Sermons on Job, Sermons · Chapter 36 · Sermon 143
The .Cxliij. Sermon, which is the fifth vponupon the .xxxvj. Chapter.
25 Men behold it, eueryevery man ſeeth it a farre off.
26 Behold, God is great, the number of his yeares is not knovvne, there is no counting of them.
27 For hee reſtrayneth the droppes of vvater, and aftervvarde maketh the raine of his moyſture to poure dovvne.
28 He maketh it to come from heauen, and it ſheadeth dovvvne vponupon the multitude of men.
29 VVho can knovv the diuerſitie of his Clovvdes, and vvhat is the heape of his Tent?
30 He ſtretcheth out his light, and couereth the rootes of the Sea.
31 By them doth he execute iuſtice vponupon the people, and giuegive abundance vvherevvith to liue.
32 He clotheth his drie ſtreames vvith the clovvdes, and commaundeth them to go agaynſt them.
33 His companion brings him tidings of ſtrife, and there is anger in mounting vp.
WEe hauehave too beare in minde the matter that was glaunced at yeſterday: namely how it is ſhewed vsus heere, that although men woulde ſhet their eies, yet can they not bring to paſſe that god ſhoulde not ſet himſelfe afore them, and that his works ſhould not be knowne to them. Hereby we be warned that if any man knowe not God, the ſame commeth not of ſimple ignorance, but rather of ſtubborne wilfulneſſe, bycauſe hee turneth away from him. For (as I hauehave ſayde afore) Gods workes are to manifeſt vntounto vsus: they ſhew themſelues eueryevery where: and therefore we can not bee ignorant of them, except we liſt ourſelues. In reſpect whereof it is ſayde, That men beholde them a farre off. For this ſimilitude importeth, that they bee ſo excellent, and that there is ſuch a greatneſſe and maieſtie in them, that although there be a farre diſtance betwene them and vsus, yet are we able to ſee them. VVe knowe that if a man be farre off from vsus, our eye ſight will not reach thither, but it fadeth by the way: or if there bee a great Caſtell, it will ſeeme to be but a little cabban if we looke at it a farre off: and a whole towne wil ſeeme to be but a two or three houſes. Thus doth farre diſtance diminiſh the outwarde appearance of things, which are great when wee ſee them neere at hande: VVe hauehave experience ynough of it in the Sunne. For it ſeemeth to bee ſcarcely two foote broade: and yet notwithſtanding if a man knowe the reaſon, and the things which the Philoſophers and thoſe that are acquainted with the ſecretes of nature do ſhew, he ſhall perceyue that the Sunne is much greater than the whole earth. And here it is ſayde expreſly, that men beholde Gods workes a farre of. How farre off? So farre, as our eye ſight muſt needes be vtterly dazeled. But yet as farre of as it is, we perceyue how God worketh: and therefore it followeth that there is ſuch a maieſtie in Gods woorkes, as wee ought of duetie to honour him therein. Nowe then let vsus marke, that ſuch as glorifie not God as they ſhould do, can not cloke themſelues with ignorance: for it is but a vaine couert, bicauſe his works cannot but be knowne vntounto thē. In ſo muche that if wee alledge that our eye ſight is too weake, and that Gods working is too high for vsus: it is to be replyed, that although Gods woorkes be not nigh vsus, yet wee ceaſſe not too perceyue them, ſo farre forth as is needefull for the magnifying of them. And although our eyeſight be verie feeble, yet is there ſuch a greatneſſe, excellencie and worthineſſe in Gods woorkes, as wee hauehave ſome inckling of them. Therfore let vsus lerne to apply our mindes too the knowing of the things that God ſheweth vsus. Furthermore let vsus marke alſo, that it behoueth vsus to know God and his workes according too our owne meaſure. If he ſhew himſelf a farre of, let vsus content ourſelues therewith. True it is that we may well deſire to hauehave him to come neere vsus: and on our part alſo it behoueth vsus too ſtreyne our ſelues from day to day, to hauehave a more familiar and full knowledge of him and of his workes. But yet for all that, we muſt walke in humilitie, and if God liſt not to bee knowne to the full, but onelyonly in part: let vsus holde our ſelues to that which pleaſeth him. And in the meane while (as I ſayde) let vsus not play the purblind or ſtarkblind buſſards wilfully: but let vsus ſuffer God to ſhew himſelfe to vsus, and when he hath ſhewed himſelfe and wee knowe him, let vsus honor him and yeeld him his deſerued prayſe. Nowe herewithall Eliu ſayth, that bycauſe God is great, we