Sermons on Job, Sermons · Chapter 27 · Sermon 102
The .Cij. Sermon, which is the ſecond vponupon the .xxviij. Chapter.
10 He cutteth the riuers in the Rockes, and his eye ſeeth eueryevery precious thing.
11 He bindeth the Riuers that they ouerflovv not, and bringeth to light the things that are hidden.
12 But vvhere is vviſedome found, and vvhere is the place of vnderſtanding?
13 Man knovveth not the value of it, neither is it found in the land of the liuing.
14 The depth ſayeth, it is not in me: and the ſea ſayth it is not vvith me.
15 The fine Gold ſhall not be giuen for it, neyther ſhall Siluer bee vveyed for the exchaunge of it.
16 It ſhall not bee valued vvith the vvedge of Golde, nor vvith the precious Onix, nor vvith the Saphyre.
17 Gold and Chriſtall ſhall not match it, neyther ſhall it be exchaunged for plate of fine Gold.
18 There ſhall no mention bee made of Corall, nor of Gabiſh: VViſdome is more vvorth than Pearles.
19 The Topas of Aethyop ſhall not be made equall vvith hir, neyther ſhall ſhe bee pryzed vvith the vvedge of cleane Gold.
20 VVhence then commeth vviſedome? Or vvhere is the place of vnderſtanding?
21 It is hid from the eyes of all that liue, yea and it is hid from the foules of the ayre.
22 Deſtruction and death ſay, vve hauehave heard the renoume of hir vvith our ears.
23 God knovveth the vvay of vviſedome, he can tell vvhere hir place is.
24 He beholdeth the endes of the vvorlde, and ſeeth all that is vnderunder heauen.
25 It is he that hath vveyed the vvindes, and meaſured the vvaters.
26 VVhichWhich hath ſet a lavv vponupon the rayne, and appoynted the vvay of the roring tempeſtes.
27 Then did he ſee it and knovve it, he diſpozed and ordeyned it.
28 And hath ſayd vntounto man, the feare of the Lord is vviſdome, and to eſchue euil, is vnderſtanding.
IHaue declared alreadye what Iobs intent is here, and what he meeneth by the worde VViſdome. His intent is to ſhew, that men are too farre ouerſeene when they will comprehende all Gods ſecrets, and be ignorant in nothing. And that wee may knowe what the word VViſedome meeneth, hee taketh it for the knowledge of all things, and ſpecially of thoſe which God concealeth from vsus, till hee giuegive vsus the full diſcouerie of the things which he dealeth to vsus now by meaſure, according as he knoweth to be for our profite. And now (as I hauehave ſayd) Iob ſheweth heere, that there are many ſecrete and darke things in nature, and yet men attaine to thē, yea and wee ſee ſome reaſon of them, ſo farre foorth as oure Lord granteth vsus. For to that poynt muſt we always come backe. Furthermore, let vsus marke well, that the ſame is by meaſure: and therewithal let vsus vnderſtand, that oure reaſon & vnderſtanding extend no further, than to the things heere bylowe, and whiche concerne the preſent life. But if we would mount vp to the kingdome of heauen, & ſeeke the things that perteyne to the euerlaſting life: there wee fayle and are vtterly blind. And ſo ye ſee why it is demanded heere, where wiſedome ſhall be found. It is not to bee found (ſayth he) among men aliue or dead. True it is that many may take vponupon them too bee wiſe, and alſo bragge that they carie wiſedome in their ſelues: but yet for all that, God holdeth it in couert: and euen they which are departed, althoughe they bee no more wrapped in this mortall fleſhe, nor ſotted in this worlde, doo notwithſtanding not comprehend the things that are in the ſecrete purpoſe of God. So then we may well go about heere and there, and ſeeke aboue and beneath: but wee ſhall neuer come where wiſedome is, by the diligence of man, or if God holdeth it in his owne hand. Againe, if a man intend to purchaſe it by riches, he beguileth himſelfe: men may beare thēſelues in hand that they can well become rich by their owne trauell: but to become wiſe, it is not in their power. Yee ſee then that wiſedome is ſo excellente a treaſure, that a man cannot find an equall thing to exchange for it. Let a man heape vp both Gold and Siluer: Let them gather togither al precious ſtones: and all this ſhal not match it. So then we ſee in effect, that Iobs meening heere, is to humble vsus, to the end wee ſhould not thinke our ſelues able too comprehend Gods ſecretes: but rather ſhoulde willingly bee ignorant of the things that paſſe our capacitie. And furthermore if wee intende too knowe what is meete for vsus, lette vsus deſire God too ſhewe it vsus by hys holy ſpirite: for too that poynt muſt we come. By the way alſo let vsus come too the concluſion that is ſet downe heere: that God hath all wiſedome in himſelfe, as hee hathe well ſhewed, if it were but in the creation of the worlde, when hee ordeyned the counterpeyſing both of the windes and of the water. Therefore lyke as onelyonly God hath all wiſedome in hymſelfe, and is the welſpring thereof: So alſo hath he ordeyned men to be wiſe, by fearing and ſeruing hym. VVe ſee then in Iobs concluſion, that the wiſedome of men, is not to bee inquiſitiue too knowe all thinges throughe fonde curioſitie: but too keepe themſelues within their bounds, and to knowe that it behoueth them too ſerue God, and to ſubmit themſelues vntoo him. That is the true wiſedome, and there muſte men holde themſelues as it were brideled and at a ſtay. Thus much concerning the letter of this ſentence.
