Sermons on Job, Sermons · Chapter 36 · Sermon 139
The .Cxxxix. Sermon which is the first vponupon the .xxxvj. Chapter.
ELiu ſpake againe and ſayde,
2 Heare me and I vvill argue vvith thee, for yet hauehave I vvordes to ſpeake of God.
3 I vvill extend my knovvledge a farre off, and proue him to be rightuous vvhichwhich made me.
4 My vvordes ſhall be voyde of vntruth, and the perfect of knovvledge ſhall be vvith thee.
5 God being mightie, yea being mightie in ſtrength of mynde, enuieth not, [or reiecteth not.]
6 He quickneth not the vvicked, but giueth iudgement to the afflicted.
7 He vvill not turne avvay his eyes from the rightuous.
THey that had heeeretofore vphild that God leaueth no ſinne vnpuniſhed in this world, are beguiled, as hath bin declared more fully alreadie. And ſure we ſee that God reſerueth the puniſhment of many faultes, to the ende to make vsus looke the further. For if he ſhould as now execute a full iudging wherin nothing were miſsing: we ſhould hauehave no occaſion to hope for the cōming of our Lord Ieſus Chriſt: he ſhuld hauehave no more to do in iudging of the world: for all would be done afore hande. So then Gods puniſhing of ſinnes in this world, is not at all times, nor all after one rate: It is ynoughe that hee gyueth vsus ſome tokens and markes that he is Iudge of the world. The like alſo is perceyued in mainteyning the godly: It is ſaid that God gouerneth his ſeruants, and is the preſeruer of thoſe that cō mit themſelues vntounto him: and that he deliuereth thē from all their aduerſities: yea, howbeit that is not done in ſuch wiſe, but that he ſuffereth the godly to be nowe and then afflicted: yea, & ſeemeth not to be minded to ſuccor them though they call vppon him. Therefore it behoueth vsus ſo to acknowledge Gods prouidence, as we conſider that he reſerueth many things till the laſt daye. And this is the matter that Eliu ſhould treat of here. This Chapter then importeth none other thing, but that if we open our eies, wee maye eaſily ſee that God holdeth the brydle of all worldly things, and ſheweth himſelfe to bee carefull ouer vsus. True it is that wee ſee not ſo perfect and good a ſtate as were to be wiſhed, no, it is farre wide of it. Howbeeit the reaſon is apparant: namely, that God is mynded too exerciſe vsus heere with mayne battayles, and againe, that hee intendeth too drawe vsus further, namely too make vsus too knowe that a day will come, wherein all things ſhall bee ſtabliſhed againe, ſo that whereas things go amiſſe as nowe, it is too the ende, that wee ſhoulde bee the more prouoked too deſyre the appearing of the Sonne of God, too ſette all things in order againe, according as it is his office, and as hee hath promiſed ſo too doo. But before Eliu treate of the foreſayde matter, namely that God gouerneth the worlde, and diſpoſed thinges in ſuche wyſe, as his iuſtice is ſheweth by experience: hee vſeth heere a Preface. Heare mee (ſayeth hee) for I hauehave yet matter too ſpeake concerning God. And what matter? I will extende my knowledge a farre (ſayeth hee) to proue that …e which made me, is righteous. Eliu in ſaying that hee had yet to ſpeake of God: ſheweth that a faithfull man muſt not giuegive ouer the maintenance of Gods quarell, too the ende to ſtoppe their mouthes, whiche murmure agaynſt him, or blaſpheme him. And truely if wee had but a little peece of the zeale that is commaunded vsus in the holy ſcripture: we woulde be much more earneſt in mainteyning God honour than we bee. It is ſayde in the Pſalme, that the reproches which are offered vntounto God, ought to light vponupon our heades, and ſo touch vsus, as wee may feele them at the heart, and bee more greeued and ſorie for them, than if men did vsus all the outrage that were poſsible to bee thought. For who are wee? If wee were a hundred tymes miſuſed: ought our owne honour too bee ſo much ſet by at our handes, as the honour of God? No. But yet wee ſee the cōtrarie, ſo as if any of vsus be defamed, by and by hee will reuenge himſelfe, or at leaſtwiſe ſeeke iuſtice, and is neuer contented til his honor bee repayred, and yet his honour is nothing. For what are wee? But as for the name of God, that ſhall bee rent in peeces: one ſhal villaynouſly skoffe at it, another ſhal ſpewe out curſed blaſphemies agaynſte it, and a thirde