knowe him not, neither is there any numbring or accounting of his yea…es. This ſentence ſhoulde ſeeme to rep…gne that which I hauehave ſayd alreadie: for to know and not to know, are things vtterly contrary. VVe ſaw in the laſt verſe, that although God be far off from vsus, yet notwithſtanding his workes are ſo great that we ſee them: and now it is ſayde, that God cannot be knowne. But by the knowing that is ſpoken of here, it is ment that we cannot comprehende God in ſuch wiſe as he is in his maieſtie: wee come farre ſhort of that: it is ynough for vsus that wee hauehave ſome little taſte of it: we be not able to comprehend the infinite light that is in him: it ſuffizeth that wee hauehave ſome little ſparkes therof. Thus then ye ſee in what wiſe God is not knowne: namely in that our capacitie is too ſmall to conceyue and comprehend him. Yet notwithſtanding his meening is not to be vtterly hid frō men: for he ſheweth himſelf inough to be honoured at their handes. Therfore this knowledge which we hauehave of God, is not to bee able to determine of him, and to ſay throughly what is in him: but yet neuertheleſſe we are vnexcuſable if wee honour him not, forſomuch as he hath ſhewed himſelfe in ſuch portion vntounto vsus, as hee knoweth vsus able to beare, and as is for our profite. Now we ſee after what maner we beholde God, and howe he may be knowne of vsus: that is to wit, by looking at him as it were in a glaſſe when he claddeth himſelfe with that viſible maieſtie which is ſeene in heauen and earth. Lo in what wize he ought to be looked vponupon. And for that cauſe it is ſayd, that the creatures are as his ſeate: thoſe are his ornaments: and as a Prince that appareleth himſelfe in his royaltie too hauehave the more reuerence: euen ſo Gods ornaments are in the heauen and in the earth: and there it is that he muſt be looked vponupon. For as for his ſubſtance or being, that is inuiſible and hidden from vsus. But he vttereth his vertues in ſuche wyſe, that although wee were blind, yet might we grope them, according alſo as S. Paule vſeth the ſame ſimilitude in the 17. of the Actes. Seeing it is ſo, let vsus learne that we do then ſee God, when we conſider his workes: for his mightie power appeereth there, and ſheweth vsus that he deſerueth well to bee glorifyed at our handes. But yet muſt wee not preſume to knowe him perfectly, ſo as we ſhould be able to define what his glory is: for that paſſeth all our vnderſtanding: wee muſt caſt downe our eyes and confeſſe that hee dwelleth in vnapprochable light. Therefore our knowing of God is but in part: and therewithall it behoueth vsus to confeſſe, that we bee ſo ignorant and weake, as it is ynough for vsus to hauehave ſome taſt of Gods maieſtie, and we muſt holde ourſelues at that ſtay ſith we ſee that our wits fayle vsus, and that we be as good as forlorne. I ſay it behoueth vsus to holde ourſelues within our owne ſlenderneſſe, praying God to rid vsus of this mortall fleſh, to the intent we may behold him as he is, when we be become like vntounto him, as it is ſayd in S. Iohn: and furthermore that in wayting for that day, he reforme vsus preſently after his owne image, to the end we may beholde him the better. For thereafter as God clenſeth vsus from all our fleſhly vices, and from all the heauie droſſe that wee feele in ourſelues: ſo maketh hee vsus the meeter to beholde him. And ſo vponupon the knowledge of the weakeneſſe of our owne wittes, we hauehave to pray vntounto God to reforme vsus more and more, to the ende wee may profite and increaſe in his knowledge. VVheras mention is made of the numbering of his yeares: and whereas it is ſayd, that they cannot be reckned: truely a man may thinke it rude geere at the firſt bluſhe: for inaſmuch as God had no beginning, it needeth not to bee ſayde of that euerlaſtingneſſe, that the yeares thereof cannot bee reckned: and therefore that ſaying might ſeeme ſuperfluous. But if wee conſider what Eliu amed: wee ſhall finde that ſaying greatly to our profite. And why? As I hauehave ſayde heretofore, men are ſo caried away with pride, as they find fault with Gods doings, and will needes controll him. And whereof commeth ſuch ſaucineſſe, but that in effect they think themſelues wizer than God? Nowe to beate downe ſuch ouerweening, it is ſayd here, that a man cannot recken the number of Gods yeares. Therfore whenſoeuer we would be iudges ouer him, and are tempted with the ſayde preſumptuouſneſſe and deſire to mount higher