Sermons on Job, Sermons · Chapter 15 · Sermon 57
The .lvij. Sermon, which is the fyrst vponupon the .xv. Chapter.
ELiphas the Themanite anſvvered and ſayd:
2 VVill a vviſe man bring foorth knovvledge of vvinde, and fill mennes bellies vvith the Eaſt vvynde?
3 VVill he reaſon of vnmeete matters, and of vnlavvfull vvordes?
4 But thou pulleſt avvay feare, and turneſt prayer avvay from God.
5 Thine ovvne mouth ſhall reproue thee of vnrightuouſneſſe, and thou haſte taken the toung of craftyneſſe.
6 Thine ovvne mouth ſhall condemne thee, and not I, and thine ovvne lippes beare witneſſe againſt thee.
7 Art thou the firſt man borne? vvart thou created before the mountaynes?
8 Haſte thou heard the ſecretes of God, or is vviſedome reſtrained vntounto thee?
9 VVhat knovveſt thou that vve knovve not▪ vvhat vnderſtandeſt thou that is not in vsus?
10 For vve be baldheaded and auncient. There is an older man among vsus than thy father.
WHen wee knowe wee hauehave ſpoken truth and in Gods behalfe, and yet men reiect all that wee hauehave ſayd: it is a very harde and greeuous temptation. For in that cace not onelyonly we be blamed in our own perſons: but alſo wee ſee that men refuſe the things that are of God. Neuertheleſſe it behoued Iob to vndertake ſuch a battell, as we ſee in this ſtreyne. He had mainteyned hys cace, not by ſuttletie, nor of wilfulneſſe, nor through ignorance: and yet notwithſtanding it was layd in his diſh that hee had taken to him the tung of craftineſſe, or of the deſpizers of God, and that all his ſayings had bin but as winde wherein there had bin no firmneſſe nor reaſon. Iob therefore is greeuouſly charged heere for maynteyning the doctrine which he knew to be of God. And this muſt ſerue for our example at this day. For many are ſo greeued when they ſee that men receyue not Gods word, but rather that the moſte part of the worlde condemneth it. But what for that? Seeing that men hauehave at all times bin ſtubborne againſt God, and hee could neuer yet make them to receyue that which were for theyr behoofe: let vsus not thinke it ſtraunge that wee alſo muſte paſſe the ſame way, and that the authoritie of God and of hys woord is imbaced by our ſtubborneſſe and by the malice of men, conſidering that their iudgemēt is ſo awke and that they cannot giuegive themſelues to goodneſſe. And as for thoſe that hauehave the charge too beare about Gods word and to preach it: though they ſee men reiect it: yet let them ſtand to it ſtoutly, and let not ſuch doings thruſt them out of the way. For not only Iob was condemned in his ſayings, but the Sonne of God alſo. VVee ſee that men were ſo farre off from accepting his doctrine, as they did riſe vp furiouſly againſt it, and accuſed him of blaſphemie. If the like be done at this day, it is no noueltie. But in the meane whyle let vsus determine to do that which God commaundeth vsus. Let men aduaunce themſelues as much as they liſt, and lette them reſiſt God and his truth: yet muſt all that be ouerpaſſed, and we muſt not ceaſſe to do our duetie. Marke that for one poynt. And by the way it behoueth vsus to marke, that although the wordes whiche are rehearſed heere by Eliphas, hauehave bin miſapplyed too the perſone of Iob: yet neuertheleſſe, in generalitie wee may gather a good and profitable leſſon of them. And firſt of all where as it is ſayd that a wyſe mā wil not bring foorth windie word…, nor fill his bearers bellies with the Eaſterne wind: it is the ſame thing which we ſee commonly in the Scripture▪ that is to wit, that our words ought not to be vnprofitable, but rather well ſeaſoned with▪ ſalte, according as Sainct Paule vſeth the ſame ſimilitude, and afterwarde to expreſſe his meening, ſayeth that our words ought to bee ſubſtantiall, meete to edifie and to profit thoſe that heare them, that they may bee inſtructed in the feare of God, guyded aright when they be in the way, and incouraged. Yee ſee then that vponupon this ſaying of Eliphaſsis, we hauehave too marke that our words ought to tend too edification. And if they do ſo: they ſhall not be lyke the wynde: that is to ſay, they ſhall not bee puffed vp with a vayne ſwelling, but there ſhal bee a ſubſtantialneſſe in them wherewith to feede mens ſoules. And truely …eere ye ſee why it is ſayd, that good and holy doctrine is as it were foode. By taking conuenient foode