ſhall rayle at it: And this geere paſſeth and ſlippeth away amongs vsus, no man is moued at it, and if wee ſpeake but one worde agaynſt it, wee thinke wee hauehave done more than ynough. Therefore when wee ſuffer Gods doctrine to be ſlaundered, his Maieſtie blaſphemed, and his name runne in mennes mouthes with reproch: therein wee ſhewe that there is not one droppe of good zeale in oure heartes, and this cowardlyneſſe of oures, deſerueth that God ſhoulde diſclayme vsus for his children. For if wee tooke him for oure father: coulde wee abide that men ſhoulde aduaunce themſelues after that ſort agaynſte him? A childe that is of a good nature, woulde couer the reproch of his carnall father, although hee were of no value. And what ſhall wee then do, when the matter concerneth him that is the wellſpring of all righteouſneſſe, and the king of glorie, and which deſerueth all prayſe, as the ſcripture ſpeaketh, and as the effect it ſelfe ſheweth. Then if wee clayme him for our father, and yet notwithſtanding hauehave our mouthes ſhette when men go about too peruert his truth, and his name is reuiled, and too bee ſhort, hee is made an open ſcoffingſtocke, and wee bee not touched nor greeued at all with it: are wee woorthie too bee acknowledged for his children. So then wee ought too marke this Text better, where it is ſayde, that there is yet more too hee ſpoken of God. This worde yet importeth that when a faythfull man hath ſette himſelfe agaynſte the wicked whiche impeache Gods honour, hee is not diſcharged for ſhewing onelyonly that hee conſented not vntounto them: but as much as in vsus lyeth, wee muſt too the vttermoſt withſtande and reſiſt thoſe that offer wrong vntounto God, and go aboute to diminiſhe or deface his glorie by any maner of meanes. VVee muſt I ſay, bee their enimies to the vttermoſt, and neuer giuegive ouer the battaile, in ſo holye and iuſt a quarell. But in the meane while, we ſee the wicked are alwayes readie to mainteyne euill caces: and in theſe dayes the wickeddeſt man ſhall finde moſt bearers and bolſterers, inſomuch that a man might conclude, that if hee will bee fauoured and borne out, hee muſt giuegive himſelfe too all euill. And againe euerie man will ſell his conſcience and his tongue for a little good cheere or ſome other ſuche corruption. Theſe things are manifeſt, and yet in the meane while, they whiche ſay, they hauehave ſome zeale of God, are dumbe, and dare not open their lippes. Seeing then that theſe villaynes are ſo outrageous: I pray you ſhall there neede any other recorde too condemne thoſe that hauehave had no courage and ſtouteneſſe too mainteyne Gods honour, than the wickedneſſe that is ſeene in the wicked, in that they doo ſo linke togither in all euill. Thus as for goodneſſe, yee ſhall not finde a man that will hazarde himſelfe for it. The wicked maye ſpight God in theyr mainteyning of wicked matters, vnderunder the colour of ſome preſent that ſhall bee giuen them: and in the meane while, no man ſhall hauehave the minde the mainteine goodneſſe. Therefore let vsus learne to be more zealous of Gods glorie than wee hauehave beene. And firſt of all, when wee ſee men go about to ouerthrow the good and pure doctrine: let vsus ſhewe what fayth there is in vsus, and make confeſsion of it, by withſtanding Satans lies, and ſuch as ſeeke nothing but to bring troubles and ſtumblingblockes into the Church of God. That is one poynt. Againe, do we ſee God ſcorned and dallyed withall, and men talking of the holy Scripture to bring all religion in diſdaine? Let vsus bee inflamed with a holy anger, for it is a cauſe whiche ought too moue vsus, and greeue vsus, when wee ſee Gods honour wounded, and his religion miſuſed. So then let vsus ſhewe that wee hauehave yet too talke of God. Thirdely, when wee heare blaſphemyes flying abroade in the ſtreetes, or in the markets, or in vittayling houſes: let vsus labour to reſiſt them to the vttermoſt of our power, that wee may ridde and clenze away ſuch abhomination from among vsus. VVherefore as muche as in vsus lyeth, let vsus not ſuffer Gods name too bee reuyled. And for a concluſion, whenſoeuer wee ſee any euill raigne, let vsus caſt a ſtoppe before it, and labour too amende it, and then will God doo vsus the honour too acknowledge vsus for his Proctors and