he hath set boundes to the waters euen vntill light and darknesse come to an end Beholde yet another woorke of God well worthie to bee remembred namely that the waters bylowe are bounded and that God holdeth them fast so as they caÌ„not passe their bounds and that the same indureth and shall continually indure vntoo the worldes end He had spoken asore of the waters aboue that is of the waters that God draweth vp in the cloudes and are hild in the ayre til he make them poure downe in rayne and now it is certayne that if God did not bound the sea and the other waters all the earth should be couered with them If a man aske the Philosophers and such as serche the whole order of nature they will confesse that if the Elementes had theire full scope throughout according vntoo theire nature the earthe shoulde bee hidden vnder the water and in good sooth experience shewes it to be so For why is the earth in the middle of the world but bycause it is firme and substantiall by reason of his weyght For the waters are lighter and there withall they shedde so as they are not so firme Consequently the ayre is aboue the waters and the fyre is also aboue the ayre VVe see then that the Elements are distinguished according to their properties Seeyng that the ayre inuironeth the whole earth as wee see the waters also ought to goe round betweene them bothe that is to say betweene the earthe and the ayre For that is theire propre place and situation And lyke as the fyre ouerspreadeth all so also would the waters not leaue one foote of dry ground the very mountaynes yea euen the hyghest of them should be couered vnder them But now wee see lowe and hollowe places abyde drie and yet the Sea mounteth aboue them And so a man may perceyue the reason that I shewed before For when wee consider what a thing the sea is specially when it riseth aloft it is a woonder that the earth is not ouerwhelmed by it VVe see heere a notable miracle yea if men did not shet their eyes through their owne vnthankfulnesse The very heathen men as reason driueth them therevnto acknowledge that whereas it pleased God too haue some place voyde the same was too plant mankinde in it and that hee had a respect vnto men when he ordeyned a part of the earth to abide drye the verye infidelles speake this And why For the truthe is so strong as they are inforced to confesse it But in the meane whyle who is he that glorifieth God How do we acknowledge the good that he hath done vs wee be dumb for any praysing of him and whiche worse is wee defyle the earth which he hath giuen vs to dwel vppon He hath made the waters too withdraw themselues and he hath as it were fettered them vp in cheynes although he giue vs roome here to dwell vpoÌ„ yet as I said we defile the earth with our filthinesse sinnes Verely all the acknoweledgement that God receyueth at our hands is that no man openeth his mouth to glorifie him And so it is not without cause that these things are tolde vs considering how our witts are so dull as we think not vpon them Specially we must marke that which shall be sayd new againe according also as it is spoken of cheefly by the Prophet Ieremie which is that the sea is so violeÌ„t a thing as there seemeth to be no meanes to hold it in yet for all that it is barred within listes The sea seemeth to threaten to drowne the earth and it seemeth that the earth should be swallowed vp at the rushing forthe of enery waue Considering then that wee see so great a violeÌ„ce in the sea which is so terrible a thing as it maketh the heares to stand vp vpon our head must we not nedes behold there the mightie and inuincible hand of God and confesse that his power which is spoken of heere is more than manifest So much the more then ought wee to bee touched to the quicke with it But what â–ª when God maketh the Sea to remoue after that sorte wee haue not the wit to know Gods infinite goodnesse towards vs his like power to yelde him thankes for it and too confesse our selues beholding too him diuerse wayes for our lyfe not only for creating vs and putting vs into the worlde for nurrishing vs here but specially for that the earthe is not drouned vnder the waters and that there is some dry ground left for vs to dwell vpon Beholde I say for what purpose heere is speciall mention made of the sea and of Gods withholding of it so as the waters are after a sorte shet vp in it whiche thing no cheynes nor cordes could bring too passe All the wilde beasts of the worlde might easlyer be tamed than the Sea and yet God ruleth it yea and ouerruleth it after a woÌ„derfull and incomprehensible maner And it behoueth vs to marke the saying that Iob addeth heere which is that the same shall continue till light and darknesse come to an end and