wee bee ſatisfied, we gather ſtrength, and our ſtomacke is not accloyed, but there inſueth good and naturall nurriſhment. Euen ſo is it wyth the word of God. VVhen it is well applyed to our vſe, we be filled with it, and wee bee nurriſhed with it, and yet in the meane while there is no windineſſe that breakes vp vponupon our ſtomacke, and brings no ſubſtantiall nurriſhmēt with it. See then the two points that we hauehave to note. The firſt is that if men find no fauour in our words when wee hauehave told them the thing that is good, profitable, and of God: we muſt not therefore be out of pacience, conſidering that the ſame hath happened not only to Iob, but alſo to all the ſeruants of God, ſo as their doctrine had no fauour to the worldward, but was mocked …t, and taken to be but winde or a trifling thing. But contrariwiſe on our ſide let vsus be well aduiſed, that when we ſpeake, it may be to the edifying of our neighbours, and carie ſubſtantiall profite with it: and euen in oure ordinarie and common talke muſt we obſerue the ſame rule. For although wee hauehave there ſome more libertie: yet notwithſtanding God condemneth the vanitie that is in vsus, when we bee giuen to prattle of vnprofitable matters. Neuertheleſſe wee ſee that men can hauehave no hold of themſelues, nother can they make any mirth, except they raunge out intoo windye words. And are men ſo greatly giuen vntoo that▪ That is no warrant to ſay it is therfore lawful for them. For God findeth fault with it as we ſee. Therefore let vsus hold vsus to the doctrine that I alledged out of S. Paule: which is that our talke muſte not be vnprofitable, but ſeaſoned with ſalt, that it may edifie and profite the hearers. But aboue all, when the cace ſtandeth vponupon the handling of Gods woord, it muſt be more neerely looked to without compariſon. Then in this cace let vsus hauehave a regard to vſe ſuch a ſobrietie, as wee defile not the thing that God hath ordeyned for oure ſaluation. For it is certayne that when we ſpeake of God and of his woorde, if we do but dally with it, and rayſe vnprofitable queſtions and vayne diſputations about it: It is high treaſon to God. And wherfore? For our Lorde hath ſhewed vsus that his word ought to profit vsus. But if we fall to handling of i… after ſuche a ſorte, as we apply it not to his right and lauf…ll ende, but play with it as with a tennisbal, and paſſe not for the good inſtruction of it, but hauehave oure▪ eares filled with wynde, ſo as the ſame ſerueth but to ſatiſfie▪ mennes vayne curioſitie: Is it not a defiling of a holye thing? I… it not a greate wrong and diſhonour to Godward, when the thing that ſerueth for our ſaluation, is deſpized and thruſte vnderunder foote? So then, lette vsus looke more neerely to oure ſelues: and when we deale with holy things, let the ſame be with ſuche reuerence, as good and ſubſtantiall inſtruction may alwayes inſue of it: that is to ſay, that it maye ſo ſettle in vsus, as our ſoules may be nouriſhed by it. And it behooueth vsus to marke well this ſimilitude of the wynde which Eliphas vſeth heere. For (as I hauehave ſayd alreadie) if a doctrine bee good, there will be ſuche a ſubſtantialneſſe in it, as wee ſhall bee fedde with it, and wee ſhall fynde that it is good to reſte vppon it. Contrarywyſe, too what purpoſe are all theſe curioſities? True it is, that there will be good ſtore of winde, of gay ſhewes, and that of great likeyhodes in them: but yet for all that, in the ende they diſappoynte vsus. And heere ye ſee why Sainct Paule ſayeth, that knowledge of it ſelfe dooth but puffe men vp, when it is not matched with louelove: but louelove edifieth, when we heare Gods word to our owne inſtruction, or talke of it to the inſtruction of others. But if wee couet to be counted skilfull, and by fooliſh vaingloriouſneſſe deſire eueryevery of vsus to be eſteemed ſharpwitted, and to be thought well ſeene in the ſcriptures: what is it elſe but wind and puffedneſſe as Sainct Paule ſayeth? And lo what the Diuinitie is which men hauehave forged and framed to themſelues by their owne vaynegloriouſneſſe: like as wee ſee that in all the Papacie, that which men call Diuinitie is nothing elſe but as a blaſt of the Eaſterne wynde which ſeareth things, and hath no ſubſtance in it to feede and nouriſh the poore ſoules withall. But a man mighte