Sermons on Job, Sermons · Chapter 5 · Sermon 19
The nintenth Sermon, which is the thirde vponupon the fift Chapter.
This Sermon conteyneth yet ſtill the expoſition of the ſixth and ſeuenth verſes, and then as followeth.
8 But I vvill reaſon vvith God and turne my talke vntounto God.
9 It is he that doth great vvorkes, yea euen vnſercheable vvoorkes, and vvhichwhich doth vvonderfull deedes vvithout ende.
10 VVhichWhich giueth raine vponupon the earth, vvhichwhich maketh the vvaters to guſhe dovvne the ſtreetes:
I Began heertoſore to tell what is ment by this ſaying, That trouble commeth not out of the earth, nor miſerie out of the dust, but that man is borne to labour. For when wee bee troubled with any inconuenience, wee gaze about vsus here and there, and ſearch all corners of our wits, to finde the cauſe of it out of our ſelues, and yet of all the while we perceiue not that God ſcourgeth vsus for our ſinnes, and that the fountaine of all the aduerſities & miſhaps that we indure here below, muſt be ſought for in our owne life. Then are we warned by this ſentence, that when wee heare ſpeaking of the miſeries of mans life, and that eche one of vsus alſo feeleth his part and portion therof: our wits muſt not wander abrode, nor fetch long windlaſſes atoneſide or atother: but eueryevery man muſt enter into himſelfe too ſearche out his owne ſinnes, and ſo ſhal we find, that it is no maruell though we be beſet round about with ſo many neceſſities, and our life ſubiect to this ſo wretched ſtate. VVhy ſo? For like as wood carieth that nature and propertie in it, that he receyueth fire and kindleth eaſily: ſo alſo ſtandeth the cace with vsus. For we hauehave ſin, which is as it were the wood and matter of all afflictions: wherevpon commeth the wrath of God, & ſo muſt we nedes be cōſumed. The ſparkles therfore do flie aloft (ſayth Eliphas) and yet if there were not a ſecrete operation in the ſteele when it is ſtriken vponupon the ſtith, it is certain that no ſparks would paſſe out. Euen ſo it behoueth vsus to vnderſtand, that the fire of al our miſeries is incloſed in our ſelues. And we ſhal hauehave profited greatly if we beare away this leſſon, For although eueryevery one of vsus confeſſe, that God ſcourgeth vsus iuſtly: yet do we not enter into this foreſayd conſideration, but rather labor to ſhun it as much as we can. VVhenſoeuer a man hath any aduerſitie, God knocketh at his doore, and prouoketh him to thinke vponupon his ſinnes. But the man makes none accoūt of it, yea rather (which worſe is) he ſleepeth ſoundly in his aduerſitie, and fathereth it either vponupon this thing or vponupon that, and he will find ſome caſuall chaunce or other, which he goeth to ſeeke a great way off, and neuer entreth intoo the examination of hys owne life. Therefore whereas we be ſubiect to ſo many miſeries and wantes: let vsus learne to take the whole burthen and blame of it vppon oure ſelues, and not charge eyther heauen or earth with it. As for example, when wee ſee the weather diſtempered, ſo as there commeth froſt, or thunder, or haile: let vsus aſſure our ſelues, it is not the aire that is ſo diſpoſed of it ſelfe: or if there come a drought, it is not the heauen that is ſo hardened of it owne nature: or if the earth be barrein, it proceedeth not of it owne kind, but we our ſelues are the cauſe of all. And therfore when it is ſayd that we be borne vntounto it, Eliphas preſuppoſeth, that foraſmuch as we be borne to euill, and are wholy inclined to ouermany vices: it is meete that we ſhould bee handled therafter, and that God ſhould anſwere vsus according as we come vntounto him. But verily we bring al corruption with vsus out of our mothers wombe, ſo as we be naturally giuen to naughtineſſe and ſinne: and therefore muſte our ſtate be ſutable therevnto: that is to ſay foraſmuch as god findeth vsus to be ſuch he muſt alſo ſend vsus that which he knoweth to bee conuenient, iuſt and rightfull for vsus. And ſo Eliphas meeneth not that God created vsus of purpoſe to deale ſo hardly with vsus: but he taketh man in his corrupt nature euer ſince he was turned away from God, & ſaith it is requiſit that his eſtate ſhuld be ſuch as it is, bicauſe