goodes do diminiſh, are greeued if they be to much called vponupon. It is not ſo with God: For he neuer ceaſſeth to do vsus good. Therefore let vsus learne to offer our ſelues vntounto him when wee want wiſedome, and let vsus not doubt but hee will giuegive vsus as much as ſhall bee neceſſarie for vsus. And this doctrine whiche I hauehave touched is exceedingly for our behoofe. For what hath bin the cauſe of ſo many corruptions in Chriſtendome, inſomuch as the good doctrine hath bin peruerted and imbaced, but bycauſe men hauehave bene deſirous to bee ouer wiſe as though God had not bene well aduiſed. VVhen men preſume to put forth their owne inuentions, and to ſay this will bee good, and that muſt be done: and ſuch a thing muſt bee remedyed: and after what ſort? After their owne fancie. And had not God foreſeene it? Howe happeneth it that he did it not afore? VVee ſee what God pronounceth, and theretoo muſt we hold vsus. He will hauehave vsus to receiue all things for good and holy which he ſpeaketh. And beholde, men ſtep in and will play the ſticklers, and rowe betweene twooſtreames. And why? For they could finde in their harts to do God ſo much wrong, as to ſay he is ſcarce wel aduiſed, and that they themſelues are wizer than he. But we ſhall knowe this thing the better by taking of a thing that is groſſe and eaſie to bee vnderſtoode: which is, that the Pope hath gone about to deuide the things that God hath ioyned togither, that is too wit, that hee hath bereft the people of the cup in the Lords ſupper, and told them that they muſt content themſelues with the one kind, namely with the Oſte, and that the cup ſerued but for the Prieſt to ſing Maſſe withall. And what alledged hee? O there woulde be many inconueniences. True it is, that all thoſe inconueniences are grounded vponupon beaſtly ſuperſtitions, too make men beleeue that wyne is no more wyne, but that it is turned into the bloud of our Lorde Ieſus Chriſt. Then marke heere the allegation of the Pope: O ſayeth he, there would be many inconueniences if the cup ſhould be giuen to all the people: it were better that the Prieſt ſhould drinke in the behalf of all the whole company. To be ſhort, it is all one as if he ſayd, we bee wiſer than God, we ſee things that he ſaw not, and therefore we muſt prouide for them. And after what maner? By putting away the ordinance of Ieſus Chriſt. Beholde, our Lorde Ieſus Chriſt ſayth drinke ye all of this cup. He ſayeth expreſſely drinke ye all: And behold, the Pope commeth and cutteth off that worde, ſaying: it is true that ſo was the ordinance of Ieſus Chriſt. But we hauehave not don it without good reaſon, it is to prouide for inconueniences: I hauehave foreſeene it to be ſo. And what ſhal we ſay of Gods ſonne: who is the infinit wiſedome it ſelfe, and the light of the worlde? Did he ſee nothing in making this inſtitution? VVe ſee then that men ouerſhoote themſelues beyond al meaſure, whē they conſider not that all Gods doings are brought about by infinite rightuouſneſſe and wiſdome. Then let vsus hold vsus there, and follow the way that he ſheweth vsus, and not be afrayde that we ſhall erre, if he once ſhewe vsus his will, and we ſuffer our ſelues to be gouerned quietly by it.
Nowe let vsus fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vsus feele them better than we hauehave done, ſo as we may be ſorie for them and aske him forgiueneſſe, and that therwithall we may knowe that there is no other help for vsus, but to put our ſelues to his merciemercy, that hee may ſpare vsus: not for ſome little time only, but ſo as we may bee alwayes vphild by his power, and ſo aſſured of his mercy, as we may not doubt but that he will guide vsus, euen vntounto the ende, vntill he hauehave deliuered vsus from all the aduerſities and miſeries wherevnto we be now ſubiect. That it may pleaſe him to graunt this grace not onelyonly to vsus, &c.