than becō meth vsus or is lawfull for vsus: lette vsus bethinke our ſelues thus: wretched creature, thou are but as a ſnayle, it is not paſt three dayes ago ſince thou cameſt firſt vponupon the earth (I meene euen them that had liued a foure or fiueſcore yeares) & yet thou wilt take vponupon thee to iudge thy God. And in what plight art thou? For when thou ſhalt hauehave reached to the verie creation of the worlde: it is nothing in compariſon of the euerlaſtingneſſe that is in him. So then, thou ſeeſt nowe thine owne follie, and that thou art out of thy wittes when thou entereſt into ſuch a maze, as too go aboute to iudge him. Therefore let vsus learne, that here is not only told vsus that Gods age is endleſſe: but we muſte alſo compare it with the ſhortneſſe of our life, according as we be warned to do. For we knowe that we be tranſitorie and ſlippe away like a ſhadowe. Then muſt we compare the ſayde ſhortneſſe [of our life] with the endleſſe time of God, and the euerlaſtingneſſe which hathe neither time nor bounds: and that wil ſerue well to keepe vsus from aduauncing our ſelues into ſuch preſumption as wee hauehave bene woonted to. Thus wee ſee in effect what Eliu telleth vsus here. Now muſt we come to the declaratiō of that which he ſayeth concerning Gods workes. For hee alledgeth the Raine, thunders, and vapours, and ſuch other like things, as Hayle, tempeſts, and whirlewinds. VVhen wee ſee thoſe things, God giueth vsus ſuche ſignes of his maieſtie as wee muſt needes honour him, or elſe wee bee too vnthankfull and blockiſh. True it is that God hathe other woorkes higher and harder too comprehende than theſe: but the intent of the holy Ghoſt was, to teach vsus groſſely according to our rudeneſſe and homelineſſe: and therfore Eliu ſetteth down here an example of the works of nature, which we ſay are common. VVee neede not to go to ſchoole nor to be great Clerkes to hauehave knowledge of Rayne, of hayle, of faire weather, and of the chaunges that we ſee in the ayre. True it is that the reaſons of them are not verie common and ordinarie. For if a man ſhould aske a poore ſillie ſoule how Raine is ingendred, he could not reſolue him of it, bicauſe wee ſee not howe the water mounteth vp, nor alſo howe the water can bee ingendred in the ayre: and it might ſeeme a thing agaynſt reaſon. So the playne countrymen cannot diſcuſſe the things that are to be knowne by Philoſophie: as howe the rayne is ingendered by drawing vppe of the vapours of ſteames, in ſo much that when the Sunne ſtryk…th vponupon the earth, foraſmuch as the earth is full of holes, and not ſo cloſe ſhet but that there are little vaines in it: he draweth vp the vapours aloft, and by little and little they become thicke, and when they be in the middes of the ayre, there they ingender rayne. For by that meanes the moyſtures are drawne vp by little and little, vntil that al of thē grow ripe to giuegive vsus raine. Againe the countryfolke vnderſtand not wherof it commeth to paſſe, that there is not ſo great heate in the middle roome of the ayre, although the ſame be neerer to the Sunne. For the cauſe of it is, that the heate ſetteth it ſelf here vpō the earth as vponupon a harth, whereas in the ayre it ſpreadeth abroade in ſuch wiſe as it cannot reſt there. And that is the cauſe why hayle is ingendred there, as we ſee. It is a ſtraunge matter, in ſo much that we would hardly beleeue it if it were not a common thing among vsus, that the hayle ſhould thicken in the ayre, and that although the Sunne be neerer therevnto than to vsus, yet notwithſtanding (as we ſee) there muſt needes bee a great coldneſſe there. The ignorant therefore hauehave no knowledge of theſe things, neither can they find oute the reaſon of it, but are amazed at it. Howbeit although wee knowe not the reaſon, yet the thing it ſelfe is ſufficiently knowne, inſomuch that it appeareth that the drawing vp of the vapours from the earth after that maner, and the ingendering of raine afterwarde, and alſo the holding of the raine in the ayre after it is ingendered there, (according as it is ſayde that the clowdes are bottels, barrels, or tubbes) are a woonderfull woorke of God. And in good ſooth if there were barrelles in the ayre to holde the water in, it were not a notabler myracle, than too ſee the clowdes hanging ouer vsus. VVhat letteth that they fall not downe to ouerwhelme vsus and too deſtroy the earth? Muſte it not needes bee an excellent power whereat our wittes muſt be