Aduocates. But if wee doo otherwiſe, wee giuegive Satan the vpper hande, and are guiltie of betraying the name of God, for that wee made no account of the thing which is principall, and ſo ought too be taken. This is it which wee hauehave too marke vppon the wordes where Eliu ſayeth: that yet hee bath ſtill too ſpeake of God. Afterwarde hee goeth forward with the ſame ſentence, according alſo as it is a cace well woorthie that the faythfull ſhoulde imploy themſelues in it too the vttermoſt, yea and ſtreyne themſelues aboue all their forces, for when he ſayeth, that wee will extende his knowledge a farre: therby hee ſheweth, that when wee ſpeake of God, wee muſt lift vp our mindes higher than oure naturall vnderſtanding mounteth. And in good ſooth, ſhall a man euer attaine vntounto God, if hee iudge according, to his owne fancie and fleſhly reaſon? No. But wee ſhall rather darken his glorie. So then, if wee will glorifie God, let vsus learne too reach out our knowledge farre and wyde, according as example is giuen vsus heere. And howe? For a man ſhall neuer reach out his knowledge as hee ought to doo, too ſpeake of God, except hee knowe that his Maieſtie is higher than all our vnderſtanding, and therefore that he muſt bee faine too come downe too vsus, and too lift vsus vp vntounto him. Thus muſt wee humble our ſelues with all reuerence, too the ende that God may lift vsus vp too him, and ſhewe himſelfe too vsus, and make vsus partakers of the doctrine whiche otherwiſe wee coulde neuer attaine vntoo. Yeſee then how wee muſt reach out our knowledge a farre when wee hauehave to deale concerning God. Nowe, were this well obſerued, wee ſhould profite after another maner than wee doo, both by ſermons and lectures. But what? As for them that come too Sermons, howe are they diſpoſed too receyue the doctrine that is ſet foorth? It is ynough for them too come too the Church, and too ſhewe themſelues there. And therefore they goe theyr wayes as ill as they came, or rather worſe: for it is good reaſon that God ſhould puniſh thē with blindneſſe, which doo ſo deſpiſe the ineſtimable treaſure of his Goſpell. VVhen men come thither lazily without any minde, and there fall into their dumpes, and conſider not that it is God which ſpeaketh vntounto them, that they might do him honour, and receyue the thing that is gone oute of hys mouth: are they not traytors to God, in yeelding ſo little honor to the doctrine of ſaluation? That is the cauſe then why God blindeth them. VVhen we read the holy ſcripture, either wee will bee proude, ſo as we do but ouerrun matters vponupon truſt of our owne wit, as though wee were ſufficient Iudges to determine vponupon all things: or elſe we mingle Gods worde with our worldly affections. And furthermore, wee are ſo farre off from reaching out our knowledge a farre: that wee bee as it were forepoſſeſſed with our owne fond and trifling imaginations, and with our wicked luſtes, which holde vsus as it were locked and bowed downe, ſo as wee cannot lift vp our heades vntoo heauen. That is the cauſe why we ſee ſo ſlender profiting: and that ſuche as beare the name of faythfull, knowe not what God is, neither do deſire too knowe. Therefore let vsus learne by the example of Eliu, to lift vp our knowledge, and to reach it out a farre when there is any talking of God: and let vsus learne alſo to do him the honour, too diſpoſe ourſelues too looke reuerently vntoo him. For that alſo is an accompliſhing of this ſaying of the holye Scripture, that God is neere vntounto the lowly, and ſheweth himſelfe too ſuch as diſtruſt in themſelues, without challenging to them any drop of goodneſſe as of themſelues. And finally as often as we ſpeake of God, let vsus not giuegive our owne braine the bridle, but let vsus learne to reach out our knowledge further, Eliu addeth, that hee will proue him to be righteous which made him. Here we ſee whervnto all our talke ought to tend whē we ſpeake of God: namely to the mainteyning of his glory. And what doctrine ſoeuer is referred to that end, we muſt hold it for good and holy: like as when men reaſon and diſpute too diminiſhe the honour of God, it is certaine that there is nothing in them but frowardneſſe, howe faire colours ſoeuer they pretend. So then whenſoeuer wee ſpeake of God, let vsus beare in