bee medled togither This is to do vs to vnderstand that God doeth not this miracle for one day or for a short tyme but alwaies so as the same hathe and shall continue for euer For although the often surges rush forward and backward Yet notwithstanding God doeth alwayes restreyne the Sea from winning any further than it pleaseth him to threaten men withall to the end they should lerne to humble themselues and to walk in greater warinesse Thus ye see howe Iob ment too augment the commendation of the power that is declared here to be in God when it is sayd That the waters are bounded bordered till the worlde come to an end and till lyght and darknesse bee mingled togither that is too say till the order of nature ceasse for that is it that is imported in this maner of speeche If any man alledge that not only the Sea but also the â—yuers do some times get the vpper hande and so passe their boundes as they teare vp all things before them so that bothe howses and vineiards are ouerwhelmed and exceeding greate and excessiue breaches are made by violence of the Sea The answer therevnto is that yet notwithstaÌ„ding God ceasseth not to preserue the worlde in generall and his suffring of the Sea to passe his bounds in that wise is to make vs to thinke vpon his power which is shewed vs here For if wee were well aduised yea or if there were but a little reason in vs it is certain that we would daylye honor God for our life in that he preserueth vs euen in the graue â–ª How are we here vppon earth Surely euen as in a graue For beholde the sea the waters are ouer vs And of whome is it long that they swallowe vs not 〈…〉 but of God who holdeth his hand betwixt them and vs But wee bee so farre off from marking
the yeare with thy goodnesse and thy steppes drop fatnesse 766. a 2. 66. 3. O God how maruellous are thy workes 766. a 12. 10. O God thou hast proued vs thou hast tried vs as siluer is tried 69. a 37. 12. Thou hast caused men to ride ouer our heads we went into fire into water but thou broughtest vs out into a wealthy place 69. a 73 110. a 58. 320. b 5â— 68. 21. God is our God to saue vs to the euerlasting Lorde belongeth the issues of death 74. a 28. 109. b 13. 69. 2. 3. 4. The waters are entred euen to my soule I sticke fast in the deepe myre I am wearie of crying my throte is drie mine eies fail whilest I waite for my God. 564. b 15. 5. They that hate mee without a cause are mo in nuÌ„ber than the haires of my head they that would destroy me and are my enemies falsely are mightie so that I am constreined too restore that which I toke not 75. a 36. 10. The zeale of thine house hath eaten mee the rebukes of them that defamed thee are falne vpon me 45. b 16. 71. 20 God hath taken me vppe from the depthe of the earth 320. b. 48. 2. As for mee my feete were almost gone and my steps had welny slipt 44. b 12. 4. There are no bands in the deth of the children of God. 344. b 48. 6. Pryde compasseth the wicked as a chayne and crueltie couereth them as a garment 309. b 10. 7. Their eyes stande out for fatnesse they haue more than heart can thinke 88. b 7. 310. b 6. 723. b 14. 9. The wicked set their mouthes against heauen and their tong trotteth through the earth 795. b 39. 13. It is in vayne that I haue washed my handes in purenesse and kept my hart pure 668. b 33. 700. a 54. 17. It is too troublesome a thing to consider the ende of the wicked 313 b 59. 77. 11. I sayd it is my death then I remembred the yeares of the right hand of the Lord. 284. a 14. 20. Thy way hath ben in the sea and thy pathes in the great waters 30. The meate was yet in their throte 392. a 8. 32. The reprobate sinned still when the wrath of God came vpon them 392. a 9. 39. God remembreth that we are flesh and as a wind that passeth and returneth not again 140. a â—8 566. a â—3 71. From thence where Dauid followed the Ewes with yong God brought him to feede his people laacob and Israell his heritage 30. a 61. 7â— 5. Howe long Lord wilt thou be angrie for euer shall thy Iealousie burne like fire 138. b 36. 80. 4. O God cause thy face too shine and we shall be saued 796. b 15 8. Lorde cause thy face too shine vpon vs and wee shall bee deliuered 796. b 16. 81. 3. God letteth the wicked goe aecording too the presumption of their harts and walke in their counsels 257. a 47. 82. 1. God standeth in the assemblie of gods and iudgeth among the Gods. 17. a 29. 6. You are Gods and ye are al the children of the most high 61. b 10. 88. 4. Blowe the trumpet in the newe moone in the solemnitie and on the day of our feast 114. b 12. 89. 33. God wil visit the sinnes of his with a rod. 361. a 14. 90. 3. God turneth man too destruction againe thou sayest returne ye sonnes of men 277. a 7. 504. b 56. 