amazed? This is the cauſe why I ſayde that without any going too Schoole, or without any curious great booke learning, a man ſhal find ſufficient knowledge of Gods workes in the order of nature, to make him vnexcuſable, bycauſe the ſame is ſo common among vsus. As for example, when wee looke vppon the rayne, hayle, thunder, and ſuch other like things, the ſame ſhewe vsus a certaine maieſtie of God too make vsus afrayde, ſo as wee muſt needes bee moued ſpyte of our teeth: for by that meanes our Lord inforceth vsus to know the maieſtie that is in him, notwithſtanding that we through our vnthankfulneſſe indeuer to quenche it too the vttermoſt of oure power. Now then we ſee why mention is made here vntounto vsus of the raine & ſuch other like things. Not bicauſe that God hath not other workes more wonderfull and excellent: but to the ende we ſhould not pretende ignorance: for the holy Ghoſt ſetteth before vsus the things that are ſeene and knowne of the whole world. Seing it is ſo, what hauehave wee to do but to worſhip God, yeelding him his deſerued honor: and to beate downe all pride in our ſelues, ſo as we learne to ſubmit our ſelues to his ordinance, and allow whatſoeuer he doth or diſpoſeth? Howbeit, it will bee good for mee to expounde the wordes, before I gather the generall doctrine. It is ſayde, that God restrayneth [or holdeth backe] the droppes of water. And it ſerueth too expreſſe better his excellent power, which would not be beleeued if men ſawe it not with theyr eyes. If a man ſhould tel vsus that the droppes of water were hild vp, (that is to ſay, that the water which is ſo fine and ſuttle a thing that it ſheadeth and ſoketh away and hath no faſtneſſe in it, is neuertheleſſe hild vp in the ayre, notwithſtāding the great number of the droppes, and the greate quantitie of it:) we would thinke it ſtraunge, if we had not experience of it. If water were a firme and ſubſtantiall thing, there might well be ſome mountayne of it for God to hold togither. But wheras there are a hundred Millions of drops in one little clowde, and eueryevery droppe is of it own nature readie to fall away and to diſperſe all the reſt of the bodie, (as ſoothly nothing is more ſheading and ſlipperie than water, in ſomuch that looke how many little portiōs there are, ſo many diuiſions there are) and yet notwithſtanding they are all hild togither: if we knew it not and perceyued it not, wee would neuer beleeue it. Muſt wee not needes then acknowledge an infinite power in God, when we ſee the things that could not be beleeued? And ſo Eliu in ſaying that God holdeth togither the droppes of water, ment to expreſſe better the mightie power that God ſheweth vsus in holding vp the rayne in the ayre. And afterward he ſayeth that of his vapour he maketh Rayne. If a man demaunde whereof rayne is ingendered: I ſay, of nothing. The vapour of it owne ſelfe would not ryze vp from the earth, whiche hath hir ſteames within hir holes, for that is hir nature: but the ryzing vp of it is by the drawing of the ſunne, whiche ſucketh vp the moyſture to hale it vp on high. Otherwiſe what ropes needed there [to drawe it vp?] VVere it poſsible to beleeue it, if wee ſawe it not? But it is ſeene manifeſtly. Yee ſee then that the vapours which were nothing, (that is to ſay which appeered not at all in our ſight,) do rize vpward againſt their nature. And when they be vp aloft, rayne is made and faſhioned of them: and afterwarde the earth is moyſtened with it, and bringeth forth frute, and men take their nurriſhment thereof. Behold our Lorde drieth the earth by drawyng the vapours from it after that maner: and it is aſmuch as if a man ſhoulde drawe the ſappe and iuice out of a thing, ſo as he ſhould leaue nomore ſtrength in it: Ye ſee then that it withereth. But God findeth a contrary meanes. VVhen he hath ſo dried the earth, and drained as it were the bloud and ſubſtance out of it: he moyſteth it agayne with the ſame, and we ſee that rayne giueth abundance of frutes, according as it is ſhewed here. Seing then that wee perceyue it to be ſo: muſte it not needes be that we are cōuicted of the Maieſtie of God which we would not cōſider before? Although then that we ſhet our eyes, yet doth God (ſpite of our teeth) ſhew himſelf to vsus, & his maieſtie is viſible to vsus in all ſortes. Immediatly it is declared, that God hath as it were his Pauilions [or Tents,] according as wee know howe it hath bene declared heretofore, that the clowdes and all the cope