we be not able to conceiue how God ſpreadeth out his goodneſſe vponupon vsus, and intreateth vsus gently, as if wee were obedient vntounto him in all poynts. But foraſmuch as men do neuer humble themſelues except they bee conſtrained therto by force, but indeuer to ſtriue againſt god: Eliphas addeth here another ſentence, that is to wit, that he turneth himſelfe vntounto God, and purpoſeth to reaſon with him, as if he ſhould ſay: Men cannot abide to receiue this doctrine, namely that it ſhoulde bee tolde them that they be well worthie to bee ſcourged, and therefore that they muſt not ſtriue agaynſt it, but take al in good worth, & not blame the other creaturs for the miſeries that they indure, but rather acknowledge thēſelues to be the cauſe therof. Men thē cannot ſtoupe to cōceiue that this is true, except they be made to ſtoupe, by ſhewing thē what the maieſtie of God is. And therfore vntil we hauehave our ſinnes layd afore vsus, and bee made to perceyue howe it is God with whome wee hauehave too deale: there is not that man whiche will not holde himſelfe aloofe, or that hath not his anſwers readie at his tongs end, or that ſetteth not ſome color vpō his miſdoings. And though we be not altogither rebellious. yet notwithſtāding there wil be ſuch a careleſneſſe in vsus, that whatſoeuer mē ſayto vsus, it is al one, and wee are neyther greeued nor moued at all our vices. VVhat muſt we do the? VVe ſhal neuer lerne true humilitie, vntil we be made to vnderſtand, that it is god to whō we muſt anſwere, that we be cited to appere at his throne to feele him our iugde, and moreouer alſo that we cannot eſcape his hande, but that all our life muſt be knowne and examined there. VVhen we be brought to this poynt that we muſt be faine to looke vntounto God: we begin after a ſort to rouze vp our ſelues, ſo as we be no more ſo careleſſe & drouſie as we were: there is no more of this loftineſſe and fond ouerweening, to ſooth and flatter ourſelues withall: we come to hauehave ſome feeling and perceyuing of our miſeries: but aboue all, when Gods Maieſtie is ſet before oure eyes, it is too make vsus feele howe dreadfull it is: and when his greatneſſe is ſette afore vsus, it maketh vsus too tremble yet the more. VVe ſee it is no ſporting matter, heere is no ſleeping for vsus, nor no bearing of oure ſelues in hande with this or that. VVherfore? for there is no more roome for flatteries, when God, who is a conſuming fire, appeareth, and maketh vsus to come nere vntounto him, ſo as wee perceyue howe it is hee that maketh the mountaynes to melt, and is able to make cleane riddance of all things. Therefore when we know this greatneſſe of God, needes muſt we ſinke vnderunder it, and forget all pride. Thus much concerning the intent of Eliphas. But nowe muſt we conſider this doctrine, to applie it to our ſelues. Firſt of al, as oft as we feel not our ſelues ſufficiētly wakened to condemne our ſelues in our ſinnes: let vsus vſe the order that is ſet downe to vsus here: which is, to hauehave an eye vntounto God. How is that? VVee may ſee ſome man that is ſufficiently conuinced of his ſinnes, who notwithſtanding goeth on ſtill, and followeth his owne ſwinge: and if he be reproued, or elſe otherwiſe feele remorſe in his owne conſcience, he paſſeth it ouer, and taketh no great greefe for it, and why ſo? Bycauſe hee hath not his eye vponupon God. Thus yee ſee what maketh vsus to continue in our ſinnes: yee ſee what is the cauſe why wee bee not caſt downe with true humilitie: namely bycauſe we perceyue not that God is our iudge, and that it is hee wyth whom we hauehave to do. Then is there none other remedie than that which I hauehave ſpoken of: that is to wit, that firſt of all wee bee as it were wakened oute of our ſinnes, for otherwiſe wee will neuer thinke of them to bee ſorie for them. But for as much as it may fall out, that the diuell ſhall as it were ſo bewitch vsus, that when we bee conſtrayned to perceyue that all goeth not well with vsus, we ſhall become as amazed at it: wee muſt come too the ſeconde poynt, to ſay: Alas poore creature, art thou able to ſcape the vengeance of thy God? VVhen all the worlde hath magnified thee, yet ſhalt thou