Sermons on Job, Sermons · Chapter 12 · Sermon 46
The .xlvj. Sermon, which is the ſecond vponupon the twelfth Chapter.
7 Aske the cattell, and they vvill teach thee: aske the foules of the aire, and they vvill tell thee.
8 Or ſpeake to the earth, and it vvill informe thee: and to the fiſhes of the Sea, and they vvill report it to thee.
9 VVho is he that knovveth not theſe things, that the hand of God hath done this?
10 In vvhoſe hand is the ſoule and all the breath of all liuing things.
11 Doth not the eare diſcerne vvords, and the roofe of the mouth the ſauoure of vittells?
12 There is vviſdome in old men, and age bringeth skilfulneſſe.
13 In him is vviſdome and ſtrength: in him is counſell and skilfulneſſe.
14 He vvill throvv dovvne, and no man ſhall be able to build vp▪ he vvill ſhut vp, and no man ſhall be able to let out.
15 He vvill reſtrayne the vvaters, and all ſhall drie vp: hee vvill ſende them foorth, and they ſhall ouerflovv the earth.
16 He hath ſtrength and might in him: of him commeth both the deceyued and the deceyuer.
TO ſhewe that there was nothyng but meere ambition and vaynglory in all that Zophar had ſayde too hym, Iob telleth him that hee knowth well what Gods prouidence importeth in gouerning the whole worlde, and that it is a very manifeſt doctrine, ſo as the other man needed not to hauehave made ſo great proteſtation of the thing which he ment to propounde. For theſe (ſaith he) are knowē things. Yea and it was a great follie in Zophar, to thinke himſelf to hauehave had a great witte in magnifying Gods prouidēce after that ſorte. Iob therefore ſheweth that all this geere is common and ordinarie ynough▪ and afterward for a ſeconde poynte hee declareth that hee wondered that his friends did no better vnderſtand the matter that hee had diſcourſed afore. VVhereto ſerueth it you (ſayth he) too hauehave eares? For if you eate or drinke, your palat can well ynough diſcerne your foode whither it bee ſauery or no. Therefore like as the palat is giuē a man to taſt the things that he eateth: ſo do the eares ſerue to heare words. But it ſeemeth that ye be deafe and hauehave heard nothing. Thus much for the ſecond poynt. Thirdly it is ſaid, that if a mā will ſeeke true wiſdome, he muſt not ſtay vponupon men nor vponupon creatures. It is he (ſayth he) in whome is al wiſdome, bycauſe he had bin vpbraided afore, that he voutſafed not to inquire of the auncients, nor regarded the time paſt. Yea, (ſaith he) if I beleeue you, I muſt hold my ſelfe altogither vntounto men. But the wiſdome of them vaniſheth away. VVe muſt rather go vntounto God: there muſt we ſeeke all the ſure ſtay that we can hauehave to reſt vponupon: we ſhall always be in a māmering vntill we be wiſe by being taught in his ſchole. And further wee muſt vnderſtande, that all that euer he ſhall hauehave ſhewed vsus, ſhal be nothing in compariſon of the infunite wiſdome which is referred behird. And for proofe hereof hee will caſt downe, and no man ſhall build vp: if he liſt to ſhut vp a man and to keepe hym in priſon, no man may deliuer him. So then let vsus vnderſtand, that there is a wiſdome in God, which is ouerhigh and ſecret for vsus. Verely (ſaith he) vntounto him belong, both bee that beguileth and he that is beguiled. As if hee ſhould ſaye, God will ſende the ſpirit of erroure (this is a ſtraunge thing, and ſuch a one as we thinke very hard) and he will ſo blind thoſe that ought too keepe themſelues from beguiling, as they ſhall be vtterly blockiſh: and that cōmeth not to paſſe without his will. But this maketh vsus at oure wits end. Therfore we muſt conclude, that it is too high a wiſdome for vsus to atteyne to the great ſecretes of Gods iudgemēts. And that is my meening (ſaith he) to the ende we debate not heere in vain. VVe ſee now what is the effect of Iobs words. Howbeit, that wee may receiue good inſtruction by this ſentēce, let vsus marke, firſt that Iob meneth that Gods glory doth in ſuch wiſe ſhine in the whole world and in eueryevery creature: that if wee had ſuch diſcretiō as wee ought to hauehave, the ſame were ynough to make vsus learned. VVhat is the cauſe then that we become ſo brutiſh, and that we know not what