minde to proue him righteous, that is to ſay, too yeelde him his duetie, ſo as hee may bee magnified at our handes, and wee acknowledge him ſuche as hee woulde bee knowne to bee, that all mouthes may bee ſhette, and hauehave no occaſion too miſlike of him. Thus yee ſee that the talke which wee ought to hauehave concerning our God, muſt bee to ſanctifie his name: according alſo vsus wee deſire in the prayer that wee vſe euerie daye. And Eliu addeth immediately, that his woordes ſhall bee voyde of vntruth, and that he will ſhewe vntounto Iob that his knowledge is perfect. Heere hee proteſteth that hee will not mingle anie thing with the good doctrine, nor go about too diſguiſe it. And ſurely it is one poynt further whiche wee ought to marke well, that when wee open our mouth to treate of God and of his workes and worde, there muſt not bee any mingling with it, but pureneſſe muſt be kept, ſo as all that euer wee ſpeake be whole and ſound. For as for him that mingleth good matter and euil matter togither, what dooth he elſe, but bring good meate, and well ſeaſoned to the taſte, which yet notwithſtanding is poyſoned? Euē ſo is it with all ſuch as make a faire ſhewe, and do indeede alledge good and true ſayings: and yet notwithſtanding do interlace them with lyes and errours. Let vsus marke well then that hee which executeth the office of a Teacher, muſt not onelyonly regarde to hauehave good ſayings, but ſpecially indeuer too hauehave this ſimplicitie, that hee neyther adde nor diminiſhe anie thing from Gods pure doctrine. And therefore if wee will hauehave a well ruled fayth, we muſt go by that lyne and take good heede, that in teaching, wee vſe nothing too guide vsus, but the pure will of God, and that all our wordes be referred and conformable therevntoo. But if wee handle things otherwiſe, and deale not with ſuch ſoundneſſe and vprightneſſe as God requireth, who (as wee ſay) will hauehave his worde preached in ſingleneſſe, I ſay if we hauehave not that minde with vsus: we ſhall perceyue in the ende, that we hauehave beene out of the way. Heere then wee be taught too receyue the pure and holy doctrine as wee ought to doo, and too ſee that it bee not mingled. For what a thing is it, too mingle poyſon with good drinke or good meate? That is the thing which wee hauehave too conſider in Elius wordes. And whereas hee ſayeth, that hee will bee perfect in knowledge towardes Iob. It is of ſome men referred vntoo God, as if Eliu ſhoulde ſay, that in the ende Iob ſhould perceyue, that it was not for him too ſet God too ſchoole, as wee hauehave ſeene heretofore that hee went about to doo: not of ſette purpoſe, but bycauſe that by his murmuring it might ſeeme that hee woulde hauehave ruled God after his owne manner: and that bycauſe hee contented not himſelfe with hys dooings, hee woulde hauehave founde fault with him, and hauehave reſerued his ordinaunce. For this cauſe (as ſome thinke) Eliu ſayth here, that God ſhall bee found perfect in knowledge. Howebeeit this ſaying ought rather too bee referred too him that ſpeaketh: as if hee ſhoulde ſay, thou ſhalte perceyue that I am a faythfull teacher. His meening then is, that foraſmuche as hee will ſpeake in Gods name, Iob ought well too admitte his woordes, bycauſe hee woulde not mingle nor adde any thing of his owne, but handle the true doctrine perfectly, euen as hee had receyued it of God. Therefore when a man that preacheth God, magnifieth his doctrine, it muſt not bee taken as though he aduua…ced himſelfe too much: for we muſt exalt Gods truth aboue all loftineſſe, ſo as nothing may deface it. Thus yee ſee after what maner Eliu ſpeaketh here. It is not to vaunte himſelfe in his owne perſon, but too the ende that the doctrine whiche hee bringeth, (according as it is of God) might bee receyued, and eueryevery man humble himſelfe vnderunder it. And doubtleſſe it is a monſtrous thing, when men fall too ſtriuing agaynſt it. VVherefore let vsus vnderſtande that there is ſuche a perfection in it, as all the worlde ought too holde their mouthes ſhette, and acknowledge that God ſhoulde bee ſo honoured when he ſpeaketh to vsus, as eueryevery man ought to obey him. But nowe let vsus come to the generall matter that is conteyned heere. Hithertoo Eliu hath vſed a Preface, and nowe he entereth into