of heauen are termed Gods Pauilions or Tents. And diuers times it is ſaid that the clowdes are his chariotes, namely bicauſe he guideth them and maketh them to go foreward, or elſe doth as it were walke vponupon them to make his triumphes. Thus ye ſee how God is preſented vntounto vsus as a Prince, in that he vſeth the heauen as his palace, and his maieſtie ſheweth it ſelfe there. Agayne, the clowdes are as yee would ſay the pillers of his Pauilion, to the ende wee ſhoulde be the more moued to conſider his royall workemanſhip. Then ſeing it is ſo, let vsus learne to yeeld God that whiche is his owne, and let not his glorie be defaced through ou… vnthankfulneſſe. Moreouer it is not for nought, that whereas this ſimilitude hath bene ſet downe already heretofore, Eliu repeteth it here yet once again For we know the fooliſh curioſitie that is in men. They will needes behold God as he is in his owne being. But they cannot. So much the more heede therefore muſt we take to theſe maner of ſpeaches whiche are agreeable to our infirmitie. Behold, God is viſible vntounto vsus: but in what maner? He dwelleth in his palace: and wil we then preace vntounto him? would we know him according as our capacitie cābeare? Let vsus go to that palace. Howbeit let vsus not enter into it with a frentike boldneſſe to comprehende all Gods ſecretes. For ſeyng he dwelleth in a palace, he muſt at leaſtwiſe hauehave as much power as a worldly King who is but a frayle creature. So then let vsus content our ſelues with the ſight of that excellent palace, to honour his maieſtie. And if it pleaſe him to come neere vntounto vsus, it behoueth vsus to come before him with all reuerence, and not to paſſe our bounds. Behold (I ſay) what wee hauehave too conſider in this maner of ſpeach, where the Clowdes are termed the pillers of Gods palace, and are ſayd to holde vp his Pauilion, or elſe to be ioyned to it as a parte of it. For it ſerueth to ſhewe, that it is ynough for vsus to taſte what Gods maieſtie is, ſo farre foorth as he vttereth the ſame too vsus by his workes. Eliu ſpeaketh alſo of the effects of Rayne. He ſayeth that God executeth his iudgements vponupon men and giueth abundantly whereof to liue. VVherby he meeneth that God will (when hee liſteth) make the rayne to ſerue to ſet forth his goodneſſe: ſo that if he minde to ſhew himſelfe a foſterfather towardes men, the Clowdes ſhall bring him wherwith to further them. For like as if a Prince intend to ſuccour a Countrie that ſuffereth famine, he will appoynt menne to bring victualles thither from a farre off both by lande and by water: euen ſo the Clowdes bring vsus Gods prouiſiō, namely when he vttereth his infinite goodneſſe towards vsus. Contrariwiſe, when he purpoſeth to ſhewe his rigour, the Cloudes execute his vengeance vponupon vsus, and he vttereth his diſpleaſure there. And why? For when raynes are outrageous they doo great harme, and make ſuch flouds that bothe Hay and Corne are ſwepte away. Moreouer there follow other waſtings alſo, according as it is diuerſe tymes ſeene, that the Sea drowneth a greate Countrey. Yee ſee then howe God dooth by rayne execute his iuſtice, and alſo on the contrarie parte make vsus to feele his goodneſſe. And that is the cauſe why it is ſayde, that he couereth the rootes of the Sea. For when wee beholde the rayne and the Clowdes: at the firſt brunt it toucheth vsus and maketh vsus afrayde, and it is meete alſo that wee ſhoulde be ſtricken with ſome feare. But when God withholdeth the waters, ſo as they poure not downe vppon the worlde, …e ſwallowe vsus vp here at the firſt daſh: that maketh vsus to perceyue Gods prouidence the better. Now then wee ſee what Elius intent was. And finally he ſayeth, that God willmingle darkneſſe and light togither. For when the Sunne ſhineth, there commeth nowe and then ſuche a ſodayne ſtorme, as menne are abaſhed at it: as in the Sommer tyme the weather ſhall bee ſo calme and fayre as can bee deuiſed and in the turning of a hande, ye ſhall ſee ſuch a tempeſt, as it ſhall ſeeme that the worlde ſhoulde go to wrecke. And who dooth that. Muſt not hee needes bee an excellent maiſter which commaundeth it? Muſt not that excellencie of God be wonderful? Furthermore it is ſayde here, that God commaundeth the Cloudes too mount vp, and againe, he commaundeth the fire which is in the aire, that is to ſay hee cōmaundeth the ſteamings which being of firie nature are whote and drie. God then commaundeth them to iuſtle