4. A thousand yeares in thy fight are as yesterday 157. b 53. 11. VVho knoweth the power of thy wrath for according to thy fear is thine anger 643. a 27. 12. Teach vs rightly to nuÌ„ber our dayes that we may apply our hartes vnto wisdome 83. a 4. 20. O Lord cause thy face to shine and we shall be saued 796. b 15. 91 4. The faithfull are sure vnder the wings of the Lord. 395. a 10. 11. Hee shall giue his Angelles charge ouer thee to keepe thee in all thy wayes 16. a 51. 12. The Angelles shall beare thee in their handes that thou hurte nor thy foote againste a stone 108. b 47. 277. a 7. 359. b 44. 15. Hee shall call vpon me and I will heare him 413. b 29. 92. 8. O Lord howe glorious are thy workes and thy thoughtes are verie deepe 766. a 14. 13. The rightuous shall florishe like a palme tree 350. a 18. 94. 7. The wicked say the Lorde shal not see neyther will the God of Iacob regard it 678. b 56. 11. The Lorde knoweth that the thoughts of men are euill 695. b 25. 19. VVhen I had many thoughts in my selfe thy comforts haue reioyced my soule 303. b 6. 95. 1. Come let vs reioyce vnto the Lord let vs sing aloud vnto the rock of our saluation 155. b 34. 6. Come let vs worship and fall downe and kneele before the Lord. 155. b 35. 7. The Lord is our God and we are the people of his pasture 285. b. 60. 8. Harden not your hearts as in Meribah and as in the day of Massah in the wildernesse 50. b 48. 97. 5. The mountaines melted like wax at the presence of the Lord. 173. b 58. 100. 3. God hath made vs and not we 746. a 12. 102. 17. God shall build vp Sion 388. b 38. 27. 28. 29. The earth and the heauens shall perish â–ª but thou shalt endure all shall waxe olde as dooth a garment as a vesture shalte thou change them and they shal be changed But thou art for euer thy yeears shall neuer haue end The children of thy seruantes shall continue and their seede shal be established before thee 84 â–ª b 17. 103. 4. The Lorde redeemeth the life from the graue and crouneth vs with mercie and compassion 74. a 6. 14. God knoweth that we be but dust â–ª 140. a. 28. 20. Praise the Lord ye his Angels that excell in strength that doe his commaundement in obeying the voice of his word 17. a 5. 104. 1. 3. God is clothed with glorie and honor which layeth the beames of his chambers in the waters and maketh the thicke cloudes his chariot walketh vpon the wings of the winde 735. a 55 795. a 53. 4. God maketh the windes his messaÌ„gers and a flaming fire his ministers 29. b 40. 12 VVhen the sunne riseth they retire and couch in their dennes 776 a 17. 13. Then goeth man forth to his worke and too his labour vatill the euening 344. a 58. 14. God causeth grasse to growe for the cattell and herbe for the vse of maÌ„ that he may bring forth bread out of the earth 344. a 14. 15. God causeth wine too growe which reioyceth the heart of man 509. b 57. 19. God made the Moone for certaine seasons the Sunne knoweth his going downe 344. a 38. 20. God hath made the darknes 344. a 38. 24. O Lord howe manifold are thy workes in wisdome hast thou made them al the earth is full of thy riches 95. b 4. 26. The ships runne in the Sea
destitute of all meanes of helpe and succour In deede some do referre this vnto men but it is to be vnderstoode howe it is God that hath bestripped them and left them destitute of all succour to the intent they shoulde neuer be holpen vp againe But as for our partes according to that whiche I haue touched already wee haue so much the more cause to cast downe our eyes to pray God to make vs walke aright in his obedience and that although wee perceyue not his curse vpon vs nor vpon our childrē yet notwithstanding we may take it for a conclusion that God hath meanes to vs incomprehensible insomuche that when it shall seeme vnto vs that all thinges go well and that wee haue prouided aforehande not onely for our whole lyfe but also for after our death that our children also may be in good surenesse of welfare so as it may seeme wee haue set all things in good order and nothing is amisse wee may consider that all this is nothing and that as soone as God doo but blowe vpon our determination and deuises hee shall turne them all vpside downe VVhen wee knowe this let vs not abuse his pacience and if hee spare vs for a time let it not make vs to ouersleepe our selues and to sooth our selues in our vices but let it learne vs to returne vnto him in due season and to preuent this vengeance wherewith he manaceth all despisers in this place But herewithall let vs marke that oftentymes the good men and their children may happen to be persecuted vniustly Neuerthelesse the holy Ghost presupposeth that which is true and which we also may sticke vnto as most certaine and infallible which is that in scourging