not miſſe to be condemned for the ſame. So it is that al creatures perceiue thy ſhame, thou muſt bee brought to ſhame before the little babes, and euen vntounto the beaſtes: thou canſt not ſhift thy hands of it. And what ſhall become of thee, when thou muſt bee faine to come before the heauenly Iudge? Thinkeſt thou that he hath not a dreadfull iudgement of damnation againſt thee, ſeing that thou continueſt ſo in naughtineſſe? Thus ſee wee the meane to waken our ſelues when oure ſinnes diſpleaſe vsus not ynough, and when wee feele not ſo liuely and earneſt a ſorineſſe for them as were requiſite. Thus we ſee that we muſt reaſon with God and not with men. For we imagine our ſelues to hauehave the better ende of the ſtaffe ſo long as we abide heere belowe, and we trauell alwayes to that end, according as our fleſh and our nature is ouer much giuen that way. For if a man bee rebuked, he beſtyrres him at him that ſpake to him, and ſayth, Haſt thou to do with that? If thou looke well vponupon thy ſelfe, thou ſhalt finde more to bee blamed at home: thou art too haſtie vponupon mee: thou ſeemeſt as thoughe thou wouldeſt quarell with mee, it ſeemeth that thou wouldeſt deface me. Beholde how we ſnap at men if they rebuke vsus: Yea and wee will doo as muche to God, ſpecially if there be no man to accuſe vsus: for then wee will not ſticke to ſeeke ſtill for ſuche a ſtartinghole. As howe? VVhen a man conſidereth himſelfe, hee perceyueth well that if God puniſhe him, hee dealeth rightly with him: but then will he ſtart out too the examining of his neighbours, [and hee will ſaye in himſelfe,] is not ſuch a one woorſe than I? or at leaſt wyſe as badde as I? And hath not ſuche a one deſerued as greate puniſhment as I? Thus wee ſee howe wee labour alwayes too iuſtifie oure own cace by fleeing from God. And therfore it behoueth vsus to marke wel this leſſon, that we muſt not reaſon with men, that is to ſay, we muſt not ſtay there: for wee ſhall gaine nothing by doing ſo: but we muſt rather call home our wits, and aduiſedly ſay: Alas I ſee well that my God ſcourgeth mee, and therefore it behoueth me to be heedfull to conſider his hande, and therevpon to prepare my ſelfe to humilitie, as I haueſayde alreadie. Furthermore whereas I ſayde, that we ſhall bee the better touched by thinking vponupon God: my meaning is, that we muſt know God to bee ſuche a one as he is. For ſo long as men beare themſelues in hande with this or that, they diſguiſe God by their falſe imaginations, bending him as it were ſome reede, and dalying with him as with a little babe. Yea (which worſe is) there is greater libertie vſed with God, than with a little babe. And where of proceedeth that outrage, but of that we conſider not his greatneſſe? Therefore we muſt not ſo ſurmyze of God, as to preſume to diſguiſe him, and to make him ſuche a one as our fanſie and luſt can away with: but we muſt know him to bee ſuch a one as he ſheweth himſelfe to be [by his worde,] and we muſt alſo conceiue him after ſuche a ſort as hee vttereth himſelfe by his workes. VVhen we hauehave well bethought vsus of this: it is certaine that our prattling will be well ſtinted: wee will bee no more ſo pert and ſo raſh as to come and pleade agaynſt him, or to beare our ſelues in hande that hee tormenteth vsus without cauſe, and that wee hauehave not deſerued it. Such maner ſelf flatterings muſt be thruſt downe, all hypocriſie muſt be done away, and we muſt be abaſhed and diſmayd at the ſaid greatneſſe of the maieſtie which we ſhal hauehave conceyued in our God. Thus then we ſee a ſeconde poynt which is well worthie to bee noted: which is, that we ought to knowe God truly and not faynedly. And here we ſee why Saint Paule ſayeth, that men vaniſhed away in their own imagination: namely bicauſe they tranſformed God. For inaſmuch as they robbed god of his glorie, God alſo did put them to ſhame, ſo as hee gaue them vp into a lewd minde, by reaſon whereof, they gaue themſelues ouer to all villanie and ſhameful doings, and caſt themſelues into ſuch diſhoneſtie, as a man might be aſhamed of their filthineſſe. And why ſo? For (ſayth he) they glorified not God, but did wrongfully as it were deface his