belongeth to God? It is as much to ſay as we marke not that which is altogither viſible and open to our ſight. Some man to excuſe hymſelfe, will ſay: I am no clerk, I neuer went to ſchoole. Yea verely, but ye neede no more but too learne of the brute beaſts. The earth which is ſpeechleſſe, and the fiſhes which are dumb, can teach vsus of God: not all that is in him, but to giuegive vsus ſome vnderſtanding of him. But we are become ſtarke dolts: and therefore we muſt conclude, that ther is none other let but our owne vnthankfulneſſe, and that we vouſaf not to opē our eyes to ſee the things that god ſheweth vsus. Behold here a text which is well worth the marking. And it is not in this place only that the holy Ghoſt telleth vsus that Gods glory ſhews itſelfe eueryevery where: but it is ſaid, that the heauens tell it foorth. The goodly order which we ſee betwene day & night, the ſtarres which wee behold in the sky, and al the reſidew are vntounto vsus as a liuely picture of gods maieſtie. And in good faith, although the ſtarres ſpeake not: yet euē in holding their peace they crie ſo loude, as ther ſhall nede none other witneſſe againſt vsus at the latter day, bicauſe we hauehave not taken heede to that which hath bin ſhewed vsus ther. Ye ſee then what we hauehave to beare in mind, according alſo as S. Paul ſaith in the firſt chapter to the Romanes, That wheras God is inuiſible to himſelf & in his own being, he hath vttered himſelf opēly ynough in his cretures, to the intēt we ſhuld be left without excuſe: and (as it is ſaid in the Acts of the Apoſtles) he hath not left himſelf without witneſſe, but crieth lowde & ſhril in his creatures, that al goodnes cōmeth of him. Now if God hauehave created this world, and al is in his hād & vnderunder his ſubiectiō: I pray you is it not reaſon that we ſhould do him homage, whē as wee hold our life of him and are wholly his? And if we do it not, needeth hee to make anye long proces to condemne vsus? No: for oure naughtineſſe is too common in that we hauehave denied the obedience which is due to our maker: labored to plucke our ſelues away frō him: & (in ſted of honoring him) ſpited him with our vices & corruptiōs. Seing thē that al this is notoriouſly knowē: are we not vtterly confounded? Therefore let vsus remēber well what is ſaid here: namely that ther is no excuſe of ignorance left for men if they go about to alledge that they knew not God, & that it is to high a thing for them to attein vntounto. VVhy go they not to ſchole to the beaſts? For they wold be ſufficiēt teachers for thē. Ther is nother Aſſe nor Oxe but he could teach vsus what god is▪ Did the beſts create thēſelues? Doth not mē ſee that welynough? Now, when it is ſaid that God made al things: do we not cōſider to what end namely that he hath applied all to our vſe? Doth not this ſhew that we be boūd vntounto him excedingly? VVhat things hath he giuē vsus aboue al other creaturs? Seing he hath ſhewed himſelf ſo bountifull towards vsus, is it meete that the powring our of his riches ſhould be as it were to caſt thē in the mire? Is it not reaſon that we ſhuld ſet ſtore by the goodnes which he hath made vsus to feele? So thē, the cōpariſon which we make betweene ourſelues and the beaſts, ought of right to bring vsus ſo far as to worſhip & ſerue God, according to the diſcerning of good & euil, which he hath ingraued in our heart. But we through our retchleſneſſe, dulneſſe, & vnthākfulneſſe do ſo burie all things, that oftentimes it is to be ſeene, that the very beſts hauehave more witte and reaſon than we hauehave. True it is that when it is ſaid here, that the beſts teach vsus: that is, not by their examples: but bicauſe we hauehave to behold the glory of God in thē. Furthermore (as I hauehave touched alredy) the very beaſts do ſhew vsus our duety: they do their duetie better than we: & thereby are we cōdemned double. And that alſo is the thing whervnto the Prophet Eſay ſendeth vsus. The Aſſe (ſaith he) knoweth his maſters ſtable, and the Oxe knoweth his owners crib: but my people knoweth not me. VVe will ſay wee bee of Gods Church and of his houſe, & we could find in our hart to be aduanced higher. But