and troubling of vs God hath a respect to prouide for vs by it in the ende and when he hath sufficiently tried vs and humbled vs he will turne the euill to our benefite and to our welfare as I haue sayde But contrarywise whereas it is sayd that the race of the wicked shall stumble and be set farre from helpe it is to expresse that whē God intendeth to punish the wicked hee proceedeth with it in such sort as men may perceyue hee doth it not to tame them that they might returne vnto him nor to mortifie their fleshly affections nor finally to cure them like a phisition but to confounde them and to bring them to vtter destruction Behold what the holy ghost presupposeth Also let vs learne to discerne the chastizements that God vseth towardes his children too their benefite from the punishments which he sendeth vpon the wicked not to amende them but to shew himselfe a iudge agaynst them It followeth That the goodes of suche men shall bee deuoured by the hungrie yea euen too the picking out of their corne from among the thornes so as not only their fieldes shall be reaped by their enemies who shall deuour al their substance but also men shall scrape altogither that is betweene the hedges so as if there be any thing hidden and it bee but a two or three eares of corne among the bushes it shall bee gleaned vp Heereby Eliphas meeneth that Gods iudgements vpon the wicked are not lyke vnto the corrections which hee sendeth too his children but that he sheweth howe he hath vtterly cast them off and that hee pitieth them not any more and that hee will not haue them feele any more of his fatherly goodnesse bycause hee acknowledgeth them not for his Lo what the effect is of that which is spoken here And herevpon wee haue nowe too call too mynde what I haue declared afore that is too witte that if wee bee troubled vexed and tormented by the wicked wee must paciently abide Gods leysure till hee put too his hande too succour vs And although wee perceyue not Gods iudgementes at the first pushe yet notwithstanding let vs assure our selues that hee will execute them in due time and place Also when wee see the execution of them let the same make vs too stande in awe and sithe wee see his vengeance is so horrible let vs brydle our selues and beware wee tempt not God as Sainct Paule also exhorteth vs Lette no man abuse you sayeth hee with vayne woordes For by reason of suche things the vengeance of God is woont too come vppon the vnbeleeuers and stubburne personnes Therefore when God doth so shewe vs his iudgementes let vs quake at them and let vs stande in feare and awe of him submitting our selues wholly to that whiche hee sayeth and vttereth And this is it that hee addeth howbeeit that it cannot be expounded at this present namely that it becommeth vs too yeelde our selues in suche wyse too Gods will as we may answere So bee it too all that euer he sayeth vnto vs assuring our selues that things fall not out by chaunce in this worlde nor that it is long of the earth ayre or heauen that men are afflicted but that men beare their bane in themselues Then let vs acknowledge it and when there happen any afflictions in the worlde let vs be sure it is the hande of God whiche lighteth vpon vs for our sinnes and that all the mischiefe commeth of our selues and that we haue the verie welspring and groundworke thereof within vs Let vs I say acknowledge this to the ende we may mislyke of our selues in our vices and therevpon pray God to drawe vs to himselfe and to make his graces which he hath put intoo vs auaylable to our saluation that being mainteyned by his power which he hath openly shewed towards vs in the name of our Lorde Iesus Christ we may be able to prosper through his blissing And let vs cast our selues downe before the presence of our good God with acknowledgement of our faultes praying him to make vs feele thē in such wise as we may returne to him in true repentance and suffer our selues to be gouerned henceforth by his hande yea after such maner as his holy name may bee glorifyed by vs in all our whole lyfe And so let vs all saye Almightie God and heauenly father c. The nintenth Sermon which is the thirde vpon 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 vnto God. 9 It is he that doth great vvorkes yea euen vnsercheable vvoorkes and vvhich doth vvonderfull deedes vvithout ende 10 VVhich giueth raine vpon the earth vvhich 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 vs 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 vs for our sinnes and that the