maieſtie, when they turned ſo his truth into a lie, and tranſformed him in that wiſe. Seing thē that this maladie is ouercōmon, and eueryevery man hath experience of it in himſelfe: therefore it ſtandeth vsus the more on hande, to marke well this doctrine here: that is to wit, that when we thinke of God, it muſt bee done with all reuerence to knowe him as he is, and not as we falſly ſurmyze him too bee. True it is that God ſheweth himſelfe too vsus by his word: but yet neuertheleſſe we are vnexcuſable, if we cō ſider him not in his workes alſo, inaſmuch as he hath not left himſelfe without witneſſe there, as ſayth S. Paule in the xiiij. of the Actes, where hee ſpeaketh of the order of nature, which is as it were a glaſſe for vsus to behold god in. S. Paule ſayth then expreſly, that when God maketh the Sunne to ſhine, when he ſendeth rayne, when he ſendeth diuerſitie of ſeaſons, when hee maketh the earth to yelde frute: herein he leaueth not himſelfe without good recorde, but it is all one as if he ſhould pleade his own cace and ſay: VVhereas men hauehave not knowne my glory and maieſtie, nor perceyued that I hauehave all things in my hand to gouerne the things that I hauehave created: there is no reaſon why they ſhould alledge ignorance: for by the verie order of nature, they might hauehave perceyued how there is one creator whiche diſpoſeth all. So then, let vsus but open our eyes, and wee ſhall hauehave proofes ynowe to ſhewe vsus what the greatneſſe of God is, to the end we may learne to honor him as he deſerueth. Thus we ſee what Eliphas doth here. And it is a leſſon that will turne greatly to our profit, if we can practiſe it throughly. To be ſhort then, let vsus beare in minde, that as oft as there is any communication concerning God: it is not moued vntoo vsus too thinke, we hauehave but only the worde: but let vsus marke that which is properly belonging vntounto God, and which cannot be ſeparated from his being, to the ende we may magnifie him as he is worthie. VVere this once well ſetled in vsus, we ſhould no more be ſo much giuē to ſuperſtition as we be, neither ſhould we be ſo worldly as we be. There are two vices that reigne and hauehave alwayes reigned in the world: the one is Contempt of God, that men care not at all for him, but trample him vnderunder their feete, as much as in them lieth. True it is, that they be not able to impeach his maieſtie: Neuertheleſſe there is ſuch a diueliſh pride to be ſeene in men, that in ſteade of worſhipping God, and of ſubmitting themſelues vntounto him, they could finde in their heart to throwe him vnderunder foote, and too triumph ouer him, and not ſuffer him to hauehave any kind of authoritie ouer them. Thus ſee we a maladie that is ouer great & outrageous, and yet hath it beene in all tymes: that is too ſaye, that menne are ſo ouerheatheniſh, as they knowe not the reuerence, whiche they owe vntoo God. The othervice is ſuperſtition: whiche is, that vnderunder the ſhadowe of deuotion, menne gad here and there, too ſeeke after fooliſhe inuentions. And whereof commeth thys miſchiefe? Euen bycauſe God is not knowne rightly with that which is properly belonging vntounto him: for were it wel vnderſtoode what his mightineſſe, iuſtice, & goodneſſe are: it is certaine that men woulde not be caryed ſo away. For men forge to themſelues vndergoddes: that is too ſay, they forge Idolles in their owne heades: and aſſigne offices too them, as though they woulde deale out the vertues that pertayne vntoo God, and are in him alone, or as though they woulde put him too the ſpoyle, and eueryevery one hauehave his ſhare and bootie of him. Nowe ye ſee why I ſayde, that we muſt be ſo much the more diligent to knowe God aright: namely to the ende hee bee not robbed of his honour, and that no man bereue him of that which is his owne, and which reſteth onelyonly in him. And howe may they doo that? I hauehave alreadie brieflye tolde you, howe they neede no more but onelyonly too open theyr eyes: for God vttereth himſelfe after ſuche a ſort in the order of Nature, as wee are vtterly vnexcuſable, if wee yeelde him not that which is his. And this is that whiche Eliphas ſheweth heere. For hee beginneth