he ſaith that in his Church he makes himſelfe to bee herd, his voice ſoundeth high & cleere: & yet for al that, we know it not. And wherof cōmeth it that there is more wit & reaſon in an Oxe or in an Aſſe, thā in mortal men? VVherfore hath he giuē vsus reaſon? Yea why hauehave we bin taught his word & his wil? Is not this an vtter peruerting of Gods goodneſſe? VVe ſee thē after what fort men may be rebuked by the exāple of beaſts, whē they be ſlouth ful in dſcharging their duetie to Godward: & (as I ſaide) that turneth to their double cōfuſiō. But in this text Iob ment that the creatures do ſufficiētly teach vsus how we ought to honour God. And why? Let vsus but opē our eyes, ſaith he. VVe neede not to be learned, nor to hauehave any great capacitie. For we cānot caſt our eye vpward or downward, but God preſēteth himſelf on al ſides, In what ſort? I hauehave told you that his glory is viſible throughout all things. And wherin conſiſteth Gods glory? In his power, goodneſſe, wiſdome, and iuſtice. VVe ſee that god hath ſet the world in as good order as can be. Ye ſee a wonderfull wiſdome whereat we ought to be rauiſhed. There is an infinite power in that God mainteineth and preſerueth the things that he hath made, & that the whole is vphild in hys full ſtate. For it may well ſeeme that that were an impoſsible thing. Ye ſee then how we ought to reuerēce Gods mighty power. There is alſo his goodneſſe: For wherfore hath he made the world? VVherefore hath he ſtuffed it with ſuch riches? VVherefore hath he ſo decked it? Is it not to vtter his louelove, and ſpecially his merciemercy towards men? according as it is ſaid in the Pſalmes that he extendeth hys merciemercy euen vntounto the beaſtes. And what ſhall betide vsus then who are much neerer to him, and in whome he hath put much more nobleneſſe without compariſon? Ye ſee then how Gods goodneſſe ſheweth and declareh it ſelfe. VVe ſee hys righteouſneſſe in that he watcheth ouer his creatures, and careth for them: and therewithall on the other ſide we ſee alſo his iuſtice: we ſee how he gouerneth the world after a wonderful faſhion, ſo that although the wicked ſeeke nothing elſe but to bite at it, yet muſt they bee fayne to be confounded by it. Therefore let vsus learne to applie our indeuoure better to the beholding of Gods works. VVhen the ſunne ſhineth, let vsus cōſider that God kindleth that light, to the end we ſhould be led and guided vntounto him by beholding the heauen and the earth and all things conteyned in them: that we ſhould do him homage for the benefites that hee beſtoweth vppon vsus: and that nothing myght hinder vsus from marking and conſidering them throughly. Lo how God would hauehave vsus to comprehend what he is. Not that wee can atteine to the vttermoſt depth of that wiſdome, (for it is too deepe a gulfe) but yet for all that, it behoueth vsus to be diligente, and to do our indeuoure that we may prooue good ſcholers in Gods ſchoole, according to our abilitie. If we do not ſo, doutleſſe it ſhall at the latter day bee caſt in oure teeth, that wee hauehave not conceyued that which the verie beaſtes and the dumb & witleſſe creatures hauehave ſhewed vsus. The Angels of heauen are ready to declare Gods wil: the ſame hath bin witneſſed to vsus by the Prophets and Apoſtles: and ſpecially by our Lord Ieſus Chriſt. If we fare not the better by it, what excuſe ſhall we make? But although we were bereft of the holy ſcripture, and had no doctrine at all: Yet notwithſtanding euen the thynges that the beaſts do ſhew vsus were ynough to condemne vsus, and to bereeue vsus of all excuſe. To the intent then that it be not caſt in our teeth at the laſt day, that wee hauehave wilfully ſhut our eyes when God would hauehave drawen vsus vntounto him and offered himſelfe familiarly vntounto vsus, to the end we ſhould hauehave knowen him: Let vsus bethinke vsus better of this matter than we hauehave done heeretofore, and let vsus follow this warning of Iobs, Aske the beaſts and they wil anſwer thee, talke with the earth and it will ſhew thee, the birds of the aire will informe thee, and the fiſhes of the ſea hauehave skill to tell thee, yea though they bee neuer