agaynſt the Cloudes that are about to mount vpward, and therevpon followeth a battell, as if two armies incountered togither with mortall anger. Euen ſo is it in the incounter that is betwene the Cloudes, and the drie gleames that are aboue. Then is there as it were an anger when theſe creatures meete, and eche of them as yee woulde ſay at deadly foade with other. And who doth that? Needs moſt God be the cōmaunder of it. For if we ſhould ſay it were done by haphazard, we ſhould bee too brutiſhe, and the verie babes might laugh vsus too ſcorne: for there is no man but hee knoweth that God worketh herein, and that he ruleth from aboue. Ye ſee thē in effect what wee hauehave to gather of the wordes. But the cheefeſt matter is too gather the doctrine that is conteyned here. Truely the wordes are right worthie to bee well weyed, to the intent that they may be referred to the end which I hauehave touched. Howbeit by the way wee hauehave too remember here, that there needeth no great cunning too proue vntoo vsus, that there is but one God that reigneth and guideth the worlde, and diſpoſeth all the order of nature according too his owne will. VVhy ſo? For if wee hauehave liued neuer ſo little while in the worlde, ſo as wee hauehave but ſeene it raine a three or foure tymes: beholde God, yeeldeth vsus ſufficient recorde of his Maieſtie, ſo as there is no more excuſe for vsus if wee ſhette our eyes: for (ſpite of our teeth) we ſhall vnderſtande, that there is a God which ouerruleth all things that we can ſee heere beneath. Thus ye ſee what we hauehave to remember. And hereby wee ſee that ſuch as ſcoffe at all religion, and are not moued at the Maieſtie of God, are as good as bewitched by Satan. For (as I ſayde) wee neede not to hauehave gone to ſchoole to learne this leſſon. Yet notwithſtanding, there are men euen of great skill, that thinke not themſelues wiſe ynough, if they deſpiſe not God. And how is it poſſible that they ſhould become ſo beaſtly? It is (as I ſayde) bycauſe God hath vtterly giuen them ouer, and they bee ſo dulled that Satan raigneth in them, yea euen with ſuch darkneſſe, as they bee not worthie to bee accounted for men. Notwithſtanding, let vsus marke therewithall, that they hauehave alwayes ſore hartbytings: and although they labour to wipe out all knowledge of God: yet hauehave they ſuch a hartburning in their conſcience, as they are faine (ſpite of their teeth) too feele the Maieſtie whiche they woulde vtterly aboliſh: and they cannot ſhift it off, but that God muſt purſue them, and ſhew himſelfe too them. Then let vsus conclude, that the thing which is conteyned here, is ſeene by experience: which is, that if men do but open their eyes, they muſt needes beholde a Maieſtie in all the order of nature: and that although they ſhet their eyes, yet doth God make them to feele him. Lo what wee hauehave to marke here in the firſt place. Truly this doctrine deſerueth to be layde out more at large: howbeit, foraſmuch as we hauehave ſpoken of it heretofore, it ſufficeth too call to minde what I hauehave earſt declared, without tarying long vponupon it. But by the way let vsus marke, that the holy Ghoſt doth here ſet downe the workes of God which are beſt knowne to all men, both to great and ſmall, to the intent that vponupon the knowing of them, euerie man ſhoulde take the more courage too prayſe and honour God when they knowe him. VVhy ſo? If the maner of teaching in the holy ſcripture were curious and high, ſo as none could faſten on it but the learned ſort: we woulde drawe backe, and moſt men would take occaſion to ſay, Alas, what can I do? I neuer went to ſchoole, and God vouchſafeth not to ſhewe himſelfe but too learned men. But when as we ſee that God chaweth our morſels too vsus, and dreſſeth vsus like little children, and frameth himſelf to our rudeneſſe, giuing vsus things in ſuche wiſe, that euen the ſmalleſt and ignoranteſt may hauehave their part and ſhare (as men terme it) of them: I pray you ought not wee too take the more courage to learne and vnderſtande what God is, and too comfort our ſelues in the great goodneſſe which he ſheweth towards vsus? For if hee had not an ineſtimable care of our welfare, hee woulde not vouchſafe to come downe ſo lowe. But ſith it is his will to ſtoupe vntounto vsus in his creatures, and forſomuch as hee ſeeing what is meete for vsus, ſheweth himſelfe to vsus in ſuch wiſe as wee may conceyue him: perceyue wee not therein howe much he loueth vsus, and