to ſay, That Gods woorkes are great and vnable too bee ſearched out, and that hee doth wonderfull decdes without number. Here Eliphas taketh a generall ſentence, and afterwarde ſpeciſyeth that thing by particular examples, whiche hee had ſpoken in a ſumme. This therefore is as a preface as if he ſhould in one worde foreſhew what hee ment to ſay in this wiſe: God doth exceeding great and incomprehenſible things, his doings are wonderfull and without ende. VVhen we vnderſtand that Gods workes are exceeding great and incomprehenſible: ſhall we not be forced to lift vp our mindes, and to perceyue that wee muſt not diſguiſe him, nor ſurmize any thing of him after our naturall reaſon, but that we muſt mount vp higher? It is certaine that we be ledde thervnto whether we will or no. Thus then wee ſee, what Eliphaſsis meaning is. VVhen men looke vntounto Godwarde, they be not touched with ſuche a feare, nor with ſuch an humilitie as were requiſite. VVhat is the reaſon? It is bycauſe they thinke not on his workes. If Gods workes come in diſcourſe, eueryevery man thinks himſelfe a competent Iudge too ſpeake his verdite vponupon them: yea and wee will bee bolde ynough (or rather ouerbolde) too controll them. For if God woorke not after our faſhion, wee will bee full of grudging, and wee will ſay, wherefore did hee not this, and why went ſuch a matter ſo? VVhat is the cauſe of ſuche ouerboldneſſe, that men are ſo ſaucie with God, as to holde plea agaynſt him, and ſpecially as to make themſelues his Iudges? It is bycauſe they hauehave not conſidered how great and incomprehenſible his workes are. But if the workes of God be incomprehenſible: hauehave wee a meaſure that is great ynough to declare what is in them? VVhat is our witte? VVhen wee hauehave ſtretched it out to the vttermoſt length and breadth that may be: is it able too comprehende the hundreth part of Gods woorkes, and of his determination whiche is ſo highe as all of it is hidden from vsus? VVe muſt go out of our ſelues, if wee minde but onelyonly to taſte the wonderfull and infinite wiſedome that appeareth in Gods workes. Nowe if we muſt mount aboue all our owne wittes, too get but a little taſte of them: what ſhall become of vsus when wee will incloze all, and when wee will knowe all that is in them too the vttermoſt? I pray you, can wee attaine therevntoo? VVe ſee then how men are worſe than mad when they be ſo preſumptuous as too deſyre to determine of Gods workes which are imcomprehenſible. For true it is that we cannot gage the bottome of Gods workes, too comprehende the reaſon of them: but yet God keepeth a good way too giuegive vsus ſuch a knowledge of them, as he knoweth too bee for our behoofe. And ſo we note, that Gods workes are incomprehenſible in themſelues: that is to ſay, that if we wil ſearch out all that euer is in them by parcelmeale, we ſhall neuer be able to atteyne to the depth of them. Therefore wee muſt bee as it were whelmed vnderunder the ſayde greatneſſe, aſſuring our ſelues that if we take vponupon vsus too bee iudges of Gods workes, we ſhall find wherwith to ſtoppe our eies, bycauſe we cannot atteyne to the ſecrets that are in them. Furthermore when wee ſhall hauehave proceeded in ſuche humilitie, knowing that wee bee not competent Iudges too knowe the thing that is too high and to deepe for vsus: let vsus pray God too giuegive vsus the ſpirite of wiſedome, that wee may iudge aright of hys woorkes: and then will hee graunt vsus the grace too perceyue ſo much as is for our behoofe. Not that wee may diſcouer and decypher all that is in them, ſo as nothing ſhoulde bee vnknowne too vsus, and all ſhoulde fall oute after oure imagination: No, God will holde vsus ſhort of that, ſo as we ſhall not knowe but in part: but in the meane ſeaſon, the ſayde knowledge muſt ſuffyze vsus, for as muche as nothing ſhall bee hidden from vsus, that is good and conuenient too our welfare. And therefore let vsus contente our ſelues herewith. For otherwiſe what an vnthankefulneſſe is it for vsus too bee deſirous too enter ſo intoo Gods ſecretes, as to reade therein, and that wee woulde not hauehave any thing too eſcape vsus, but are ſo fond and curious as to