ſo dumb. Thus much concerning this ſentence. Now let vsus come to the ſecond point which Iob alledgeth heere. The palat (ſaith he) …rieth the tast of vittels, and the eare diſcerneth words. Hereby he findeth fault with his friends for letting the things paſſe which he had ſpoken afore, and for that they had not voutſafed to conſider wherevnto it tended, as if they had bin deafe. Iob then blameth them for ſuche retchleſneſſe: but the matter pointeth at vsus all. For proofe heere of let vsus marke how quicke a taſt we hauehave to diſcern our foode: eueryevery of vsus hath skill to ſay, This is good for me, I hauehave a good appetite to this. And not only oure palat, but alſo all the reſt of our ſenſes are ſuttle mough. For if wee ſpie a thing that delighteth vsus: our eyes are neuer off of it. If wee hauehave a mind to go to runne any whither: we ſpare nother hands nor legs. To be ſhort, a man wil be ſharp witted ynough yea & ouerſharp witted, in al things that like his fleſh, and are to the contentation of his fooliſh luſts. But when hee commeth to the iudging of any doctrine that might be for our ſoule helth, and whereby we ſhould receiue edifying: there we be ſuch dullards, as it ſeemeth that we be but blockes of wood. And whereof commeth it that we be ſo doltiſh, but bycauſe we beſtowe not all our whole witte in ſuch wiſe as were requiſite wee ſhould? Moreouer, our eares ſhew that they keepe not an egall meaſure. For if a man tell vsus a fooliſh tale, or vtter any lewde talke, which is as a poyſon to infect vsus with (as Sainct Paule ſaythe:) wee hauehave our eares attentiue to it, a man needeth not to tell vsus one thyng twice, wee vnderſtand him incontinent. For wee come with a hungrie appetite to ſuch things, ſo as wee cannot bee ſatiſfied with fond things and trifling toyes, no nor with things that are hurtfull and wicked. Ye ſee then wherevnto a man caſteth him ſelfe altogither. But in the meane ſeaſon if God tell vsus any thing that is good to edifye vsus: there wee fare as the Prophet Eſay ſayeth, that if a man tell vsus a thing two or three times, yet we let it ſlip away, and perceiue it not. For the prophet Eſay likeneth thoſe that are ſo vnluſtie and dulheaded (bycauſe God bereueth them of witte and reaſon for their naughtineſſe ſake) vntoo little babes, to whome folke ſay, A. A. And rightly: for when a man hath told it them fower or fiue times, and well harped vponupon it, they will perchance ſay, A: but if a man aske them what letter that is, they know not awhit more. Afterward one will come with B. B. So long as a man is pronouncing of the letter to them, they can ſay B: for once. But if a man aske them anone after what letter it is, they by and by forget it. The Prophet Eſay ſaith that a man muſt be faine to repeate things after ſuch a ſorte to thoſe that hauehave not profited in Gods ſchoole, as hee muſt chaw eueryevery worde and eueryevery ſillable to them, and yet they will be neuer the wiſer, nother will the thing euer ſinke intoo their heads. Euen ſo fare we alſo. VVherefore let vsus marke well that the holy Ghoſt by the mouth of Iob heere, doth not only blame thoſe three men: but alſo condemne vsus al for being ſo attentiue to heare of things that belong to our bodily life, and that in that behalfe a man needeth not to tarrie till we hauehave bin at ſchoole, and are become clerks. For eueryevery man can be a maſter and doctor for his owne pleaſure and profite. If [we can ſay,] This comes well to my purpoſe, this is for mine owne tooth: incontinently wee hauehave concluded vppon the matter. There neede no long perſwaſions, and much leſſe any long talke about the matter. For wee preuent it, we be altogither vponupon the ſpurre, and there is nothing more nimble than our witte when it is to be applyed to fond things. But when wee come to Gods doctrine, wee bee worſe than beaſts. And whereof commeth that? Our mouth can iudge of our foode, but Gods doctrine ſhall hauehave no ſauoure with vsus. VVee taſt it not, inſomuch that wee cannot diſcerne betweene truth and vntruth. Let vsus marke then that at the laſt day there ſhall neede none other thing to confound all mankynde, but only this