Nowe lette vsus conſider howe wee may profite our ſelues by it. And firſte of all let vsus marke well, that when hee ſayeth, that wiſedome is not too bee founde among the liuing. It is alwayes too admoniſhe men, that they may not truſt too theyr owne reaſon, nor attribute ſo ſharpe and ſuttle witte too themſelues, as too comprehende the reaſon of Gods woorkes. And this admoniſhment is very needefull conſidering the pride that is in vsus. For if wee bee ſo prowde and preſumptuous in naturall thynges: muche more doo wee ouerſhoote our ſelues in other thyngs, ſo as eueryevery one of vsus taketh himſelfe too bee ſo wittie as nothing maye eſcape him: and we contend not any more who ſhall beare the bell amongſt vsus, or who ſhall be wiſer than his fellowes: but we fight againſt God, whiche is a horrible thing, and yet wee bee ſo mad, that we do it. For proofe whereof, it men truſted not too much to their owne wit: we ſhould not hauehave ſo much ado to bring the world in order: For both great and ſmall do mount vp intoo ſuche preſumption, as there are very few that yeeld themſelues plyable vntoo God too ſuffer themſelues to be gouerned by him. But ſpecially when God intendeth to teach vsus, the vnskilfulleſt, yea I ſay the verieſt Idiots of vsus all, will carp againſt him. And why? Bicauſe eueryevery man taketh himſelfe to be wiſe, ſaying: Tuſhe: I know how to gouerne my ſelfe, I trow you take me for a beaſt. Behold, God doth vsus the honour to ſhew vsus hys wyll, and yet notwithſtanding wee cannot abide that hee ſhould teach vsus. Seeing then that men cannot abide that God ſhould bee their maſter and teacher: muſt they not needes be worſe than mad? And whereof commeth thys but of the ſaid ouerwening, that we would all of vsus ſeeme wiſe? And therefore I ſayde, that this admoniſhment is worthy to be borne well in mind, and to bee practized of eueryevery man, conſidering that wee hauehave this vice rooted in vsus by nature, ſo as we would fayne hauehave God to let vsus alone to our owne fancie, and not to medle with teachyng of vsus? And why is that? Bycauſe we thinke our ſelues too be of ſufficient abilitie of our ſelues. Therfore let vsus mark well, that whereas it is ſayd heere, that wiſedome is not to be found among men. Iob (or rather the holy Ghoſt by Iobs mouth) meeneth heere in effect to beate downe all the loftineſſe that is in vsus, when wee imagine our ſelues too hauehave ſo good and ſo ſharp vnderſtanding, that we can cō prehend all things. Heere the holy Ghoſt auoucheth, that men beguile themſelues in vaunting after that ſorte: for they want wiſedome. And what wiſedome? The wiſedome to know Gods ſecrets. For (as it hath bin ſaide) wee may well hauehave ſome vnderſtanding of the things that are heere beneath: And although they be darke, yet God diſcouereth them to vsus: and that knowledge is called naturall, bycauſe we ſee all men partakers thereof, althoughe it be not in egall meaſure. But when the cace concerneth the knowing of God and his iudgements: There all mans reaſon muſt needes be dazeled: and ſo muche the more, as men thinke to aduaunce themſelues, ſo muche the more muſt they be beaten downe and confounded. Marke that for one poynt. But Iob ſayth expreſly, that wiſedome is not purchaſed with Gold nor Siluer, nor precious ſtones. And that is to bereue men of all their vaine preſumption: for if a man be rich, he thinketh himſelfe a huge and meruaylous man, and vtterly forgetteth himſelfe, bycauſe he is eſteemed of other men. And ſo Iob ſheweth, that whatſoeuer excellencie there is in vsus, we are not therefore the wiſer, neyther muſt we ground our ſelues therevppon. Now then; this is no more than needeth: For wee ſee how the wretched world is beguiled with the rich men, & men of great eſtate which are in authoritie, whē they ſpeake any thing. Saying, what? VVee may not reply againſt it, for beholde ſuch a one ſayd it. Men are forepoſſeſſed with ſuche an eſtimation of them, that they diſcerne no further, if it bee a rich man that hath ſpoken it. And although he bee a very beaſt, yet are men ſo dazeled at his authoritie, that they are as it were amazed at it. And now adayes what hindreth ſo many ſimple folke too come vntounto Gods truth and too frame themſelues thereafter: but bycauſe they looke vpō the great ones of the world, ſaying, behold them that gouerne all, behold the