howe heprocureth our ſaluation? Yee ſee then what we hauehave to beare in minde. And therefore when as mention is made vntounto vsus of Raine, Cloudes, VVhir lewindes, and Haile, let vsus not imagine but that God could reaſon more clearkly with vsus if he lyſted. For who gaue witte to the Heathen Philoſophers to treate ſo well and skilfully of the ſecretes of nature? It is God that gaue them that knowledge. But in the meane while he teacheth vsus after another faſhion. And why? For hee will hauehave men too preach and ſet forth the doctrine of ſaluation vntounto vsus, to guide vsus to his owne kingdome, and hee will hauehave it not onelyonly to make vsus kings and princes, but alſo to liſt vsus vp aboue the whole worlde, too make vsus fellowes with the Angels, and too mount aboue the heauens. For aſmuche then as God intendeth to lift vsus vp on high: he commeth downe vntounto vsus too make vsus all partakers of the benefites that are conteyned in his worde. VVherfore let vsus learne not to deſpyſe the holy Scripture as a common thing: but let vsus vnderſtand that Gods mind is to frame himſelfe to our infirmitie after that maner. Ye ſee then what wee hauehave marke. Heere withall let vsus learne alſo not to deſpiſe gods workes bycauſe they be common among vsus. VVhat is the cauſe why we eſteeme not Gods doings to be a myracle, but for that wee bee inured to them by cuſtome? I ſee it raine: verie well, I am not moued a whit at it, by cauſe it is an ordinarie matter to me. But ſurely it is a villaynous vnthankfulneſſe, that whereas God doth dayly woorke a myracle, we ſhould be as it were dulled thereby, and not thinke vponupon it any more. So then although raine, haile, & the riſing of tempeſts by the order of nature, be ordinarie things: yet let vsus not forbeare too marke well all thoſe things, and to conſider by peacemeale how our Lord layeth forth the infinite treaſures of his power and maieſ…, to the end to be honored at our hands. Thus ye ſee what wee hauehave to beare in minde. Howbeeit before I paſſe any further, it might be demaunded too what purpoſe Eliu alledgeth theſe things, ſeeing he reaſoneth of a farre other matter: which is too ſhewe that God is incomprehenſible in his dooings, and that men muſt not preſume to ſtriue againſt him, nor too mainteyne their owne quarelles as though they were rightfull, and that God were cruell in afflicting them. This ſeemeth to be nothing at all too the purpoſe. But I hauehave reſolued this queſtion alreadie. OnelyOnly I will ſay a worde of it ſle…ghtly, to renue the remembrāce of the thing that hath bin ſpoken heeretofore at length. VVhichWhich is, that the inferior things are ſet generally heere afore vsus, to make vsus mount vp higher to Gods ſecrete & incomprehenſible iudgements. VVhen we ſee the raine, the clowdes the ſtormes, and the hayle, ſurely they be naturall things (as men terme them:) they ſerue for this▪ tranſitorie life, and they concerne the worlde, and things here beneath: Yet notwithſtanding we be ſo cōfounded by them, as we be inforced to reuerēce the maieſtie of God. For when wee ſhall hauehave inquired, how it is poſsible for thoſe things to be done: our wittes fayle vsus, and there remayneth nothing for vsus, but to humble our ſelues before God. Now if theſe ſmall and lowe things compell vsus too honour God, and that our infirmitie bewrayeth it ſelfe therein: what ſhall become of vsus when we fall to mounting aboue the Clowdes, yea and aboue all the Skies, and when wee come too the euerlaſting purpoſe which God holdeth there as it were hiddē in himſelf? Then if it come too that point, I pray you what ſhall become of mennes wittes? They may well flitter and fiske about: but a man may ſooner breake his necke a hundred thouſande times, than attaine vntounto God. Ye ſee then, what the manner of Elius teaching is heere. For by theſe things which ſeeme ſmall bycauſe cuſtome hath made them common among vsus▪ he ſheweth that God in his highneſſe ought of duetie to be honoured at our handes: for wee ſhall neuer comprehende what he is. And why? VVe comprehende not what the Clowdes are, but our wittes miſſe of that? For we ſee it is no ſtriuing in this behalfagainſt Gods doings. Shall I go ſet an order in the Clowdes, to ſay; it muſt not bee ſo or ſo, & that it is but a tale of a tubbe, that the raine is ingendred of the vapours of the earth▪ & that the Sunne draweth vp the things heere beneath after that maner by the heate of his beames? Shal