the pleading of Gods cace, and ſayth, that God being ſtrong deſpyſeth no man, Verely (ſayth he) that is of ſtrength and courage. Heere hee taketh a grounde to ſeparate God from men, and too take him out of their number, too the intent wee ſhoulde not thinke of him as of oure ſelues. For the verie cauſe why wee iudge amiſſe of him, is for that wee woulde alwayes faſhion him after our ſmalneſſe, as who ſhoulde ſay there were not an infinite difference of power betwixt him and vsus. Then if men go about too reſemble God vntoo a mortall man, it is a defacing of his Maieſtie, and yet for all that, it is more than ordinarie, inſomuche that wee finde it in all caces by experience. If God vſe any rigour, wee fall too ſurmiſing this or that, and take occaſion too repine agaynſte him: and if hee threaten vsus, wee are not awhitte moued at it. For wee beare oure ſelues in hande, that his anger will paſſe ouer. And what is the cauſe of ſo beaſtly a preſumption? It is for that wee diſcerne not God from his Creatures. Alſo on the contrary part, when God promiſeth too receyne vsus too merciemercy, wee cannot bee perſwaded that it is ſo. For wee bee letted and hindered by oure owne imaginations [whiche make vsus too thinke] what? I hauehave offended him ſo muche, and ſo muche. VVee make him alwayes lyke a mortall man, and therefore it is ſayd in the Pſalme, Looke howe farre the Heauens are from the Earth, ſo farre are my thoughtes from yours. And hee confirmeth the ſame ſaying by his Prophete Eſay. Howe nowe ſayeth hee, thinke yee that I am angrie after your manner? Thys ſerueth too ſhewe vsus, that although wee hauehave prouoked hym too the vttermoſte, yet will hee bee mercyfull ſtill: and that although wee bee totoo vnwoorthie, yet will hee not ceaſſe too reache oute his helpe vntoo vsus. So then wee ſee that this doctrine of Eliu is not ſuperfluous, but exceeding muche for oure behoofe, bycauſe there are verie few that can withholde from mingling God with men, ſo as no difference can bee perceyued betwixte him and his creatures, and yet notwithſtanding it is tolde vsus, that there is greater difference betweene God and vsus, than there is diſtaunce betweene Heauen and Earth. Therefore wee muſte not meaſure his thoughtes by ours, nor ſpeake any thing of him after oure owne imagination: For that were an vtter peruerting of all. Then let vsus rememberhowe Elius meening is in effect, that God ought too bee ſo exalted aboue all Creatures, as menne may not preſume too iudge of him after their owne naturall reaſon, nor after the diſpoſition of things whiche they ſee heere bylowe: but conſider that hee is a farre other thing, and as farre differing from vsus, as the daye differeth from the night. And for proofe heereof, hee ſayeth, that God beeing ſtrong reiecteth no man. For what is the cauſe that a mortall man ſeeketh too hurt his neighbour, and puncheth him with his elbowes too ouerthrowe him, or to make him to ſtumble by ſome meanes or other? Euen the enuie and ſpight that one beareth too another, and alſo the feare that they hauehave whiche maketh them too ſaye, ſuch a one may doo mee harme, and if ſuche a man bee aduaunced I ſhall bee plucked backe by it. So then, bycauſe there are ſo manie infirmities in men, they are alwayes afrayde, leaſt theyr neighbours ſhoulde bee aduaunced too muche. That is the cauſe why they are full of contentions and quarelles: That is the cauſe why they woulde alwayes hauehave them diminiſhed that are in too great authoritie and credite. That is the cauſe why menne labour after that ſort too bring their neigbours lowe. Nowe let vsus ſee if wee can finde anie ſuche poynt in God. No, no: For hee is too greate too enuie vsus, hee paſſeth not what men ſay. For coulde wee eyther hurt God, or diminiſhe his honour though wee were neuer ſo great? There is no king nor prince that can aduaūce his Throne aboue the Clowdes: but as for God, hee is aboue the Heauens, yea and aboue the Angelles: and as for men, what are they? The Prophete Eſay ſpeaking of mennes pryde, when they woulde ſo aduaunce themſelues, ſayeth that they are like Graſhoppers. Yee ſee that when Graſhoppers skippe, they make a great leape, bycauſe their legges bee long, but yet are they fayne too fall by and by too the grounde againe, or elſe they bee as