rich men, behold all the noble men: none of them all will receyue this doctrine, and therefore it is a token that it is nothing worth, and that it is doubtfull, and not for vsus to meddle withall. VVe ſee how riche men are put into the ballance, ſo as men thinke that wiſedome is as it were tyed too them. But (God wote) it is cleane contrary. For yee ſhall often ſee the riche men ſo blinded with vaine preſumption, that their riches bryng nothing but follie to rocke men aſleepe, and to make men vtterly brutiſh. As much is to be ſayde of greate eſtate and dignitie. A man of meane and ſmal degree wil know himſelfe, and gather his wittes to him, when our Lord gyueth him diſcretion: and contrariwiſe, he that is highly aduanced, forgetteth himſelfe, and is blinded. For lyke as hee ſpreadeth out his VVings in imagining himſelfe too bee more than he is: ſo our Lord ſuffereth all his reaſon to vaniſh away, and him to become as an Idoll. VVee ſee thys with our eyes, but wee conſider it not: wherefore lette vsus weigh well that which is ſayd heere: (that is to witte) that wiſedome is not purchaſed with gold or Siluer, leaſt men ſhould truſt too much to the things whiche they may attayne too heere beneath: and let vsus aſſure our ſelues, that to vnderſtand Gods ſecretes is a ſpeciall gift of his, and a treaſure that is ſhette vp from vsus, till God of his owne meere goodneſſe come to inlighten vsus, and giuegive vsus therof what ſeemeth good to him. And heerewithall, let vsus marke well how in concluſion Iob ſayeth heere. That God hath ſeene, had, and dispoſed wiſedome from the creation of the world, and afterward hath ſayde to man, Beholde, how you ſhall become wiſe, that is to ſay, by fearing me. Heere Iob compareth God with vsus, bicauſe it is vnpoſsible to abate or tame our pride otherwiſe than by force. And the only meane of that is by bringing vsus to God: for men may well ynoughe ſhew vsus the infirmitie and rudeneſſe of oure wit: but yet will we euer draw backe, nor neuer come to that poynte, nor ceaſſe to keepe ſtill ſome pride in ſecrete. Althoughe then we be conuinced that our wit is ſo weake as is pitie to ſee it: yet notwithſtanding we will not giuegive ouer thys fooliſh opinion that we hauehave of being wiſe. But when we be brought vntounto God, then are wee driuen to knowe that we are nothing, and that wee muſt not deceiue our ſelues by our owne ſelfeweening. See how Iob ſetteth God before vsus heere: and to the end wee ſhould know the wyſedome that is in him alone, hee ſetteth the creation of the world before our eyes. VVell ſayeth he, are men ſo ſharpe witted, as to comprehend all Gods ſecrets, as how he diſpoſeth the order of nature, and how he hath as it were weyed the windes and waters, and other things? True it is as I hauehave ſayd, that the Philoſophers hauehave well conceyued the reaſon of the things that are ſeene in this world. But if men come to the Creation, it is ſo woonderfull a thing, as they muſt needes be abaſhed, and reuerence the infinite wiſedome of God, and confeſſe themſelues vnable to comprehend it. Thus ye ſee Iobs meening in this ſentence. And thervpon he ſheweth vsus that we muſt throughly beleeue, that oure wiſedome conſiſteth not in ſearching, examining, and ſeeking out of all things: But in knowing that which is profitable for vsus according too Gods ordinance. Behold heere an excellent ſentence. For it is all one as if it were ſayd, that Gods ſecretes are knowne to none but himſelfe, and that no body is of counſell with him, as it is ſayd in other texts of the Scripture: and therefore that we muſt not preſume, to enter into his ſecret determination, nor to know more of him than is lawfull for vsus, but muſt learne onelyonly what pleaſeth him too ſhewe vsus in hys ſchoole, and aſſure our ſelues that all our wiſedome is there. And this is the cauſe why I ſayde that this is an excellent ſentence. And why? For there are two vices in mē which are hard to correct. The one is ouerboldneſſe, and the other fooliſh vanitie. As touching the ouerboldneſſe, it is in that men are deſirous too knowe more than God hath appoynted: and to be ſhort, they would be wiſe whether God would or no, whereas God onelyonly is the fountaine of wiſedome. Thus then yee ſee an outrageous vice, and yet notwithſtanding it is very hard to correct it. For we ſee that men proceede with a furious