article, that we hauehave bin ſo much giuen too worldly things, as we had no leyſure to giuegive eare to the things that wer for the euerlaſting welfare of our ſoules: and that wee hauehave heere degenerated into brute beaſtes, by reaſon that our wittes hauehave bin tangled either in riches, or in pleaſures, or in other vanities and wicked affections. Looke vponupon a man that coueteth the goodes of this world. VVhat will he do? A man ſhall not beguile him of one penie: hee is always in his reckenings, and counting vppon this and that: and nothing ſcapeth hym without looking to: I may gayne by this, ſayth hee: hys mind wandreth abrode: he aduentureth, and trudgeth vp and downe. And whence cōmeth ſuch wittneſſe? It is bycauſe a mans affection leades him and carries him away in ſuch wiſe, as he knoweth not where he is. VVe ſee as much in thoſe that labour to come to eſtimation and too ſet themſelues in credite and dignitie. Thoſe alſo will gather all the meanes that are poſſible to aduaunce them, and they will hauehave reaſons to alledge for them ſelues on all ſides. Yea euen the whoremongers that are caried away with a beaſtly luſt, and the drunkardes that are as ſwine, hauehave a skilfulneſſe in their kinde of taſt after what manner they may compaſſe their wickedneſſe. And what ſhall become of vsus then, when wee hauehave no wit to come home vntounto God? Doth not this happen bycauſe we hold skorne to vſe the thing that God hath giuen vsus, as I ſayd afore? But heere is yet one other accuſation againſt men, which is, that we ſee many now adayes which think themſelues to hauehave a faire ſtarting hole to knowe nothing of God and to caſt all doctrine vnderunder foote, if they can ſay, O ſee I pray ye, I am notable to iudge, a man may beguile me vnderunder coloure of God and of Religion, and therefore it were better for me to know nothing. Yea, and what an vnthankfulneſſe is that? God hath giuen vsus eares to heare him obediently: and we ſay, As for me, I will make no ſeeking for the matter. And that is all one as if a man ſhoulde ſay, I will not eate, for there are euill meates: a man might giuegive me a naughtie weede that woulde poyſon mee, and therefore it were better that I eate no meate at all. If a man ſhould make ſo fooliſh a determination in himſelfe, were he not woorthy to ſtarue? Lo how they deale which ſay, I will not know the holy ſcripture, I may be deceiued. VVretched creature as thou art, it is the foode of thy ſoule. Our Lord nouriſheth mens bodies with meate and drinke: and he nurriſheth their ſoules with his word: and yet for all that wee would refuze that foode for feare of ſome corruption: and is not this a manifeſt tempting of God? And (as I ſayd) wherefore are eares giuen vsus, but to heare and herken, and to receiue whatſoeuer God ſayth vntounto vsus? True it is that of our ſelues we ſhall not bee able to do it, except God enlighten vsus. But yet if wee come meekely to heare what is tolde vsus in the name of God, and that wee deſire him to gouerne vsus with his holy ſpirit that we may not be abuſed by vntruth: hee will ſhewe that he hath not made our eares for nought, but to heare and receyue that which is told vsus, with all feare and reuerence. Thus yee ſee what wee hauehave too marke in thys ſtreyne. And ſo in effect the holy Ghoſt exhorteth vsus too herken vntounto God when he ſpeaketh to vsus, and to be diligent in receiuing the doctrine of ſaluation, not doubting but he will make it preuaile in vsus, if wee hauehave oure eares ready and well diſpoſed to heare what he ſayth. But now let vsus come to that which Iob addeth: VViſdome is in olde men, and age bringeth skilfulneſſe: In him is wiſdome, skilfulneſſe, and counſell, and altogither. Heere Iob maketh compariſon betweene God and men. For the poynt whereof hee had bin accuſed was this, that hee regarded not the tyme paſt, that he conſidered not the things of antiquitie, and that he bare not in mind what had bin taught by ſuche as had liued long time in the world. And heerevpon he ſaith, yea verely, there is wiſdome in old men. Truly this may be taken in way of mockerie, as thus: you alledge mee the auncient time and old men, to