Frogges. Thus yee ſee what compariſon the Prophete ſetteth downe, too ſcorne the vainegloriouſneſſe of men. For admite wee coulde flee aboue the Clowdes: admit wee were fellowes with the Angelles: yet wee ſee that they doo worſhippe the ſoueraine Maieſtie of God, and are feyne too hyde their eyes with their winges, according as it is ſayde in the prophecie of Eſay. God then is no… afrayde that wee can doo him any hurt, neyther will hee beare vsus any enuie as thoughe wee were able too anoy him: his Maieſtie ſhall alwayes continue vnappeached ſpight of oure teeth. Seeing it is ſo, wee muſt conclude that there is no proportion betwixt him and vsus, nor imagin that when God is offended hee hath good cauſe too bee angrie, for feare leaſt men ſhould bereeue him of his right. True it is, that men are blameworthie for ſo doing, but yet can not any thing preiudice him at all. So then there is no infirmitie in him, that hee ſhoulde enuie hys creatures: for hee is great. And Eliu addeth moreouer, that hee is great in ſtreength of heart, or that hee is mightie in vertue of minde. Herein Eliu toucheth another vice which is in men. For euen they whiche are mightie, and ought not to enuie their inferiours, are notwithſtanding ſo womaniſh hearted, that they are afrayde of them: according as wee ſee, that euen kings and princes whiche are of a ſpightfull nature, are ſorie when they ſee any vertuous man. And why? For there is no true nobleneſſe in themſelues, to ſay, God hath ordeyned me too aduaunce men of vertue, and too eſteeme them and honour them: but cleane contrariwiſe, foraſmuche as they bee bace minded themſelues, they would hauehave all the world like them, and are aſhamed too ſee an honeſt man. If there bee a prince that would wallow in all filthineſſe, and keepe a ſtewes in his Court: It greeueth him too hauehave his lewdneſſe diſcouered, whereas whoredome reigneth euerie where, yet doth he ſeeke ſtill to get more libertie to giuegive himſelfe to all lewdneſſe. For aſmuch then as men are ſeene too bee ſo bace minded: Eliu ſayeth, that wee muſt not imagine God too bee after that faſhion. And why? For beſydes that hee is mightie, and men are notable too reache vntoo him, hee is alſo mightie in vertue of minde, hee lyketh well of vertue, Iuſtice pleaſeth him, hee alloweth goodneſſe, and hee ſeeketh by all meanes too ſhewe that the more vertue that there is in men, the better he is ſerued and honoured. For the thing wherein the glorifying of God conſiſteth, is that men ſhoulde bee vertuous. If a king ſee any of his ſubiectes more woorthie of commendation than himſelfe, it miſlyketh and greeueth him. VVhy ſo? Bycauſe the thing whiche is in others wanteth in himſelfe. But it is not ſo with God. For why? HaueHave men any goodneſſe of their owne nature? No: but wee muſt bee faine too receiue it of God, he is the wellſpring from whence it muſt come. Seeing it is ſo, God needeth not too feare that his honour ſhould be darkned by mens vertues. But marke heere what wee hauehave too conſider: we ſhall neuer knowe God to bee righteous and mightie in himſelfe as wee ought to doo, if wee conſider him but by our naturall wit. And why? For our mindes are too groſſe and heauie too mounte ſo high. But when wee ſee the vertues and graces whiche hee dealeth vntoo men: thoſe are fayre myrrours and liuely pictures wherein hee ſheweth himſelfe: and the more that men walke in righteouſneſſe, the more is hee continually magnifyed, as in the thing wherwith hee is ſerued and honoured. So then wee ſee nowe, that wee muſt no more match God with men, nor iudge of him after our guize and fancie: but he muſt be vtterly ſepatated from them according as in verie deede the heauen is not ſo farre off from the Earth, as there is diſtance betwixt him and vsus, as I hauehave alledged alreadie out of the Pſalmes and the Prophet Eſay. And nowe after that Eliu hathe ſpoken ſo, hee addeth that whiche I hauehave touched alreadie: that is too witte, that although many things bee out of order in this worlde: yet a man maye perceyue the markes of Gods prouidence. And vndoubtedly, although God do not as nowe keepe one vnchaungeable rate: yet notwithſtanding it is well ſeene, that God is aboue all the things in this worlde: and that if hee guided not the ſterne, there woulde bee a