outrage to ſay, I will know this or that, whatſoeuer come of it. Yea, but God permitteth it not, he ſetteth a barre in the waye, the gate is ſhut againſt thee, and which way then wilt thou enter? But go too: yet will mēbe inquiſitiue of that which is not lawfull for them, whatſoeuer come of it. Furthermore, they thinke too attayne therevntoo by their owne power. Yea, for they bragge alwayes of their owne reaſon and wit. So then it ſtandeth vsus in hand to fight againſt this boldneſſe and pride which are in our nature, and to learne that we are able to do nothing, and that it becommeth vsus not to know more than our Lorde will hauehave vsus. Marke that for one poynt. The ſecond vice is the ſayd fond vanitie: whiche is, that men doo leaue the thing that is for their profite, and whervpon they ought to reſt, and whervnto they ought to apply their whole ſtudy, making none account at all of it: and in the meane while fall too tormenting themſelues with vayne things that are nothing to their profite. That is all their traueling and diſcourſing. I would know this (ſay they.) And why wouldeſt thou know it? For it liketh me. Beholde how wee bee led wyth fond deſire to know the things that are nother for oure profite, nor can edifie vsus, eyther in fayth or in the feare of God. And the cauſe why our Lorde concealeth many things from vsus, is firſt for that he intendeth to humble vsus. For he knoweth our pride, and that we would be intollerable if wee knewe all things, ſeeing that notwithſtanding our ignorance, yet men ſee there is no hold of vsus, but that we would ſeeme to be otherwiſe. Lo how God abaceth vsus: and when we deſire to bee wiſeſt: we become ſo fonde, that euen little children may mocke at vsus. But althoughe our Lord hold vsus ſo in awe: yet ceaſe not wee too bragge ſtill, and to beare our ſelues in hand, yea and too perſwade other men alſo, that there is no wiſedome but in vsus. And why? doth God keepe vsus ignorant of the thing whiche is hidden from vsus, bycauſe he enuieth vsus. No: but hee meeneth too learne vsus humbleneſſe thereby. And the principall poynt of our wiſedome, is to be modeſt and ſober: yea and to feele our owne infirmitie, that wee exalte not our ſelues. Yee ſee then that God hideth many things from vsus, too the ende wee ſhoulde learne too bee lowly: whych thyng wee would not be, if nothyng were vnknowen to vsus. Agayne, he diſcerneth what is good for vsus? and that is the thing wherein he intendeth to occupie vsus and to hold vsus wholy. For wee finde not in the Scripture, that our Lord is mynded to feede our curioſitie, and to let vsus know what we would deſire. Our eares are alwayes itching and tickling in our deſires: and would fayne knowe what is this, and what is that But all theſe are fond things that can doo no good: and God, to redreſſe this vanitie and fooliſh longing that is in vsus, ſheweth vsus onelyonly thoſe things that are for oure behoofe. And ſo let vsus remember well thys ſentence where it is ſayde, that God diſpoſeth wiſdome, yea and keepeth it to himſelfe: and yet notwithſtandyng hath ſayd vntounto men, feare you me and you ſhall be wiſe. For heereby Iob meeneth, firſte that men beguyle themſelues when they be ſo deſirous, and that they do but breake their neckes when they flie ſo hie: for it is aſmuch as if they would flye without wings. So then let them learne to content themſelues with that whyche it ſhall pleaſe God to open vntounto them. Marke that for one poynt. And for the ſecond poynt, let vsus acquaint ourſelues well with that whiche God ſheweth vsus, and wherein hee will hauehave eueryevery one of vsus to exerciſe himſelfe: which is, that wee muſt knowe ſuche thinges as may edifie vsus in his feare. For he will not hauehave vsus wiſe too bee heauengazers, and to flitter in the ayre: but to know how wee ought too liue, and to matche oure wiſedome with the knowledge how to rule our life as becommeth vsus. Now then we ſee, firſt that we muſt let god al one with his ſecret iudgemēts, and not preſume to know the things that are aboue vsus: but content our ſelues too diſcerne the thinges that God ſheweth vsus, knowing that many things are reſerued to the latter day, at which time we ſhall ſee the things fully and perfectly, and that as now it muſt ſuffiſe vsus to knowe the things in part whiche our Lord vouchſafeth to diſtribute vntounto