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 vs by hys holy Spirite it is a matter that surmounteth the common order of nature Chiefly when it is sayd that he hath chozen vs before the worlde was made and that hee hath chozen vs 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 vs VVhat is to be done then Let vs 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 vs breake our neckes Moreouer when we haue giuen the glory vnto God and confessed not onely with mouth but also in very deede that his workes are incomprehensible and as a bottomlesse pitte to swallow vp all our vnderstanding let vs not ceasse to pray him too make vs perceyuc them so farre foorth as he knoweth them meete for our capacitie and therewithall let vs also searche that which is shewed vs in the holy Scripture For God will not haue vs negligent it is not for vs to say with the Papistes O wee muste not bee inquisitiue of Gods secretes For why then was the holy Scripture giuen vs Gods will is that euery 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 haue learned that which God teacheth vs in his schole let vs hold vs 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 vs to know let vs beware that we haue the wisdome modesty to say Poore creature is it meete that thou shouldest presume to haue a larger instruction thā that which God giues thee in the holy scripture So then let vs 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 vs to the reuerencing of thē For Gods meening is not that our knowing of such greatnesse in his works shoulde be to astonish vs and to driue vs further off from him but contrarywise to draw vs 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 haue to consider of Gods works and yet hee honoured them neuerthelesse Let vs learne then too conceyue suche a greatnesse of Gods workes as might make vs 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 vs that our wits be not ouerwandring and that wee play not horses that are broken loose and so take libertie as I haue tolde you to say I will know how this and this cōmeth to passe Not so but let vs be modest For our true wisedome is to be ignorant in the things that God will haue hidden frō vs Thus we see how we must prepare our selues to lowlinesse modestie And furthermore let vs 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 vnto vs 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 vs 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 haue 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 vs that nothing can go beyonde vs we be so cunning that all questions whiche can be propounded vnto vs 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 haue sayd alreadie the least of Gods workes is ynough to ouerwhelme vs and what then shall become of vs whē we come to the sayd bottomlesse depth whereof there is none ende Lo howe it behoueth vs to wey well that which is spoken heere generally in way of preface to make vs to enter into better consideration of all Gods workes than we are wont to do that we may yeeld the honor vnto his Maiestie which is due to him But as I haue touched heeretofore after that Eliphas hath spoken so in generall he speaketh particularly also saying That God giueth raine vpon 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 haue 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 haue 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 vnder one particular Eliphas cōprehendeth them all as if he should say VVe not onely see that God hath created all things and that there is such workmanship in the skies in the earth as al they that think vpon it must needes be astonied at it
we owe him goeth formest and that then followeth the duetie which wee owe to our brethren The seruice of God therefore must be as the foundation of our whole life so as we must glorifie him knowing that it is the ende wherevnto hee hath created vs and for the which hee mainteyneth and nourisheth vs in this worlde And afterwarde according as we are bound one of vs to another wee muste indeuer to helpe and serue our neighbours without hurting of any man Ye see then what we haue to remember in this text And nowe also let vs consider the manners of speach which are conteyned here VVhereas Eliu chargeth Iob with this saying I am rightuous and God hath ouerthrowne my iudgement It is not ment as I haue tolde you afore that Iob intended so flatly and shortly to accuse God of ouerthrowing his right But let vs marke that when a manne doth so precisely maynteyne his owne right he cannot do it without derogation too God and without aduauncing himselfe agaynst his rightuousnesse And therefore it is a poynt well woorthie to bee marked For it will be found that there is not any of vs which sometime or other is not so bold as to say that god hath ouerthrowne his right And herewithal let vs marke well that we would faine be rightuous when we enter into that extremitie according also