horrible confuſion euerie where. Therefore let it ſuffice vsus too hauehave heere ſome markes of Gods prouidence, too the ende wee may giuegive him his due glorie, and ſay, Lorde thou arte Iudge of the worlde howeſoeuer things fall out. And althoughe thou leaue many ſinnes vnpuniſhed, and cauſe the righteous and innocent too ſuffer many afflictions: yet neuertheleſſe, wee perceyue that all thinges are guided by thy hande, and thou haſte ſouereyne dominion ouer all things. Yee ſee then what Eliu treateth of heere, and firſt of all hee ſayeth, that God quickneth not the wicked, that hee giueth iudgement too the afflicted, and that hee turneth not away his eyes from the righteous. Theſe ſentences whiche Eliu taketh, are generall: and alſo it behoueth vsus generally too conclude, that God is righteous euen when wee perceyue not any ſigne of his righteouſneſſe. And wee muſt remember the thing that hath beene declared afore: which is, that when wee ſee that things are not ſet in ſo good order and perfection as wee woulde wiſhe: it muſte put vsus in minde, that God will one daye iudge the worlde in the perſon of his ſonne, according too the article of our beleefe, that Ieſus Chriſt muſte come too iudge both the quicke and the deade: and truely (as I hauehave ſayde) if all things were diſpoſed as were too bee wiſhed: what a matter were it? VVee ſhoulde no more looke for the laſt reſurrection. Doo wee then ſee that God executeth not all his iudgements, but reſerueth ſome too himſelfe? Let the ſame confirme vsus in the hope of the laſt daye, and of the comming of the Lorde Ieſus Chriſt, vntoo whome God his father hath giuen all power, too the intent hee ſhoulde appeare in his Maieſtie, too right all things that are out of order, and too ſet them at a ſtay. And when wee ſee that God puniſheth ſome offences, and delyuereth thoſe that are his: whether it bee our ſelues or others, let the ſame ſuſfiſe vsus too allowe of his prouidence. I ſee that God hathe puniſhed ſuche a fault: then muſte I conclude that hee hath ſhewed mee as it were a myrrour of his iuſtice, and that the wicked ſhall come too account before him. For why, hee accepteth no perſons, hee is not an earthly Iudge that wil doo good iuſtice by ſtartes, ſo as if there bee ſome fault committed, it ſhall bee puniſhed with great rigour, and in the meane while, many others ſhall bee let ſlippe through ſome briberie or parcialitie, and ſo ſhall the Iudge bee quite and cleane chaunged. This is euident, inſomuch that all the Iuſtice in the worlde, yea euen the beſt that is too bee founde, is but theeuiſhneſſe bycauſe it proceedeth not of a good and ſounde minde that holdeth out continually. But there is no ſuche thing in God: hee is not moued with fauour, nor corrupted with rewardes. VVhat then? Hee iudgeth according too the truth. Seeing it is ſo: wee muſte needes conclude, that when God puniſheth an offence, therein he ſheweth vsus that nothing eſcapeth him but that all our woorkes muſt come too account before him, and that although they bee hidden at this daye, ſo as they bee not perceyued at the firſt, yet wee ſhall bee neuertheleſſe guiltie when wee come thither. So then, let vsus learne too practiſe this leſſon that is ſhewed vsus heere, that is to wit, that God turneth not away his eyes from the righteous, no… quickeneth the wicked. And howe ſhall wee knowe that? Not alwayes, nor all after one rate, as I hauehave ſayde afore but yet God giueth vsus ſufficient proofes, too conclude that hee watcheth ouer the Godly, too the ende too maynteyne them, and that hee keepeth them in his protection, pitying them, and deliuering them from all daungers. I ſay, wee ſee ſuche examples heereof, as we muſte needes hauehave this matter fully ſettled and concluded in vsus. Furthermore, wee ſee alſo that God lifteth vp his mightie hande too repreſſe mennes iniquities, howebeeit not alwayes: For▪ hee leaueth many of them vnpuniſhed, winking at them, yea and making countenance, as thoughe hee fauored the wicked in many caces. But I hauehave ſhewed alreadie, that the ſame muſte confirme oure fayth, and that wee muſte bee fenced agaynſt ſuche ſtumbling blockes, by knowing that God reſerueth thoſe things till the latter daye, whiche hee accompliſheth not as nowe. But howeſoeuer the worlde go, wee ſee that