vsus. Thys is it that is ſhewed vsus heere. Now when I ſay that we muſt not couet to know aught of Gods ſecret iudgements: my meening is, that wee muſt not deſire too paſſe beyond that whiche oure Lorde teacheth vsus by his word. For when wee knowe that God will guide vsus, wee neede not to be afrayde that we ſhall erre. But if wee fall to gazing after our owne fancie for the thinges that God hath hidden from vsus: wee enter into a bottomleſſe depth, and it is reaſon that we ſhould be ouerwhelmed. Lo howe God puniſheth the pride of many men that cannot bee cōtented with the knowledge of the things that are meete for thē. And ſo Iob, to correct the two vices that we ſpake of, ſheweth vsus that God hath ſpoken thys vntounto men. This ſaying, that God hath ſpoken it vntounto men, is of great weyght. For it is all one as if he ſhould ſay, that God intended to cut men off from all occaſion of ſearching his ſecrets and determinations, further forth than he ſheweth them, and therewithal declareth that the doctrine which he wil hauehave men to learne in his ſchoole, is profitable to edifie them in holy lyfe, that they might learne to ſubmit themſelues vntounto him that created and formed them, and walke in hys obedience. Thus ye ſee the wiſedome that God hath ordeyned for vsus. To be ſhorte, Iob in ſetting the feare of God before vsus as our whole wiſedome: meeneth that our Lord plucketh vsus backe from that whiche we hauehave moſte mind vntounto: that is, from our vaine ſpeculations which can ſerue vsus to no purpoſe, but to puffe vsus vp with fooliſhe vaineglory to hauehave the ſaid windie knowledge which will make vsus preſume ouer far, nor yet hath no profit nor inſtruction in it. Iob then hath ſet thoſe two things one againſt another, one on the one ſide, and an other on the other, ſaying: will men be wiſe, they muſt not make themſelues wiſe after the manner of God. Beholde, God hath all perfection of wiſedome in him, the neerer wee preace vntounto him, the more ſhall we be confounded: for it is not for vsus to make our ſelues like vntounto God in wiſedome, but rather to ſubmit our ſelues vntounto him. Lo what our wiſedome is. VVee ſee what happened to oure father Adam and our mother Eue: for God was not ſo niggardly as not to indue them with ſuch wiſdome as he knew to be good for them. Ye ſee then that Adam was formed after the image of God, to hauehave vnderſtanding of all thinges that pertayned to him, in ſuch wiſe as hee could not wiſhe any thing more, if he had had a modeſt and well ruled deſire. But what? Satan blowed him in the eare, that he ſhould be like vntounto God in knowing al things. Therevpon he ouerſhot himſelf, and playd the horſe that is broken looſe, [thinking wyth himſelfe,] ô, then ſhall I be ignorant of nothing. VVe ſee howe he caught him in that poynt: for whereof commeth the beaſtlineſſe that wee hauehave at thys day? If a man ſpeake to vsus of God, needes muſt we (ſpight of our teeth) know that we are wretched beaſts, and that all the delight which we ſuppoſe our ſelues to hauehave, is but darkeneſſe as the Scripture alſo ſayth of it. VVhereof commeth it that the ſenſe of mā comprehendeth nothyng of gods miſteries, and that if God call vsus on the one ſide, wee ſhrinke backe on the other ſide, or elſe are ſo lazie, as we cannot fynde in our harts to come to hym? wherof commeth this? It is the payment of Adams pride, in that he was not contented to bee ſo farre foorth inlightned in the knowledge of things by Gods ſpirite as was expedient for him to his welfare, but would needes become like vntounto God. And when he was ſo lifted vp, he coulde not but meete with Gods mightie hande to caſt him downe into this horrible gulfe of confuſion, wherin we are at this day. Ye ſee then why Iob ſayeth expreſly, that God ſayd it vntounto men: as if hee ſhould ſay, go to, aduiſe your ſelues well what way you take to become wyſe. It is not to bee deſirous to mount aboue the Clowdes, and to ſearch out many things which ought to be vnknowne vntounto vsus, as to ſay, why dyd God delay the creating of the worlde ſo long? what hath moued him to do this or that? wherfore diſpoſeth he things after this ſort? why ſuffereth he things to paſſe after this manner? your wiſedome conſiſteth not in thoſe thinges: for when you ſhall thinke your ſelues wiſe after that maner, you ſhall but go aſtray, and