hauehave a deſire to make him ſubiect to our fond braine. Thus we ſee the two poyntes that wee hauehave too marke heere. But if there be infinite wiſedome in thoſe workes of God which are the ſmalleſt and baſeſt: what is there in the greateſt ſort, and in ſuch as ſurmount all our capacitie? Specially when the cace concerneth our redemption, and when it concerneth Gods ſealing vp of the recorde of our adoption in vsus by hys holy Spirite: it is a matter that ſurmounteth the common order of nature. Chiefly when it is ſayd that he hath chozen vsus, before the worlde was made, and that hee hath chozen vsus, not all in generall, but ſo many as hee thought good, and that hee hath forſaken the reſt: do… wee not ſee ſecretes that are too highe for vsus? VVhat is to be done then? Let vsus aſſure our ſelues we be tootoo vnexcuſable, if in this behalfe we walk not with feare and wareneſſe, conſidering that theſe are things incomprehenſible: and if we thinke to attaine ſo high, our deſire to ſtye vp after that maner aboue the skyes, hauing no wings, will make vsus breake our neckes. Moreouer, when we hauehave giuen the glory vntounto God, and confeſſed not onelyonly with mouth, but alſo in very deede, that his workes are incomprehenſible, and as a bottomleſſe pitte to ſwallow vp all our vnderſtanding: let vsus not ceaſſe to pray him too make vsus perceyuc them, ſo farre foorth as he knoweth them meete for our capacitie: and therewithall let vsus alſo ſearche that which is ſhewed vsus in the holy Scripture. For God will not hauehave vsus negligent: it is not for vsus to ſay with the Papiſtes, O wee muſte not bee inquiſitiue of Gods ſecretes. For why then was the holy Scripture giuen vsus? Gods will is, that eueryevery man ſhoulde ſeeke after him: but yet therewithall, his wyll is alſo, that men ſhoulde holde the waye which hee ſheweth them: that is to wit, that they ſhould with al humilitie, follow that which is conteyned in the holy ſcripture. Nowe when wee hauehave learned that which God teacheth vsus in his ſchole, let vsus hold vsus to it: and if there come any toy in our head to the contrarie: ſo as our harts be tickled to ſeeke for more than is meete for vsus to know: let vsus beware that we hauehave the wiſdome & modeſty to ſay: Poore creature, is it meete that thou ſhouldeſt preſume to hauehave a larger inſtruction, thā that which God giues thee in the holy ſcripture? So then let vsus wey well this ſaying, to the end we may hold our ſelues in ſuch ſobrietie, as we iudge not raſhly of Gods workes. For by and by it is ſayd, That God is he which doth wonderfull deedes without end. VVhereas Gods wor… are called wonderful, or ſecret (for ſo the worde importeth:) it is to bring vsus to the reuerencing of thē. For Gods meening is not, that our knowing of ſuch greatneſſe in his works, ſhoulde be to aſtoniſh vsus, and to driue vsus further off from him: but contrarywiſe to draw vsus to ſuch a reuerence, as we ſhoulde honor him, ſaying: Lorde howe mightie art thou? Lorde howe great is thy power, thy goodneſſe, thy iuſtice, and thy wiſdome? Vndoubtedly Dauid knew wel the infinit greatneſſe of gods workes: and yet notwithſtanding hee ceaſſeth not to ſay, Lorde thy works are full of wiſdome and rightuouſneſſe. He knew well what we hauehave to conſider of Gods works: and yet hee honoured them neuertheleſſe. Let vsus learne then too conceyue ſuche a greatneſſe of Gods workes, as might make vsus dull, lyke brute beaſtes, ſo as we ſhould not knowe where to become, nor take any inſtruction of good learning by them: but ſo too conceyue of it, as the ſame may ſerue to repreſſe vsus, that our wits be not ouerwandring, and that wee play not horſes that are broken looſe, and ſo take libertie (as I hauehave tolde you) to ſay, I will know how this and this cōmeth to paſſe. Not ſo: but let vsus be modeſt. For our true wiſedome is to be ignorant in the things that God will hauehave hidden frō vsus. Thus we ſee how we muſt prepare our ſelues to lowlineſſe & modeſtie. And furthermore let vsus vnderſtand ther withall that we muſt reuerence the workes of God. And howe? To comprehende the infinite wiſedome, rightuouſneſſe, and power that is conteyned in