inaſmuche as God puniſheth ſuche offences, hee hateth and abhorreth ſinne. And therefore it behoueth vsus too iudge therevpon▪ that hee quickneth not the wicked. But as this doctrine is ſet downe heere too teache vsus too glorifie God in all reſpects: ſo alſo let vsus marke that it muſte edifie oure fayth, and teache vsus the feare of God. Do wee then ſee that God turneth not away his eyes from the Godly, but hath pitie vponupon them too helpe them? Let vsus bee ſtabliſhed in truſte of hys goodneſſe, that wee may reſort vntoo him as oft as wee bee afflicted. HaueHave wee ſeene that God hath deliuered any man, or that hee hath deliuered our ſelues? Let the ſame make vsus too returne too him, and ſay, howe nowe? My God hath made mee too feele by experience, that hee is readie too helpe all ſuche as truſt in him: and the Scripture ſayeth vntoo vsus, Come vntoo mee all yee that labour, and are heauie loden, and I will refreſhe you. Yee ſee then, that all the recordes which God giueth vsus, witneſsing that hee will not turne away his eyes from the Godly, muſte confirme vsus in the promiſes of his goodneſſe whiche hee giueth vsus. Alſo on the contrarie part, whereas it is ſayde, that God quickneth not the wicked: let vsus learne too take the vſe of it. Do wee ſee any crime puniſhed? Let it prouoke vsus too walke in feare, and to ſay, there is no dallying in this cace with God. VVhy ſo? For hee chaſteneth ſuch a one too the intent too inſtruct vsus by his harmes. For it is a great fauour that God ſheweth vsus, when hee giueth vsus ſuch examples of his rigour and wrath, as wee neuertheleſſe without being touched, may take warning too eſchue his vengeance, which was readie for vsus, and which hee might hauehave made vsus too feele. Thus yee ſee that all the examples of the chaſtiſements and corrections which God doth in this worlde, ought too ſerue too our learning. True it is that wee can well ſay, God is righteous, and ſuch a one hath his due reward: wee can skill to condemne ſuch as hauehave done amiſſe, and too allowe the corrections that God ſendeth them: but in the meane while, wee applie not the thing too our owne vſe, and yet were that the principall poynt. VVhen I ſee that God puniſheth a man, I muſt enter intoo my ſelfe, and looke if I bee not attainted with the ſame vice, or whether I bee not as guiltie in ſome other reſpectes. And therevpon I muſt humble my ſelfe, and walke more aduiſedly than I hauehave earſt done. Furthermore, wee hauehave yet one other frute too bee taken of the chaſticements that God ſendeth. Therein wee ſee alſo that God hath care of his children. If God beate downe thoſe that hauehave troubled one and wronged another: why doth hee it but too take our quarrell in hande? So then wee ought too be the better minded to ſerue God, when wee ſee him ſet himſelfe agaynſt our enemies, and thunder vponupon them, after hee hath ſuffered them to hauehave their ſcope for a tyme. And therefore (as I hauehave declared afore) we ought too be the more confirmed to leane vntounto his promiſe by fayth, without doubting that he will ſhewe himſelfe a father towardes vsus. And therewithall we muſt bee hilde in his feare, that wee may preuent all the vengeance which wee ſee to light vponupon the wicked, and vponupon the deſpiſers of his maieſtie.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of our faults, praying him too make vsus feele them in ſuch wiſe, as wee may learne to bee ſorie for them, yea and too bee angrie and greeued at our vices, and ſinfull luſtes, ſo as wee may ſeeke earneſtly too hauehave his righteouſneſſe raygne in vsus, and too bee refourmed too his holy will, and that moreouer foraſmuche as wee hauehave too fight agaynſt the temptations of this preſent life, hee will giuegive vsus armour too defende our ſelues withall, that althoughe wee knowe much miſerie and wretchedneſſe in our ſelues, yet wee may not doubt but that hee will vphold vsus, and ſupplie our wantes by his grace, according as wee knowe that all perfection of vertue and goodneſſe is in him, to giuegive the ſame vntoo vsus, according as hee knoweth vsus too hauehave neede. That it may pleaſe him to graunt this grace, not onelyonly too vsus, but alſo to all people and nations of the earth, bringing backe all poore ignorant ſoules, &c.