ye ſhall neuer bee able too gette out of that maze, you ſhall but ſhrinke aſide in ſuch wiſe as you ſhall be ſhamed for euer. VVhere then will you finde wiſedome? It belongeth too me (ſayeth God) to diſcerne and determine what is good for you. Learne to be contented with that which I tel you and teach you: for it is my charge to ſee what is for your behoofe: and that is, to feare and honour me: Therefore hold you there and paſſe not your boundes. Now wee ſee the meening of Iob, or rather of the holy Ghoſt. And ſo let vsus learne, not to gyue heede to this oure fooliſhe and tickling luſt to know the things which can ſtand vsus in no ſteade, and to enter into Gods ſecrete determination, of purpoſe to ſearche out the reaſon of all his iudgementes: that is not the thing wherein we muſt occupie our ſelues, and wherevpon we muſt ſet our mindes. VVherevppon then? vponupon ſuche things as may ſerue too true edifying. And that is it which S. Paule meeneth by ſaying, that all holy Scripture is profitable. But how is it that God hath ſayde vntounto men, that it is wiſdome to feare hym? he ſayde it and alſo ſhewed it in deede, when hee publiſhed hys lawe and expounded it, firſt by the Prophets and laſtly by the Goſpell. Yee ſee then how God ſheweth vsus, that our wiſedome is to feare him. But now, to make this doctrine the more profitable: let vsus note firſte what the goodneſſe of our God is, in that he maketh vsus partakers of the wiſdome which he knoweth to bee good and expediente for vsus, notwithſtanding that wee bee bereft of it and ſhet out from it by nature. It hath bin ſayd already, that wiſedome is not to be found, nother amongſt the liuing, nor amōgſt the dead, and that a man may go into the deepe for it and tarrie there for euer confounded, without finding it. For there is no wiſedome but in God. The dead may ſay, wee hauehave heard ſpeaking of it, but that is all: we know it not, nother hauehave we any familiaritie with it. But now behold, our Lord doth vsus the honour and grace too offer vsus thys wiſedome, which is a ſecret and ineſtimable treaſure. VVe hauehave no acceſſe to it of our ſelues, and God offereth it vsus after ſuch a ſort, as we neede not to make any long circuites for the finding of it. And why? Let vsus but only ſuffer our ſelues to be taught of our God, and this treaſure ſhall be put into our handes. Then is it a ſingular benefite of God, when hee vouchſaueth too communicate that thing vntounto vsus which we were ſo vnacquaynted with, and from which we were vtterly depriued and baniſhed. And heere ye ſee why he vpbraydeth men with this vnthankfulneſſe in the eyght Chapter of the Prouerbs, where hee ſayeth, that wiſedome crieth out in the ſtreetes and in the open places, come yee to me, I am ready too ſhewe my ſelfe to you. She knocketh at the gates, ſhe declareth that hir deſire is too dwell among men, and yet no man receyueth hir, men mocke at hir, and make none account of ſo great a benefite that is offered them. Ye ſee then that the blame which God vpbraydeth vsus withall, is that wee may well knowe that wiſedome is ſuche a precious thing, as nother gold nor ſiluer may be comparable to it, and therfore that we muſt needes ſay we bee worſe than ſtraught, and that the Diuell hath betwitched vsus, if we make none accounte of the ſayd wiſdome, ſeeing that ſhe offereth hir ſelfe vntounto vsus. There needes no greate ſeeking and ranſacking for hir, there needes no great paynes taking or farregoing: we neede but to receyue hir when ſhe is ſet afore vsus, and yet for all that, we ſee that no man makes account of hir. VVhy ſo? The weight of a pinne (as they ſay) will occupy our heads, & ther is not any one of vsus al, but he is ſo wedded to his owne ſelfe profite, as we ſet more by the gayne of a pennie or a ſhilling, than wee do by the wiſedome of God. Agayne it is no one thing that letteth vsus: but according as eueryevery man is giuen to one vice or other, ſo is hee eaſly turned aſide and drawne away from God. A whorehunter will bee ſo weltred in his filthineſſe, that his eares ſhall be ſtopped, yea and he will be vtterly deafe, ſo as it is no ſpeaking to him: god may crie out alowde vntounto him, but he will not heare aught at all. The couetous perſone doth the like, and the drunkard as much. To be ſhort, we ſee that the lets are many which turne mē aſide from ſuffering