we (ſay I) ſtoppe God from diſpozing all things according to the order which he hath ſet in nature? Alas, that were too damnable an outrage: euerie man will graunt that. Now ſeeing that our weakeneſſe ſheweth it ſelfe in theſe ſmall things, which are ryfe and commō, and which God ſetteth before our eyes: (for yet neuertheleſſe, wee knowe that it behoueth vsus too fall down there before God to worſhip him, and to confeſſe that our vnderſtanding is nothing at all, ſpecially ſith it comprehendeth not the things that wee ſee day by day:) much more reaſon is it that we ſhould brydle our wittes, and reyne them ſhort when wee come too his ſecrete determinations and iudgements, which hee executeth not euerie day, and which are not ſo common and ryfe among vsus. And why ſo? For it is a diueliſhe pride when a man wil mount ſo high, and therefore he muſt needes fall into ſo vtter ruine, as he can neuer get vp againe. Then let vsus kepe vsus from this ſtatelineſſe of deſiring to riſe vp againſt God, namely in his ſecrete determinations whiche ſurmount the whole order of nature, and all the things that we are able to comprehende by our vnderſtanding. This is in effecte the thing that Eliu looked at and amed at. Nowe by the way let vsus marke for an ende and knitting vp, that whereas it is ſayde, that God execute… his iudgements, and giueth men abundantly wherewith too liue. It is to the ende wee ſhoulde knowe, that all the order of nature is in Gods hande, and that the ayre is not gouerned by it ſelfe, nor the raine commeth at the appoyntement of the Sunne. How then? For we ſee contrarie effects. Beholde, water drowneth men and ſweepeth them quite away: and againe, it mainteyneth them. Yee ſee heere two contrarie woorkings: nouriſhment on the one ſide, and waſting on the other, ſo as God deſtroyeth and ouerwhelmeth all▪ Both theſe twaine we ſee: and what is the cauſe thereof, but that God ouerruleth things from aboue. So then, let vsus learne too magnifie God in this, that wee ſee him applie his creatures too ſuch vſe as hee thinketh good. Furthermore, when on the one ſide wee ſee his rigour: ſeeing that hee myndeth too puniſhe our ſinnes, wee ought too conſider that therein hee ſheweth himſelfe a Iudge, to the ende wee ſhoulde condemne our ſelues before him, and flee for refuge too his merciemercy, forſomuch as he vttereth the treaſures of his goodneſſe, and ſheweth himſelfe liberall. VVhichWhich thing hee doth at ſuch time as he declareth himſelfe to hauehave a care of vsus by ſending vsus prouiſion by the Clowdes, wherby he maketh the earth frutefull: to the ende it ſhould yeeld vsus ſuſtenance. VVhen wee ſee this on the other ſide: let vsus bee ſatisfyed with the goodneſſe of our God, too put our whole truſt therein, and to reſt therevpon, concluding that ſithe hee ſheweth himſelf a father in the cheriſhing of our bodyes, which are but fraile carkeſſes: much more reaſon it is that ſeeing he hath faſhioned vsus anewe vntounto his owne glorie, we ſhould not doubt but he is charie of our ſaluation, and that he ſheweth himſelfe a father in that, more than in all the reſt. This is it that we hauehave too marke in this ſtreyne, where we ſee that God as nowe applieth his creatures to his owne pleaſure, vſing them on the one ſyde, as Roddes to execute his iuſtice, and on the otherſide, making them to ſerue our turne, euen by imploying them too releeue the neceſsities of this preſent lyfe. Therefore let vsus beare all theſe things in minde, that wee may bee taught in his feare, both to reioyce and reſt in his goodneſſe, and alſo too ſettle our truſt wholy vponupon the ſame.
Nowe let vsus fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vsus perceyue them better than we hauehave done: and that therewithall we may knowe that we muſt miſlike of our ſelues ſtill more and more, to the ende to correct the ſinfulneſſe that is in vsus: and that foraſmuch as it hath pleaſed God to drawe vsus alreadie vntounto him, we may conſider the grace that hee hath begonne in vsus, and thervpon take courage to go foreward ſtill more and more, till wee bee come to the perfection that he calleth vsus vntounto, and neuer bee weary of traueling thitherward, and that in the meane ſeaſon wee may hauehave our eyes open to behold his goodneſſe, power, iuſtice, and wiſdome which hee ſheweth vsus: and he reforme vsus wholly to his obedience, ſo as we may ſeeke nothing but to dedicate our whole life too his ſeruice. That it may pleaſe him, &c.