make a generall diſtinction of it in two poynts. One parte of the Popiſh diuinitie conſiſteth in queſtions and quarels that bring no frute. And firſt of all they trouble themſelues about them all the dayes of their life, and cannot finde any reſolution of them. And why? for their mynde is to ſeeke that which God did neuer diſcloze, yea and which his will is to hauehave hidden ſtill from vsus. Nowe wee knowe that when he hath not ſpoken, hee will hauehave oure mouthes kept ſhet, and that our eares ſhould not itch to liſten what it ſhould be, but that wee ſhould bee ignorant where he teacheth vsus not. Thus ye ſee that our true wiſedome is, not to deſire to know more than that which god ſheweth vsus in his ſchoole. And ye ſee alſo what the Popiſh diuines are, which moue queſtions of thoſe things whych God would hauehave vnknowne vntounto vsus. They can well debate: but they can neuer conclude: for all their reaſons are but gueſſes. But put the cace it were poſsible too hauehave certayne reſolution, and too ſay, thus it is: yet ſhall a man be neuer the more edified nor profited by beeyng reſolued of that whiche they debate in theyr ſchooles. For there is no diſputing whither we bee ſaued by Gods only merciemercy: they ſhew not, that foraſmuch as we be ſure of the forgiueneſſe of our ſinnes, wee ought to hauehave ſo muche the greater cauſe too prayſe and magnifye hys goodneſſe towardes vsus▪ there is no telling what comforte we ought to take in oure aduerſities. No, for there is no talke but of flittering in the ayre. The men that do leaſt good, are counted of greateſt skill: thoſe are fellowes alone. For they bee contemplatiue, that is to ſay, they ſore about in the aire, and hauehave no ſteddineſſe in them. Thus ye ſee a ſhamefull defiling of Gods worde, and although there were in the Papacie no doctrine that were wicked and fully falſe in it ſelfe▪ yet neuertheleſſe that manner of veine which they hauehave found out, is to bee abhorred: for by that meanes they hauehave peruerted the true aud naturall vſe of Gods word as I ſayd afore. So then let vsus beare well in mynde, that all ſuch things as ſerue but too puffe men vp, and too …eare vp their ſoules in ſteade of feeding them and gyuing them good nouriſhment and ſubſtance, ought to be vtterly caſt away. The ſeconde part of the Popiſh diuinitie, is too ſtabliſh a freedome of will in men, and too make them beleeue that they hauehave ſome power in them too atteyne vntoo good: or if they atteyne not fully too it, yet too bee helpers and companions to God when his grace hath preuented them, and too lift vp themſelues in ſuche wiſe by their owne▪ ſtrength, as good deſeruings may proceede thereof: and that when they hauehave done what is in them, the grace of God ſhall not fayle them (as who ſhoulde ſaye, they were able too bind it:) and on the other ſide that they bee able to purchace fauour at Gods hande by their owne workes, and that if there bee anye default in them, they may ſupplye them with ſatiſfactions. Now when the Papiſts doo thus teach men that they be able to do this and that of themſelues: is it not a puffing of them vp with preſumption and ouerweening, that they mighte aduaunce themſelues againſt God, and ſooth themſelues in their owne ſtrength as though they were able to worke wonders▪ Marke here a poynt which is much more hurtfull than the vnprofitable queſtioning that I touched afore. Verely both of them are to bee greatly miſliked: but yet is there muche greater harme in this latter. For if men truſt in themſelues, and flatter themſelues in their owne ſtrength: it is the nexte way to ouerthrow them quite, it is a deadly poyſon, and it is not only a ſimple puffing vp, but alſo a diueliſh pride, which ſerueth to ſend wretched ſoules to deſtruction. By this meane then wee ſee, that all the Popiſhe diuinitie is but winde, which ſerueth but to puffe vp wretched ſoules, and not to giuegive them any nouriſhment. VVhat is too bee done then? Let vsus learne to vſe edifying talke, and ſuche as may feede our ſeelie ſoules, that we may be taught the feare of God, and there withall know that we can do nothing of our ſelues, but muſt be fayne to drawe out of the fountayne of all vprightneſſe and iuſtice, and that God muſt be faine to make vsus partakers of his grace, for without that, we ſhall be voyde of all