themſelues to be taught by god. But yet for al this, the vice that God findeth fault withall in this text of Salomons, is ouercommon and ordinarie: that is to wit, that when he ſendeth this treaſure of wiſedome whiche ought to be common too all men, knocking at their gates, and bidding them to the feaſt: eueryevery man doth rather ſhrinke away, thā draw neerer. Furthermore, as God in that place accuſeth and condemneth men for their beaſtly careleſneſſe and vnthankfulneſſe: ſo ſheweth he all the faithfull, how greatly they ought to eſteeme to bee taught of him: according as it is ſayde in the fourth of Deuteronomie, behold, thy wiſedome and vnderſtanding is too hauehave thy God come vntounto thee, and too ſhew thee his will, what is good for thine inſtruction, and to edifie thee in him. Lo wherevnto our Lord calleth vsus, when hee intendeth too bring vsus to himſelfe, by ſhewing vsus that all our true wiſedome and vnderſtanding is, to hearken vntounto him, namely by conceyuing what he ſheweth vsus in his worde. As if hee ſhould ſay, ye wretched ſoules, deceyue not your ſelues by ſetting your minds vppon vaine things as the worldlings and vnbeleeuers do: but hold ye to that which I tell you, aſſuring your ſelues that that only is your true wiſedome and vnderſtanding, and that you are but fooles, yea and mad men, if ye attempt to ſtep out of thoſe boundes. And therewithall he vpbraydeth them new agayne, and in vpbrayding them ſheweth, that wee be vtterly without excuſe if we walke not aright, ſeeing we hauehave his woorde. And why? Say not any more (ſayeth he in the thirtith of Deuteronomie) who ſhall climbe vp intoo heauen? or who ſhall go downe into the deepe? or who ſhall paſſe ouer the Sea? Beholde, the woorde is in thy heart and in thy mouth. Our Lord then declareth, that we cannot alledge that it is ouerhard for vsus too conceyue the things that are aboue vsus. For if wee alledge the dulneſſe of our vnderſtanding, or the highneſſe of the ſecretes in heauen: No no (ſayeth God) I hauehave prouided for all that, I hauehave made way aforehande: for by giuing you my lawe, and by ſhewing you my wyll, I hauehave ſo raught you wiſedome, as the ſame would very fayne dwell among you: according alſo as it is ſayde in the eight of the Prouerbes, My delight is to dwell among men. Ye ſhall not neede therefore to make long iourneyes to come vntounto me, ye neede not to ſtie aboue the clowdes, ye neede not to go downe into the deepes, nother neede yee too go ouer the Seas. For when my woord is giuen into your mouthes, and put into your hartes: behold, that is all your wiſedome, that is the thing that you muſt reſt vppon. Nowe then, firſt of all, ſeeing the caſe ſtandeth ſo: if men deſpize this grace of God when it is offered them by communicating hys worde vntounto them: they make warre againſt him aſmuch as in them lieth. Therefore let vsus take good heede too our ſelues. For we ſee heere a ſaying that ought to wey greatly with vsus, when it is ſayd, that wiſedome delighteth to dwell among vsus, God in that place bringeth in hys owne wiſedome which he ſendeth vsus, as it were in hys owne perſone. So then ſeeing it delighteth God that wee ſhould receyue his wiſedome: let vsus aſſure our ſelues, that in refuſing it, we make warre againſt him, as I hauehave ſayde, and that is all one as if we would ſpite him of ſet purpoſe, and driue him quite and cleane away from vsus. And is not that an ouerheynous thing? Furthermore whereas we deſire our owne welfare, and God is ready too ſhewe vsus the way, and calleth vsus to him, to the end we ſhould finde the fulneſſe of all welfare in him: we vouchſaue not to come, but runne our backes vponupon him. Again when he teacheth vsus: it is to the end we ſhould know him, and be as it were tranſformed into him. And wee know that his image and glory are to be preferred before all things. Therefore, whō we cannot abide to be taught, it is aſmuch as if we would turne light into darkneſſe and deface Gods glory, that it might not be ſeene nor knowne any more. And muſt not men needes bee become terrible monſters and Diuelles incarnate, when they labour ſo to aboliſh Gods glory and to quench the light, euen the light that was theyr whole welfare, ſoule health and ioy? But yet is this vice ouercō mon. So then let vsus learne too eſteeme this benefite that God doth for vsus