thē, according to our ſmal capacitie, aſſuring our ſelues that God doth not any thing without reaſon, no not although the ſame be not knowne vntounto vsus at the firſt daſh. For God doth not alwayes vtter a preſent reaſon in his workes, ſo as mē may perceiue thē: and againe, the ſayd wiſdome is ſo deepe, as it is named a bottomleſſe pit. Therefore let vsus learne to reuerēce gods works, although we perceiue not euermore the cauſe why hee worketh ſo. VVee ſee well then in what wiſe Gods workes are wonderfull. And hee ſayth expreſſely, that they hauehave none ende. VVhereby men are yet better humbled. For it wee chaunce to come to the full vnderſtanding of ſome one thing: O it ſeemeth to vsus that nothing can go beyonde vsus: we be ſo cunning, that all queſtions whiche can be propounded vntounto vsus ſhall bee aſſoiled out of hand. But put the cace we be able to iudge of Gods workes, as of two or of three, or of a hundred: VVhat is that? It is right nought. And why ſo? For they are without number. But (as I hauehave ſayd alreadie) the leaſt of Gods workes is ynough to ouerwhelme vsus: and what then ſhall become of vsus, whē we come to the ſayd bottomleſſe depth whereof there is none ende? Lo howe it behoueth vsus to wey well that which is ſpoken heere generally in way of preface, to make vsus to enter into better conſideration of all Gods workes than we are wont to do, that we may yeeld the honor vntounto his Maieſtie which is due to him. But (as I hauehave touched heeretofore) after that Eliphas hath ſpoken ſo in generall, he ſpeaketh particularly alſo, ſaying: That God giueth raine vponupon the earth, and maketh the waters to guſh downe the ſtreetes. This ſeemeth to bee nothing to the purpoſe. For the matter in hand, is only that men may perceiue thēſelues to be rightly puniſhed, and that if God handle thē after his own wil, they muſt not ſtand pleading againſt him, for they ſhall gaine nothing by ſo doing, but muſt of neceſsitie be ouercome. And why thē is mention made here of the rayne? This ſhould ſeeme to be a bymatter. But we muſt marke, that when we bee put in mynde of the cōmon order which God kepeth in gouerniug his creatures: it is to the end that we ſhould apply it al wholy to our owne vſe. For when we hauehave run vp and downe, & trauerſed frō one ſide to another, we muſt enter into our ſelues, we muſt waken vp our wits, and we muſt apply all this doctrine too ſuch vſe as I hauehave ſpoken of, which is, that we may honour God as he deſerueth. Thus ye ſee why here is mention made of the raine. And no doubt, but that vnderunder one particular, Eliphas cōprehendeth them all, as if he ſhould ſay: VVe not onelyonly ſee that God hath created all things, and that there is ſuch workmanſhip in the skies & in the earth, as al they that think vponupon it muſt needes be aſtonied at it: but alſo we ſee howe he guideth and diſpoſeth all things, giueth raine and winde, and ſendeth the cōtrarie alſo when he liſteth. And thus much cō cerning this ſaying of Eliphas. Furthermore let vsus marke, how it is not ynough to yeelde vntounto God this honor and ſoueraintie too diſpoſe of all his creatures [at his owne pleaſure] but we muſt alſo conſider the ende wherefore▪ VVhichWhich is, that we ſhuld lern therby to ſubmit our ſelues vntounto him, & to acknowlege him for our father & maſter. See whereat the holy Scripture amed: but we fayle therof in two poynts. For firſt and formoſt we regarde not God: whether he raine, or whether he make fayre weather. we ſhet our eyes. True it is that wee bee glad if rayne come when it may ſerue our turne: but in the meane while we paſſe not to knowe how it is of Gods ſending: our minds are ſo tyed to the earth, as they cannot mount vp thither. Alſo when wee hauehave faire weather, ſo as we ſee the ſunne, and are glad of his ſhining: yet notwithſtāding we cōſider not how it is god that hath kindled ſuch a Creſſet to giuegive vsus light. Thus hauehave we no regarde at all of God, whiche is a verye great and ouer beaſtly vice. But let vsus put the cace that God come into our thought: yet is not that all. For there are many that ſhould ſay, God bee prayſed for this faire weather, but in the meane while