as when S. Paule speaketh of the glorifying of God and of confessing him to bee rightuous hee will haue all mouthes to be stopped So long then as men reply and whet their tongues too maynteyne their owne rightuousnesse they must needes haue God to be their aduersarie And looke whensoeuer God afflicteth them if they cannot yeeld to confesse that he is rightuous in so doing surely they aduaunce themselues agaynst him Yee see then what we haue to do if wee will not haue God to set himselfe agaynst vs and to condemne vs as guiltie of lifting vp our selues agaynst him and of accusing him of vnrightuousnesse VVee may well protest that wee had no such meening but yet the thing is so in deede and what shall wee gaine by denying it seeing the holy Ghost hath giuen his determinate sentence vpon it Thus much concerning the first speach that is conteyned here And wheras it is sayde I am made a lier in mine owne right Thereby he signifieth that hee was not admitted in his owne defence which is all one as if some Iudge were vnreasonable and cruell and would oppresse some good and rightfull cace by authoritie Lo howe Eliu dooth heere vpbrayde Iob with his blaming of God as if he had sayd oh see I pray you I must bee taken for guiltie And why Bycause God will haue it so for if he will not heare me in mine owne defence hee presseth mee and my mouth is stopped and if I alledge any reason it will not take place nor be admitted But Iob ment not to step so farre out of his boundes Howbeeit herewithall let vs beare in minde what hath beene sayde that is to wit that if we acknowledge not our duetie simply it is all one as if wee woulde say that God vseth a tyrannicall power ouer vs and procedeth not by reason and equitie but disposeth things off and on bicause we bee at his pleasure Although then that our mouth vtter no such woordes yea and that our heart quake at the thinking of them yet notwithstanding if we do not fully conclude that there is no defense for vs and that we be guiltie wee do still enter into pleading against God and wee must bee condemned as defacers of his rightuousnesse As touching that it is sayd immediatly that Iob drunke scornefulnesse as water it is ment that he was so dulled as hee perceyued not that the woordes which hee had vsed were vncomely and worthie to be reiected and that hee had deserued to bee scorned as a witlesse man Yet notwithstanding wee haue seene that Iob spake many excellent sayings yea and that he was the instrument of the holy Ghost so as wee may gather great learning of the things that hee spake Seeing it is so then why is it cast in his teeth that hee drunke scornefulnesse as water It is bycause that when a mannes passions are so inflamed that he knoweth not what he speaketh it cannot be but that he must bee caried away after that sort Nowe if this befell vnto Iob I pray you what shall become of vs His pacience is set downe for a rule and I haue tolde you that the ende which he had sheweth that there is nothing better for vs than to abide the good pleasure of god in all the chastisementes which hee sendeth vs whatsoeuer they be And yet for al that he is accused as a shamelesse person that drinketh lewdnesse as a fishe sucketh in water If this be layd to his charge and rightly I pray you what shall become of vs when wee see our selues a hundred times impacienter than hee and that there needeth no furtherance to make vs chafe and fret agaynst God Ought wee not too thinke that wee are worse than dull So then wee see in Iobs persone that the holy ghost ment to shew vs what we bee when aduersities comber vs ouersore and that our frayltie and feeblenesse are so mingled with them as we knowe not where to become but gnashe our teeth and chawe vpon our brydle and are so straught as we neyther keepe way nor path any more This is it then which we haue to marke in this streyne Nowe let vs come to the sentence which Eliu addeth He accuseth Iob to haue sayd that it profiteth not a man to haue walked with God. This walking with God importeth that a man so giueth himselfe to the seruice of God as he thinketh continually to giue an account and acknowledgeth in himselfe after this maner he that hath created and formed me gouerneth and guideth me I cannot shun his hand nor scape his iudgement and therefore I must be present before his eies so as he shall see not only all my workes but also my thoughts Lo what it is to walke with god And the holy scripture doth purposely vse that kinde of speech bicause mē are like Coliers sacks as they say which make one an other black And experience sheweth that when we walke without hauing an eie vnto God there is none of vs but he taketh libertie to do euill vnder the shadow that other are as bad as himself in the mean while also giueth occasion to other of his neighbors to do euill insomuch that at this day there is not any of vs but he giueth euill example by some meanes or other through the vices which all of vs haue of our owne And therefore when we walke with men wee walke in horrible confuzion all our life is like a hotchpotch or a darke dungeon so as nothing can be discerned in it Beholde I say what it is to walke with men But what is to be done Seeing that in