the end I ſhoulde hold me to them: and what ſhall become of God: Then muſt God be bereft of his honoure, that men may take his roome. But Iob graunteth here that there may be ſome wiſdome in men, ſo beit that they be not exalted aboue meaſure. As if hee ſhould ſay, True it is that if a man hauehave liued long time heere and ſeene muche, hee may hauehave gotten ſome skill: but muſt the ſame be a derogation to God? No: all the wiſdome of men is but vanitie, although it deſerue to be eſteemed in it ſelfe. For if compariſon be made betwixt men and God: all that euer they hauehave muſt needes be daſhed downe, and only God muſt be reputed for wiſe, and men muſt knowe that there is no wiſedome but in him. Thus ye ſee Iobs meening. But we hauehave a good and profitable leſſon to gather out of this ſentence. Firſt it is certayne that we ought not to deſpiſe the wiſdome that is in men, whome God ſendeth to vsus as helpes. If there be any folke that hauehave ſeene much, God intendeth to teach vsus by them: and if wee holde skorne to profite our ſelues by that which they ſhew vsus, to whome do wee offer wrong? Euen to the liuing God. Alſo if God hauehave giuen a man a good wit, ſo as he is able to giuegive counſell and aduice: or if he giuegive him abilitie and grace to teach others: if other folke make no account of all this, but refuſe it: it is certayne that the holy Ghoſt is trampled vnderunder foote. For the man that is able to inſtruct vsus, hath it not of himſelfe, nor of his owne growing: but it is giuen him from aboue, and it is giuen him to helpe vsus withall. For when God dealeth foorth his gifts, it is not to the ende that euerye man ſhould keepe them to himſelfe, and not make other men partners with him: but for the common edifying of vsus all. Then if we be ſo ſtately, as we cannot abide too bee taught by thoſe that hauehave good doctrine, nor to be guided by thoſe that can giuegive good counſel: in ſo doing we quēch the light of God, and refuſe the benefite which he would beſtow vponupon vsus. Therefore when wee hauehave men that are able to teach vsus: we muſt willingly heare them, and yeeld our ſelues teachable with a meeke mind, that we bee not ſtubborne as we ſee the more part are. But yet muſt wee not hold our ſelues at that poynt altogither and without exception. And why? VVe ſee how the wretched world is blinded at this day with the ſayd credit giuing, in ſo much that men wil ſay, VVhat? Is not the manner of liuing that men vſe now adayes, of time out of all mind? VVhat a long time hauehave men kept themſelues to it? Hath not this bin vſed thus long time? And heerevppon the wretched folke do caſt themſelues intoo deſtruction, when God is ready to bring them into the right way: according as wee ſee that his word is preached to vsus, to the intent it ſhould hauehave full authoritie ouer vsus, and that we might not be led into the ſnare by deceitfull words, as Sainte Paule ſayth in the fourth to the Epheſians, That mē ſhould not leade vsus after their lure: but that God mighte gouerne vsus, and we become wiſe in obeying him. Ye ſee then that the way which we hauehave to hold, is that when wee hauehave receyued at mens hands, the things that they can bring as Gods miniſters and the inſtruments of his holy ſpirite: VVe muſt neuertheleſſe vnderſtand that God muſt hauehave the whole preheminence ouer vsus, that it is he from whome all wiſdome proceedeth, to the end we be not caried away with truſting too much vntounto men, to bee toſſed ſuddainly hither and thither, but that we may bee fully ſettled in certaintie that we hold our doctrine of him. For the better perceyuing heereof, we muſt note that there are two extremities. For we ſhall ſee ſome brainleſſe perſons deſpiſe all the gifts that God giueth to men: and the vnskilfulleſt will be preſumptuouſeſt in that cace (and that is too common a thing) in ſo muche as they will brag of theyr beaſtlineſſe. Looke vponupon a man that neuer had any knowledge: and he will thinke that he hath ſo much more cauſe to ſtand vponupon his reputation. And wee ſee diuers now adayes which wreſt the texts of the ſcripture to aduaunce themſelues in greater pride. Ye