goodneſſe. VVhen ſuch doctrine as this is ſet foorth, it will ſerue to edifie, and we ſhall be nouriſhed and battled by it. Moreouer let vsus indeuer alſo to draw our neighbours too the like nouriſhment, ſo as wee may be fed with Gods truth, as with the ſubſtantiall foode that muſt edifie vsus to the full. Thus yee ſee what we hauehave to remember in effect concerning thys ſentence. And ſtreyght after, there is another declaration which wee ought too marke well▪ For Eliphas ſheweth wherefore hee likeneth fond doctrine to a blaſting wind. Thou takest away feare, and withdraweſt prayer from God. True it is, that the ſecond word which he vſeth, ſignifieth ſometimes a Muzing, Minding, or Bethinking: but yet commonly it is taken for prayer and ſupplication. And no doubt but Eliphas ment heere to note the two principall parts of the edifying which wee hauehave to receyue by good doctrine. For what is the marke that God ameth at when he ſetteth his word afore vsus? It is to hold vsus in awe, and to make vsus to walke in his feare and obedience: and alſo to make vsus put our whole truſt in hym, and too call vppon him, ſeeing wee bee deſtitute of the ſpirite of wiſedome, rightuouſneſſe, power, and life. Marke then the twoo poyntes that wee hauehave to obſerue, if wee intende too ſhoote at the right marke, and to come too the point whyche God calleth vsus vntoo. True it is that wee ſhall heare of many things when Gods woorde is handled afore vsus. But (as I hauehave ſayde) all commeth to thoſe two poyntes. Eliphas therefore intending too conclude that Iobs learning was but a winde that puffeth vp and ſwelleth the ſtomacke, ſayeth that it taketh away feare, and withdraweth prayer from God. As if he ſhould ſay, when we be turned aſide from the feare of God, and are not minded to call vponupon him, and to flee vntounto his goodneſſe, all is but a winde that will make vsus to burſt, and not nouriſh vsus at all. By this then we may the better ſee what the edification is that he ſpeaketh of. It is oftentimes ſayd by S. Paul, that al muſt be done to edifying. And what is that edifying? It is that we ſhould be taught to feare God, and ſtabliſhed in the ſame more and more: And ſecondly, that we ſhould bee taught to call vppon him, and warned too ſeeke all our welfare in him alone, according alſo as that is the place where we ſhall find it. As touching Feare, it importeth as much as that our life muſt bee ruled according to the wil of God. For what becommeth of men whē they knowe not themſelues too bee ſubiect too theyr maker? They ruſh out into all naughtineſſe. VVe know what our luſtes are. Then if the feare of God reigne in vsus, we muſt acknowledge that he hath not put vsus into the worlde to liue at ſuch libertie as we liſt our ſelues: but reſerueth hys whole right ouer vsus, ſo as we muſt obey hym. Behold (I ſay) what this word Teare importeth: that is to ſay, that we ſhould learne to direct our whole life to the will of God. VVe hauehave his law whereby he guideth vsus, and ſheweth vsus how to diſcerne betweene good and euill. Then excepte wee will bee vtterly confounded, wee muſt begin at that poynt. But yet for all that, what can further vsus in the feare of God, ſaue only the gouernance of his holy ſpirit? For we be voyde of all goodneſſe, and are giuen too nothing but euil. And if we lay Gods law to the lyues of men, we ſhall find a deadly battell betwixt them, as betweene fire and water, yea, euen their whole nature: and that there is not any thyng more contrarye to Gods rightuouſneſſe, than all the affections of our fleſh. For (as Sainct Paule ſayeth in the eyght too the Romanes) they are all enimyes vntoo God. Seeyng the cace is ſo, we muſt come to this praying, and forſomuch as wee drawe wholly vntoo euill, yea and are wholly carried awaye and rapted vntoo furie, wee muſte beſeeche God too lay hande vppon vsus and too guide vsus, and too make hys holye ſpirite too rule ouer vsus in ſuche wyſe, as wee may freely and with a ſingle hart ſticke vntoo hys rightuouſneſſe and vntoo all that euer hee calleth vsus vntounto: and alſo that hee ſuffer not the temptations of Satan and of the VVorlde too turne vsus from dooing good: and that it may pleaſe hym too forgyue vsus oure faultes, and too bee alwayes mercifull and louing towardes vsus. Thus ye ſee how prayer ought to