our fleshly vices and from all the heauie drosse that wee feele in ourselues so maketh hee vs the meeter to beholde him And so vpon the knowledge of the weakenesse of our owne wittes we haue to pray vnto God to reforme vs 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 haue 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 becoÌ„meth vs or is lawfull for vs lette vs bethinke our selues thus wretched creature thou are but as a snayle it is not past three dayes ago since thou camest first vpon the earth I meene euen them that had liued a foure or fiuescore yeares yet thou wilt take vpon thee to iudge thy god And in what plight art thou For when thou shalt haue 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 vs learne that here is not only told vs 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 vs from aduauncing our selues into such presumption as wee haue bene woonted to Thus wee see in effect what Eliu telleth vs here Now must we come to the declaratioÌ„ 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 vs 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 vs 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 haue 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 strykâ—th vpon 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 theÌ„ grow ripe to giue vs 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 vpoÌ„ the earth as vpon 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 vs that the hayle should thicken in the ayre and that although the Sunne be neerer therevnto than to vs yet notwithstanding as we see there must needes bee a great coldnesse there The ignorant therefore haue 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 vs VVhat letteth that they fall not downe to ouerwhelme vs 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 vs As for example when wee looke vppon the rayne hayle thunder and such other like things the same shewe vs a certaine maiestie of God too make vs afrayde so as wee must needes bee moued spyte of our teeth for by that meanes our Lord inforceth vs 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 vnto vs 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 vs the things that are seene and knowne of the whole world Seing it is so what haue wee to do but to worship God yeelding him his deserued honor and to beate downe all pride in our selues so as
profit therin more and more vntill such tyme as being quite rid of all fleshly corruptions we be clothed againe with his righteousnesse and heauenly glorie And so let vs all say Almightie God our heauenly father c. The Cxlv. Sermon which is the second vpon the .xxxvij. Chapter 7 He sealeth the handes of all men to the ende to knovve the men of his vvorke 8 The beastes shrinke into their dennes and keepe themselues vvithin their lodgings 9 Hee maketh the vvhirlevvinde too come out of a heape and the colde commeth from the scattering vvinde 10 At the breath of God the frost is giuen and againe aboundant vvaters out of a narrovve place 11 Hee maketh the Cloudes too labour too moysten and sendeth rayne and maketh the Cloude too shedde out through his light 12 Hee maketh the circles too turne about by his gouernanee too the ende to doo vvhat hee commaundeth ouer the vvhole vvorlde 13 VVhither it be for a scourge or for his Earth or of mercie that he taketh it avvay WEe saw yesterday that the astonishment whiche men conceyue of the thunder is as a proofe of Gods maiestie and power According therevnto it is sayde heere that God in thundering doth as it were set a seale vppon mens handes too keepe them close namely too the ende too knowe the men of his making And the beastes also are faine too shrinke intoo their dennes As if it were sayde that God draweth men apart as if some bodie shoulde gather all his folke togither a householder his householde meynie a prince his subiects or a Capitaine his souldiours too the intent to muster them Thus yee see the cheefe intent of this streyne And the same extendeth euen too the wilde Beastes too shewe that euen they also are in the hande of god And hee proueth that they are at his commaundement when it pleaseth him if by nothing else yet â—uen by the thunder in that the same compelleth them too bee as it were shet vp in prison