ſee it is ſayd that God hydeth his ſecrets from the wiſe men and greate men of the world, and openeth them to the little ones: and yet ſome of them are but very beaſtes. But yet they glory in it, as though there were no diuinitie but in them. But what? Is it Gods will that men ſhould vaunt themſelues of theyr ſlenderneſſe, to deſpiſe the gifts that are of him, and deſerue to be eſteemed: VVhēce come all ſciences? VVhēce commeth the diſcretion, that is more in one man than in another? Are they not all riuers flowing out of one fountaine, that is to witte out of the ſpirit of God? Yes vndoutedly are they. So then let vsus learne, not to deſpiſe Gods gifts when they appeere in men: but to profit our ſelues by them, and to applye them to our owne vſe. For if wee refuſe all that is in men, without diſcretion: Surely that is too great a folly. Men ſay, A fooles bolt is ſoone ſhot: and are not we double fooles when wee iudge without anye knowledge or diſcretion? And yet we ſee many ſuch: and diuerſe will ſay, Such a thing was hilde and obſerued, yea and ther is reaſon in it, howbeit foraſmuch as it commeth of men, I refuze it. Nay, but what canſt thou tell whither ſuch a thing came firſt from God by the meanes of men? Therefore when a man layeth any doctrine before vsus: we muſt not be ſo ſwift and haſtie to refuze it, but wee muſte ſift it. Thus ye ſee the modeſty that we muſt vſe to eſchue the extremitie that I ſpake of. But there is alſo the other extremitie that I touched: that is to witte, as the ſame which we ſee in the Papiſts. Behold (ſay they) I will holde me to that whiche hath bin taught me from my childhod, I will follow my fathers and aunceſters, and that is of antiquitie. And ſhall God forgo his authoritie in the meane while? Muſt men be aduanced ſo high that God ſhould be thruſt vnderunder their feete? VVere it not better that the ſunne were plucked out of the skie, and throwne into the bottome of the ſea? For behold heere a greater and more outrage ouſe confuſion. Therefore let vsus keepe our ſelues well from offering ſuche outrage vntoo God, as to leaue him behind vsus, and to hold our ſelues wholly vntounto men. For our receiuing of that whiche commeth by men, and which God giueth vsus by their meanes, muſt bee after ſuch a ſort as God may always hauehave his whole due, as hee may be exalted, as both great and ſmall may be taught by him, & as we may proteſt that our teachablneſſe towards men, ſerueth not to abate any whit of Gods duetie, nor of hys ſoueraintie which he hath ouer vsus: but to guide vsus vntoo him, and to ſtop all mouthes when he ſpeaketh, ſo as wee may hold our peace, and he not bee hindred too leade vsus whither he liſteth, and that we may (without any gainſaying) receyue whatſoeuer proceedeth out of his mouth. Ye ſee then the modeſtie that ought to be in vsus. And heereby a man may perceiue what a doltiſhneſſe it is for the papiſts to ſay, O ſee, humilitie is ſo great a vertue, as it can neuer be condemned at Gods hand. Yea verely: but what manner of humilitie is the humilitie of the Papiſts? It is a crouching vntounto men, and ſhaking off of Gods yoke, yea and a ſpiting of him by all meanes poſſible. And what a diueliſh humilitie is this, that the creatures ſhould be aduaunced and obeyed, and the creator be as a thing of nothing? Then let our humbling of our ſelues be after ſuch a ſort, as that for the maintenance of the ſayd meekeneſſe towards men, we may bee of a mild mind, to receyue that which is for our behoofe and profite: and yet neuertheleſſe that God may reygne ouer vsus, and be our only maſter and teacher, ſo as the authoritie which he lendeth to men, may be no derogation at all to himſelfe. Let vsus not be forepoſſeſſed with any fond imagination to ſay: ſuch a man ſayd it, and therefore it muſt be beleeued. And who is this ſuche a man? Is he not a mortall man? Is hee not a frayle creature wherin ther is nothing but vanitie? There let vsus beware of ſticking ſo much vntounto men that wee returne not alwayes vntounto God, nor be grounded vponupon him, and that the certaintie of oure fayth bee not ioyned and knit to his word. Thus ye ſee what wee hauehave to