bee ioyned with the feare of God. For it is not ynough for vsus to be ſhewed what we ought to do, and what God requireth at our hand, and what is our duetie: but we muſt alſo bee incouraged to go too him, and to hauehave our whole recourſe vntounto hym, to ſeeke that thing there which wanteth in our ſelues, to the ende that he may releeue our neede, and remedie the ſame, as who is the cheefe and only Phiſition. And when we hauehave well borne away this text, wee ſhall hauehave profited greatly for one day. VVe come oftentimes to ſermons. But what for that? VVe do but wander if we bring not theſe two points, and gyue not diligent hearing. For wherfore come we thither? To know what God requireth at oure hāds, and how we ought to walke, that we be not as beaſts in this world. But God alloweth none other rule but only that men ſhould obey him and frame themſelues according to hys will. For all the deuotions that men can deuiſe, are but ſtarke folies, according as wee ſee howe the wretched Papiſts torment themſelues ſore, ſo as there is no end of doing one thing or other. But what for that? what gaine they by it? For all their doings are but theyr owne deuices: the Lawe of God is as good as buried among them. So then let vsus beware we beguile not our ſelues: but let our comming vntounto Sermons be to atteine to a certeintie wherein we may not fayle. VVhiche thing will then come to paſſe, when we admit nothing els but only Gods wil to rule and gouerne our whole life. Howbeit, that is not all that we hauehave to do. For it is to no purpoſe for men to beate our eares with preaching, and to ſay, behold, thus muſte yee do, behold, thus doth God commaund you: vntill ſuch time as we hauehave learned that it is he only that printeth his lawe in our harts and ingraueth it in our bowels, that it is he which giueth vsus power to ſticke to hys commaundements, that it is he which by his holy ſpirite giueth force & effectualneſſe to the doctrine, that it is he which of his goodneſſe accepteth vsus & forgiueth vsus our ſinnes: [I ſay it is all to no purpoſe] till we hauehave learned thoſe things, and bene taught to reſort vntounto him, to demaund at his hande whatſoeuer wee hauehave neede of. It is not ynough for vsus to hauehave it told vsus, thus and thus muſt ye do: but (as I ſayd) God muſt be fayne to giuegive vsus ſtrength to performe that which we ſhall craue at his hand. Furthermore by this wee bee admoniſhed, that our faith is not edified by aduerſitie: but that it always ingendreth in vsus a deſire to prayſe God, and to reſort vntounto him. VVhen it is tolde vsus that our Lorde Ieſus Chriſte hath reconciled vsus to God his father, and ſhed his bloud to waſh vsus with, that wee might be pure and cleane, and that he hath payde the price of our raunſome, that wee might be quit by his rightuouſneſſe, and ſo become acceptable to God, and he vſe his merciemercy towardes vsus: the knowing of all theſe things (ſay I) is to the end we ſhould throughly cleaue vntounto him, and ſay, well then, how may we bee ſaued but only by the meere grace of God, in aſmuch as our Lord Ieſus Chriſt hath made ſatisfaction for vsus: and to the end that our faith ſhoulde reſt therevpon? But muſt we therfore lie ſtill aſleepe? No no: but we muſt awake that we may repaire vntounto God, and ſay, where is our welfare? In the death and paſsion of our Lorde Ieſus Chriſte, therefore we muſt ſeeke it there, for we ſhall not finde it among men. And how muſt wee ſeeke it but by prayers and ſupplications? Then let vsus come vntounto God, and ſay, Lord ſith thou ſeeſt vsus voyde of all goodneſſe: fill thou vsus with thy grace. True it is that we be wretched ſinners: howbeit for aſmuch as wee bee the members of thy Sonnes body, wee ſhall bee made rightuous by hym. True it is that we be full of ſpottes, but hee hath wherewith too clenze vsus, hee hath a good waſhing for vsus. True it is that wee bee giltie of euerlaſting death, and bound therevntoo: but our Lorde Ieſus Chriſt hath ſet vsus free from it. VVherefore, Lorde bee ſo good too vsus, as to make vsus partakers of the thing which is purchaced for vsus by thine infinite goodneſſe. Beholde in what manner we ought to hauehave recourſe vntounto God, [lette vsus ſay] yea Lorde fill thou vsus with thy holy ſpirite, that hee may leade vsus by his ſtrength: and