when he vouchſaueth to call vsus too hys ſchoole, and openeth vsus the dore to the end wee ſhoulde learne of him: & wheras of nature we were bereft of the ſaid wiſdome, he commeth to ſet it before oure eyes, and offereth it vsus familiarly: yea and tarieth not till we ſeeke it, but knocketh at our dores, and calleth vponupon vsus, deſiring nothing but to winne vsus to himſelf. Seeing then that our Lord vſeth ſuch gentleneſſe towards vsus, as to allure vsus ſo curteouſly: let vsus learne to make account of that honour, & let vsus not be ſo vnkind whē he would hauehave vsus to come vntounto him. And ſpecially let vsus remember what hath bene ſayd: namely what our owne nature is. For it is not requiſite that God ſhould teach vsus as the Angelles of heauen. As touching the Angells of heauen, although they be of a noble and excellent nature, although they bee parttakers already of the heauenly glory, although they hold ſtil the ſoundneſſe which they had in their creation: yet notwythſtanding, they be exceedingly bound vntounto God, in that it pleaſeth him to make them priuie to his will, and needes muſt they be rapt into aſtoniſhment at the grace that hee hath giuē them. But the cace ſtandeth not with vsus as with them. For firſt, as in reſpect of our bodies we bee earthly creatures: and althoughe God hathe giuen vsus immortall ſoules: yet dwell we heere in houſes of mire and clay, as hath bin declared heeretofore: there is nothing but corruption in vsus, and wee are heere with brute beaſtes, with woormes, and with things ſo baſe and heauie, as ther ſeemeth to be an infinite diſtance betweene vsus and Heauen. But there is yet a worſe thing: which is, that we be berefte of the vnderſtanding that was giuen to our father Adam: and therefore we be as forlorne creatures. VVhereas Aſſes and Oxen keepe ſtill their owne nature: men are ſo corrupted & marred, that when God calleth them to him, in ſteade of being in louelove with ſuch goodneſſe, they be leſſe moued with it than the brute beaſtes. Beholde, God deſireth earneſtly, that wee ſhould be partakers of his glory, yea and of all the good things that are in him, and that we ſhould enter aforehand into the poſſeſsion of them when his woorde is preached vntounto vsus. Now then if wee profite not our ſelues by theſe things: I pray you what a matter is it? Therfore ſeeing the time will not ſuffer me to ſpeake any more of it as nowe: let vsus aduiſe our ſelues, firſte too be ignorant where God will hauehave vsus, for he onelyonly knoweth what is meete and conuenient for vsus: and therefore let it ſuffize vsus to bee taught in his ſchoole, and to learne the things that he ſheweth vsus. And ſecondly let vsus learne to know his will in ſuche wiſe as is conteyned in the holy Scripture. And therewithall let vsus not be ſo thankleſſe, as to reiect the benefit that hee mindeth to beſtow vponupon vsus and offereth vntounto vsus: but let vsus be attētiue, and indeuour to put away all our euill affections, and ſuffer our ſelues to be ſo taught of God, as we may be edified by the things that he ſheweth vsus, and profite in them more and more, and be deſirous too bee ſtabliſhed in them all the tyme of our life.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of our ſinnes, praying hym to make vsus feele them better, that we may returne vntoo him with true repentance and acknowledge the miſeries wherewith wee bee fraught, that hee may voutſafe too clenſe vsus of them, and to bring vsus fully backe vntounto him, and to reforme our frowarde nature: and that ſeeing wee be helde in the darkneſſe of ignorance, ſo as there is nothing but blindneſſe in vsus, it may pleaſe hym ſo to inlighten vsus by hys holy ſpirite, as wee may deſpiſe all worldly vanities, & keepe on our way to the heauēly life, whervnto he calleth vsus. And furthermore that wee may hauehave the modeſtie, to keepe vsus to his word, and not to couet to know more than he thinketh good for our edifying. And that whyle wee be heere in hys ſchoole, we may profite more and more, vntill that hauing taken vsus frō this earthly pilgrimage, he gather vsus into his kingdome, to gyue vsus full and perfect fruition of the things whiche wee knowe now but in portion and meaſure, according as our capacitie doth beare. That it may pleaſe him to grant this grace, not only to vsus but alſo to all people and Nations. &c.