marke. It is he therefore in whome is wiſdome, and skifulneſſe, and wit, and counſell. VVhen it is ſayd, It is he: it is to exclude al that is in men. For when the Sunne ſhineth, it darkneth the light of all the Starres: and what can men doo when God commeth among them? And that is the cauſe why it is ſayd by the prophet Eſay, That all creatures muſt ceaſſe when God ſhyneth. And Iob ment too repeate expreſly heere with many words, that the perfection of all wiſdom is in God: too the intent wee ſhoulde not ſurmiſe that it needed to bee ſupplyed: as wee ſee men ſo fooliſh, that if they hauehave receyued anie bliſsing at Gods hande, they muſt be adding of ſomewhat to it, they muſt make ſome mingling of it. No no: there muſt be no patching and piecing in that matter. VVhen God putteth his wiſdome into vsus, it muſt bee vſed pure and ſimply, and men muſt not adde any thing to it whatſoeuer it be. But Iob ment too ſtep yet farther (as I hauehave touched afore) namely that there is in God a ſecret wiſdome which ſurmounteth all the capacitie of man, and wherevnto wee cannot attayne as yet. True it is that Gods wiſdome is not diuers and of ſundrie ſorts as in reſpecte of it ſelfe: (for his wiſdome is a thing inſeparable, and ſuch as cannot be diuided or parted) But in reſpecte of vsus and to our ſeeming, God is wiſe after two ſortes: that is to wit, wee may ſay there are two particular kinds of Gods wiſdome, howbeit but in reſpect of our ſelues. And howe is that? There is the wiſdome which is conteyned in his word, the which hee imparteth in ſuch wiſe vntounto vsus, as we become wiſe by receyuing the inſtruction that hee giueth vsus, and that is the wiſdome whiche hee communicateth to his creatures: and moreouer there is that wiſdome which he keepeth ſtill in hymſelfe And what manner of one is that? It is the woonderful Prouidence whereby he gouerneth the world beyond all that wee can conceyue. Beholde God diſpozeth the things which we take to be very confuzed to our vnderſtanding. VVhen tyrants beare ſway (as ſhal be ſayd hereafter) when wicked mē ſeduce ſillie folke, and carie their ſoules to deſtruction, and when the other ſort are ſaued: all this is done by the wonderfull prouidence of God. But if we ſeeke what is the reaſon of all this: then are wee in ſuch a gulfe, as all our wits muſt needes be ſwallowed vp. Thus ye ſee a wiſdome which God keepeth to himſelfe whereof he maketh not men partakers, according alſo as it is vnpoſsible for them to atteyne vntounto it. So then when wee ſhall hauehave bene taught in Gods ſchoole, and are become wiſe by comprehending that thing according too the meaſure of oure capacitie, which it ſhall hauehave pleaſed him to teache vsus by hys worde: let vsus knowe that there are yet other ſecrets in him, which it behoueth vsus too honour, foraſmuchas we cannot atteyne to the knowledge of them, bycauſe it is vnpoſſible for vsus to mount ſo high: Ye ſee how wee ought to conſider Gods wiſdome twoo wayes. Ye ſee alſo how Iob ment too ſpeake that thyng whereof he will make a larger diſcourſe heereafter. Howbeit foraſmuch as the time will not beare it now, we will keepe the reſidue till to morowe.
Nowe lette vsus kneele downe before the face of oure good God and father, with acknowledgement of oure faultes and ſinnes: praying him to voutſafe too make vsus know them better: that feeling the ſeebleneſſe which is in vsus, we may learne to humble our ſelues vnderunder him, and not preſume vponupon our owne ſtrength and wiſdome, but ſeeke in him all that we want, and walke vnderunder his hande and vnderunder his guidance. Alſo let vsus pray him to gouerne vsus in ſuche wiſe, as all our wittes and ſenſes may be hyld priſoners [vntounto him,] that hee may hauehave ſuche a ſoueraintie ouer vsus, as he may raigne peaſibly, and we conſent with his Angells to obey him willingly: and that in the meane ſeaſon we take not any thing vponupon vsus aboue oure abilitie, nor abuſe the giftes that hee dealeth vntoo vsus, but that we may alwayes acknowledge them to come of him, to the end we may ſeeke them there, and yeeld hym his due prayſe for them. That it may pleaſe him to graunt this grace not only. &c.