ſuffer vsus not to faynt for any temptation that can befall vsus. Thus yee ſee in effect what wee hauehave to marke out of thys ſtreyne. But Eliphas doth afterwarde vpbrayd Iob, that he hath chozen the tung of craftineſſe. This preſent ſaying importeth that hee doth but mocke with God as they do whiche are bereft of all feare and reuerence, and hauehave not any more reaſon in them. For ſometimes men ſhall ſinne through ſimplicitie, and yet ſtande in ſome feare of God, howbeit they ſhall be dulled [for the time:] according as wee ſhall ſee many that are not touched after a liuely ſorte, but are little better than brute beaſtes, and yet notwithſtanding there ſhall ſome feare of God lie hidden in them, whych is as good as choked: wel then, ſuch manner of folke hauehave more ſimplicitie than craftineſſe and malice in them. But otherſome thinke themſelues to be very ſharpwitted, if they can ſcoffe at all religion, and dally with God and with his maieſtie, and take vnmeaſurable libertie to follow all euill of ſet purpoſe. Ye ſee then that the craftie or ſuttle folke of whome Eliphas maketh mention in thys ſtreyne, are not ſuch as do amiſſe through ignorance and ouerſight, but ſuche as wilfully and of ſet purpoſe make none account of God, nor of the handling of hys woord contemptuouſly, to make a ſport or a ſtage play of it: for behold, that is the toppe of all iniquitie. So then lette vsus marke well, that if God let men runne ſo farre vponupon the brydle, as to ſhew themſelues ſuttlewitted againſt hym: then hath Satan taken ſuche poſſeſsion of them, as it is right harde to bring them backe againe to the right way, yea and in a manner impoſsible. And wee ſee alſo in what wiſe the Prophet Eſay thundereth againſt ſuche kinde of folke, ſaying, Curſed be you that make you lurkingholes: for he vſeth that ſimilitude inſpeaking of theſe ſuttleheaded folke, which beare themſelues in hand that they can beguile God. VVhen they hauehave ſharpened their wittes and inuented fine ſlightes, beholde, all their ſtrayning of themſelues is to aboliſh the feare of God. For mark wherat they begin. If we be ſo bridled (ſay they) that if there be but one word of ſcripture for a thing, we muſt yeeld vntounto it without gayneſaying: what a thing were that? for there are many things that are not vnderſtoode, and againe a man may doubt of this or that. And what a thing is it for vsus to be compelled to yeeld ſuche authoritie too Gods word, as it may not be lawfull for vsus to aske how the cace ſtandeth? Theſe politike heads therefore which are ſo deſirous to worke wyles with God, begin at this poynte: namely of taking leaue to keepe men from ſeeing what the thing is that men call Gods word, to the end that all mouthes ſhould be tungtied, & that mē might raze it out quite and cleane. And whē they be once entred into that doubt: afterwarde they harden themſelues in it. And good reaſon it is that God ſhoulde leaue them there, and that Satan ſhould cary them headlong. And when they bee come to that poynt: they do nothing elſe but bleare out their tung againſt al doctrine, there is no more greefe nor remorſe of conſcience in them: but to be ſhort, they bee bereft of all humanitie and become brutiſh. Thus yee ſee why I ſayde that it is impoſsible that thoſe whome God hath left at that poynt, ſhould euer returne to the way of ſaluation. And therefore let vsus beware that we hold oure ſelues ſtreytly in ſubiection vntounto God, to beare ſuche reuerence to his worde, as wee may ſhunne and vtterly abhorre and deteſt the ſlightes and ſuttleties wherein the wicked ſort delight and welter themſelues. For they think not themſelues to be ſharpwitted ynough, till they hauehave deſpized God. Alſo there are of theſe fantaſtical and fleeing heades to be ſeene, who thinke themſelues to be very dullards and of no eſtimation, till they hauehave learned to mocke God, and rid themſelues quite of all Religion, ſo as they hearken not any more to him, to ſay, Behold it is God that ſpeaketh, and he is to be obeyed. VVe ſee many now a dayes who thinke it to be an ouergreat ſimpleneſſe to ſubmit a mans ſelfe ſo willingly vntounto God. And what meane they by it but to ſhake off all feare of God? To ſuch confuzion are we come: and therefore it behoueth vsus to be very ware, and to ſet muche ſtore by the ſimplicitie which