they forget all this, they neuer remēber to ſay, It is God that giueth vsus this faire weather to ſhewe himſelfe a father towardes vsus. Therfore it becōmeth vsus to be like minded vntounto him, and behaue our ſelues as his true children, and therwithall to bethinke ourſelues thus: behold how all Gods creatures obey him, & yet what obedience hath he at our hād? Vndoubtedly when we beholde the order of nature: it muſt lead vsus to a certen fear of god, & to the preſent taſting of his goodneſſe, to the end we may be giuē vp vntounto him, & wholly dedicated to his obedience. Lo in what maner we muſt practize the ſayde leſſon which Eliphas ſheweth vsus heere: that is to witte, when God ſendeth rayne, and maketh the water too runne guſhing thorough the ſtreetes. VVe ſee alſo after what maner the holy ſcripture ſpeketh therof. And I hauehave tolde you already, how it is good wiſdome to know to what end & intēt the holy▪ ghoſt ſetteth down theſe things vntounto vsus: which is, that thereby we may lerne to feare & to honor our God, & to know what maner of authoritie it is that wee graunt vntounto him, and what maner of ſoueraintie he hath ouer vsus: & therevpon come to the iuſtice alſo, too humble our ſelues vnderunder the ſame. True it is that Eliphas misbehaueth himſelfe in applying this thing too the perſon of Iob: neuertheleſſe (as I hauehave ſaid heretofore) the doctrine is good, & of the holy ghoſt, & we muſt not receiue it as the doctrine of a mortal mā, but we muſt ſay that the ſpirit of god ſpake in him: & therefore no more remaineth for vsus to do, but to hauehave the ſaid wiſdome and diſcretion of knowing how to profite our ſelues in time and place, and by that which is ſhewed vsus heere. Then let vsus not be like Eliphas, who wreſteth all things to the perſon of Iob. But when we hauehave receyued this generall doctrine, and confeſſed the ſame to be true: let eueryevery one of vsus arme himſelfe with it accordingly. Now then we ſee in effect what is ſhewed vsus heere: that is to wit, that all the inconueniences wherevnto our life is ſubiect, muſt be fathered vponupon our ſinnes, and that wee muſte not blame neither heauen nor earth, nor any other creatures if we proſper not as wee woulde wiſhe: but eueryevery one of vsus muſt condemne himſelfe, and conſider howe we hauehave the wood within vsus, which is the fewell that kindleth the fire of Gods wrath: and that forſomuche as wee bee giuen to euill, euen from our byrth, we muſt not maruell though wee bee ſubiect to ſo many miſeries and neceſsities. So then, if we be troubled in dyuers maners, let vsus not blame God for it, but let vsus hauehave an eie to the welſpring: that is to wit, that our ſinnes are the cauſe of all the inconueniences which wee endure in this world. Let vsus take heede therefore that we plead not any more agaynſt him as we hauehave bin wont to do: but rather let vsus yeelde our ſelues giltie, and let vsus knowe that he is rightuous in puniſhing vsus, to the intēt we may learne to feare and honor him in all humbleneſſe as becommeth vsus. Thus ye ſee what we hauehave to remember vpō this text, wayting till the reſidue may be layde foorth more fully.
Nowe let vsus caſt our ſelues downe in the preſence of our good God, with acknowledgement of our offences, beſeeching him too make vsus knowe them better than we hauehave done: and aboue all things to holde vsus in ſuch awe vnderunder his Maieſtie, as wee maye bee touched too the quicke, and bee no more ſo dull as wee hauehave beene heretofore: but may knowe after what maner wee ought too iudge of all his workes, and therewithall hauehave an eye too that which is in them, according as hee ſheweth it vntoo vsus by his worde, too the intent that wee humbling oure ſelues vnderunder the greatneſſe of his Maieſtie, maye deſyre nothing but too glorifie his name in all poynts, not onelyonly with our mouth, but alſo in verye deede: and ſhewe that hee is well worthie too reigne ouer vsus, and that all things both great and ſmall ought to humble themſelues vntounto him and to honour him. That it may pleaſe him too graunt this grace, not onelyonly too vsus, but alſo to all people and Nations of the earth. &c.