In verie deede this verse is commonly translated That God setteth as it were a Seale vpon mennes handes to the intent they shoulde knowe their owne woorkmanship as who shoulde say that all the forwardnesse which men haue too applie themselues to one thing or other is by reason that God hath printed a marke vppon them and that they haue it not otherwise than by instruction giuen them from heauen But the text will not suffer it too bee vnderstoode so VVorde for worde it is too the ende too knowe the men of his making It folloueth therefore that God doth then knowe men when he holdeth them after that maner as it were locked and shet vp within their houses Too the ende that this may bee vnderstoode the better when men haue libertie to go and run it seemeth that they bee as it were exempted from subiection If it be fayre weather one goes into the feeldes another in the streetes and so men seeme not too bee hilde any more vnder subiection But if it bee fowle weather so as it thunder or that there is any blustering winde abrode then men are faine too keepe within doores Therefore it is like as if a man shoulde assemble his housholde and say to them I will know how they behaue themselues and what euerie men doth and euerie man shall make me his account Lo howe God appoynteth men a time too be gathered togither to the ende to make his musters and to shewe that all are in subiection vntoo him And this as I sayde extendeth euen too the wilde beastes For when the beastes wander abrode they seeme not too be in subiection to god But when he maketh some tempestes so as they bee driuen home too their dennes then must men needes perceyue that God hath a secrete bridle to holde them with when he listeth VVee see then that the thing that was treated of yesterday is declared heere yet more expressely that is to witte that the thunder is the messanger of Gods Maiestie not onely in that it astonisheth men but also in that it compelleth them too hide themselues in their houses which is all one as if God shewed that hee holdeth men in hys hande and that mennes going and comming abrode is bicause hee giueth them leaue howebeeit that hee could holde them shette vp at his pleasure Sith wee see this let vs learne too yeelde obedience vnto God at all tymes For if wee acknowledge not the subiection that wee owne vntoo God but when it thundereth we shall haue profited but slenderly in his doctrine Neuerthelesse the same is a putting of vs in remembrance too consider that hee ruleth all our steppes and that wee cannot stirre one finger withoute his guiding Therefore let vs acknowledge it and learne too bee subiect too him at all tymes and too suffer our selues too bee gouerned by him Lo what wee haue too beare away in this streyne And if we haue not this aduisednesse and discretion with vs behold the verie beastes are able too teach vs For wherefore do the Lions Beares VVoolues and all other wilde beasts keepe themselues in their Caues and Dennes but bycause God sheweth himself too bee superiour ouer them Therefore if wee will needes runne astray and not suffer God too holde vs as it were shet vp vnder his hande but will shake off the signet or Seale that is spoken of heere the Beastes shall condemne vs by their example Beholde yet further what wee haue too beare in mynde that wee may the better profite our selues by the whole sentence The Hebrewe woorde that Eliu vseth heere signifyeth properly too Seale as when men seale a Letter too the ende it shoulde not bee looked intoo Also a man maye seale a Cofer or a Cupboorde by setting a Seale vpon it when he will not haue anie bodie to looke intoo it God then vseth a dreadfull kinde of sealing when hee sendeth thunder and tempests Heere is no printing of waxe with a ring or other materiall Seale but hee compelleth men too keepe themselues as it were shet vp so as they bee after a sort close prisoners in theyr owne house It is not with their owne good wittes and therefore let them consider that there is a mayster aboue them and that no part of their whole life is in their owne hande Thus yee see howe this similitude is set downe heere too the ende wee shoulde compare the incomprehensible maiestie of God with all the things that we can see among the worldly creatures And it is sayde immediatly that God maketh the tempest to come out of the beape of Clowdes and againe that it is the scattering winde or the Northwinde that causeth the colde too come These chaunges heere do set forth Gods mightie power the better to the ende hee shoulde bee glorified thereby Truely if God kept alwayes one ordinarie rate so as there were neuer greate heate nor great colde nor anye winde or raine but that the ayre were alwayes temperate and suche a measure