God requireth of vsus. Verely his minde is not too hauehave vsus dulheaded, for fayth is not as the Papiſtes imagine, namely that men ſhoulde go on lyke Goſ…ings. VVhen the Papiſtes ſay, men muſt lyue ſimply: what ſimplicitie meane they? It is that men ſhoulde not diſcerne betweene white and blacke, nor know what they ought to holde and to follow. But God (as I ſayd) wil not hauehave vsus ſo ignorant, we muſt bee children in lewdneſſe, and not in vnderſtanding (as Sainct Peter ſayth) and wee muſt learne of God, and fetch light at the brightneſſe of his holy ſpirite and of his worde, that we liue not lewdly, but deſire to be fed with the foode of ſimplicitie and vprightneſſe as with milke. For like as God handled his children after that manner in olde time: ſo will he hauehave the ſame foode ſet before vsus at this day alſo. But by the way we hauehave to note, that Gods ſeruants muſt bee ready armed agaynſt ſuche ſtumbling blockes, when men caſt them in the teeth that they deſpize God, and that theyr whole drift is too bring all too confuzion, as now adayes the Papiſtes are ſo ſhameleſſe, as to vpbrayde vsus that wee ſeeke nothing but to bring men to a fleſhly libertie, that there might be no more honeſtie among men, nor anye man paſſe to ſerue God, or to exerciſe himſelfe in brotherly charitie. VVell this is layd to our charge: but not to our charge alone. VVe ſee that Iob was aſſayled wyth the lyke temptations: and therefore let vsus beare them with ſuch pacience, as we may ſhew before God and the worlde, that men do vsus wrong in charging vsus wyth that euill: and well may wee anſwer ſo, if we hauehave had an eye to frame our ſelues to that which God ſheweth, and too giuegive attentiue eare to that which he ſayth to vsus: and furthermore that wee chalenge not the knowledge of any thing but that which we hauehave learned in his ſchoole, that we may continue in the ſame. For that onelyonly worde is ynough too beate backe all the ſlaunders which the enimies of the truth do lay vponupon vsus. Herewithal let vsus turne men away from truſt in themſelues. For whereas we be commaunded to ſerue God purely, it is not too the end we ſhould put our whole truſt in him, and that we ſhould vnderſtande howe wee ought not to do whatſoeuer ſeemeth good too our ſelues, too turne aſide eyther too the right hande or too the left, but ſimply in all reſpects folow whatſoeuer God commaundeth vsus: Ye ſee then that we ought to be pure afore God, and alſo to hauehave a good report among men that we walke aright. But if wicked folke ſlaunder vsus, we muſt beare it paciently, and yet for all that, knowe them too bee impudent and ſhameleſſe. Eliphas hauing ſpoken ſo, addeth that Iob ought not too truſt ſo much to his own wit. Art thou the first man (ſayth he) wart thou borne before the mountaynes? Heere are auncient and gray healed men, yea euen ſuch as are elder than thy father? Art thou of counſell with God? VVhen Eliphas vpbraydeth Iob after this faſhion, that he is not old ynough, and that he ought not to take vponupon him ſuch a libertie of iudging: verely he hath ſome colour in his ſaying, as we hauehave ſene afore. For when God is ſo gracious vntounto a man as to let him liue long time heere: he may well hauehave learned many a thing. And againe we knowe that mens wits are the better ſettled by age, and that yong men caſt foorthe manye bubbles, which age repreſſeth. So then it is to bee preſumed, that an old man foraſmuch as he hath profited by liuing long in this world, ought to be perfecter and to hauehave more certayne skill than other men. But yet for all thys, we ſee that in ſtead of profiting by long life, the moſt part go backward. For men might oftentimes with theyr age atteine to good knowledge and vnderſtanding, yea and vntounto ſome wiſedome. Howbeit foraſmuch as naturally we go from euill to worſe, if God vphold vsus not: Therefore it is to be ſeene that the moſt part of men become more fooles in their age than they were in their youth. Marke that for one poynt. Againe alſo there is no truſting in our owne agedneſſe in reſpect of Gods wiſedome: For hee dealeth it foorth as it pleaſeth him, both to yong and old: according as he ſayeth by the Prophet Ioell: Beholde, the dayes ſhall come that I will poure out my ſpirit vponupon all fleſh. Your olde men ſayeth hee, ſhall dreame dreames, (that is to ſay) they ſhall bee my Prophets, for I will teach them) and your ſonnes and daughters ſhall ſee viſions. In that place we ſee how God calleth as well yong as olde, and as well women as men, to the receyuing of that wiſedome which he ſendeth into the worlde. And ſo muſt all the glory [of age] be throwne downe, and when old folke hauehave liued neuer ſo long, and hauehave neuer ſo much experience▪ it behoueth them to know that yet for all that, it foloweth not that they muſt needes know the ſecretes of the kingdome of heauen. For that is in the hand of God, & men muſt not preſume to know it by reaſon of long time. True it is that if God call vsus in our childhood, we ought to be confirmed more and more. But age is not the thing that bringeth that. It is the working of Gods grace, and eueryevery whit of it proceedeth from him. Therefore we hauehave no cauſe to ſtande in our owne conceyte nor to brag, as if he had any thing at our hands. Heerein we ſee what the dotage of the Papiſts is, who ground al the foundation of their faith vponupon antiquitie, ſaying: See ſirs, our doctrine is not new, it is not ſtart vp yeſterday, nor a yeare [or twain] ago: but the world hath liued ſo long time and wee bee in poſſeſsiō of it. But what is that to the purpoſe afore God? For the cace ſtandeth vponupon the hauing of the euerlaſting truth, whiche hath bene from before the making of the world. And ſo we muſt go to God, and to our Lord Ieſus Chriſt, if we will hauehave a ſure reſting ſtocke for our faith to leane vntounto. For the matter concerneth not a ſcore of yeeres, nor foure hundred, no nor a thouſand: wee muſte hauehave the euerlaſting truth which hath bin diſclozed to vsus from the making of the world. For if wee hauehave that, oure fayth ſhall be well ſettled. But if that want, all is but vanitie, wee ſhall alwayes bee in a mammering, there needeth but one little▪ blaſt of wind, and behold our faith is quite blowne downe. Then let vsus beare in mind, that antiquitie muſte not beare ſuche ſway with vsus, but that yong folke may vtterly refuſe to be ruled by ſuch as are their elders, ſpecially if they go about to turne them from that whyche they hauehave learned concerning the only one God, and his truth. Lo what wee hauehave to marke. And heere withall as for thoſe that hauehave liued long time in this world, let them not glory in their age, nor ſay that they ought to take other folkes in a trip: but rather knowe that they are ſo muche▪ the more bound vntounto God, for giuing them the meanes and occaſiōs to be ſettled and ſtayed▪ and furthermore let them father all their wiſedome vponupon God, ſo as all pride be caſt downe, that they imagine not themſelues to hauehave gotten any knowledge eyther by length of tyme, or by fineneſſe of witte, or by their owne forecaſt, or by their great experience, or by any thing els. How then▪ Bycauſe it hath pleaſed God to poure out his ſpirit vponupon vsus, that we might know how greatly wee be beholden vntoo him. And let the yong men alſo on their ſide knowe, that if God hauehave giuen them any gift of grace: it is bycauſe he will not leaue them deſtitute of his ſpirite, no more than the old folke and ſuch as hauehave liued a long time: but intē deth to ſhew that in making vsus all partakers of the ſelfeſame grace of his ſpirite, he will alſo make vsus all heyres of his heauenly kingdome & to come to his euerlaſting glory, which he hath now reuealed vntounto vsus already in part.
Now let vsus kneele downe in the preſence of our good God with acknowledgement of our faultes, praying hym to make vsus ſo to feele them, as we may flee to him alone, as to the partie that is able to remedie all our harmes, and ſeeke him in ſuch wiſe, as wee may bee hilde priſoners vnderunder his obedience, and not deſire any thing but to ſticke purely and ſimply to his word, renouncing what ſoeuer is of our owne nature, bycauſe there is nothing but corruption and frowardneſſe in it, and alſo praying him too renew vsus in ſuch wiſe by his holy ſpirite, that by being likeſhapen to his image, we may hauehave ſo much the better certentie and proofe that he taketh vsus for his children, and we alſo may yeelde him thanks agayne as too our father. That it may pleaſe him to graunt this grace, not only too vsus, but alſo to all people, &c.