Sermons on Job, Sermons · Chapter 27 · Sermon 103
The .Ciij. Sermon, which is the third vponupon the .xxviij. Chapter.
This Sermon is yet ſtill vponupon the former text.
I HaueHave told you already that Iobs intent was, to ſhewe menne that they ought to hold themſelues in ſuch ſobrietie, as not too couet too know more than God permitteth thē: and alſo that they muſte not runne gadding aſtray, but folow the way which is poynted to them. For this cauſe Iob ſetteth a difference betweene God & vsus, and ſheweth that it is no reaſon that a mortall man ſhoulde preſume too ſeeke the things that are in God, and be contented to be ignorant in nothyng. Let vsus be contented to be ſubiect vntounto him to whome we cannot atteyne furtherfoorth than it pleaſeth him to lifte vsus vp to himſelfe, and ſpecially which is ſo gracious vntoo vsus, as to abace himſelfe to the end we ſhoulde know hym. For it were impoſsible for our infirmitie to mount vp to the highneſſe of God: and therefore he muſt be fayne to come downe vntounto vsus. And ſo let vsus not thinke that oure wiſedome is to know al things: but let vsus vnderſtand that it behoueth vsus to be in farre lower degree vnderunder the highneſſe of God, and to worſhip that whiche is hidden from vsus, that is to witte, the wonderfull ſecrets of God. Ye ſee then in effect what wee hauehave too marke vppon this texte, where it is ſayd that God in creating of the worlde, hath well ſhewed that there is another wiſedome than we can attayne vntounto. For it is not in oure power to meaſure the winds or the waters, or to diſpoſe of the whole order of the world & of nature. Now ſeeing theſe things ſurmount our capacitie, let vsus learne to humble our ſelues, and to be contented with the vnderſtanding that is giuen vsus. And now according to that whiche hath bin declared already, let vsus wey well this ſaying, that God hath ſayd to man. For it ſerueth to ſhew that it is not lawfull for vsus to know more than is giuen vsus from aboue. And furthermore let vsus mark well the grace that God graunteth vsus aboue other creatures. For where as Iob ſayeth expreſly, that God turned himſelfe vntounto men to giuegive them ſome wiſedome by meaſure: therein he ſheweth, that we be not like brute beaſtes that liue without diſcretion, but that God hath gyuen vsus an excellent priuiledge, which is that we ſhould hauehave vnderſtāding and ſome light of reaſon, to know what it is to liue, ſo as wee might hauehave ſome modeſtie and honeſtie in vsus. Therefore let vsus learne to eſteeme this grace of God, and to honour him, for that it hath pleaſed him to do to vsus, in ſeparating vsus after that ſort from the brute beaſtes. And this is well worthy to be noted, bycauſe wee ſee two extreme vices in men, by reaſon whereof they can neuer keepe any good meaſure. Such as would fayne be wiſe and full of vnderſtanding, do giuegive themſelues to many vayne curioſities, they gaze about them, they trudge vp and downe, they are vnſaciable, they are deſirous to knowe this and that, and they are neuer at any reſt, bycauſe they labour alwayes for vaine and vnprofitable things. Behold heere a very euill extremitie, when men cannot knowe their owne abilitie, but flitter in the ayre, and plundge themſelues intoo ſo deepe dungeons, as they can neuer get out againe. On the cōtrary part, what do ſuch as mind not to trouble themſelues in vayne after that ſort? They become brutiſh, as we ſee by experience: ſpecially in the papacie. I pray you, hauehave wee not there a fayre mirrour of thys doltiſhneſſe which is in mē, that to hold themſelues within modeſtie, they will know nothing at all, but ſhette themſelues from that which ought to be common to all men? To be ſhort, for feare to ouerſhoote themſelues in curioſitie, they become as Calues or other brute beaſtes without any other vnderſtanding. And we ſee that ſuch as vnderſtande no woord of latine (to the intent to play the beaſts) ſpeake thus in latine, Mitte arcana Dei: the meening whereof is, that they muſt not inquire of Gods ſecretes. See how men do retch their bounds continually, and cannot keepe a good meane. Therfore let vsus remember how it is conteyned in this ſtreyne, that God ſayeth expreſly vntounto men, This is the wiſedome. Iob then magnifieth thys knowledge which God hath giuē vsus in ſeparating vsus from other creatures: according as it is ſaid in the firſt chapter of S. Iohn, that we not onelyonly hauehave life to eate and drinke▪ and to exerciſe our body: but alſo that we hauehave the lyght of vnderſtanding. And for aſmuch as this benefite deſerueth to bee magnified: let vsus take good heede that we be not depriued and bereft of it through oure owne vnthankfulneſſe. VVhē God openeth our eyes, and we ſhut them, are wee not worthy to be blamed as peruerters of the order of nature? when God gyueth vsus diſcretion too knowe good from euil, and ſetteth vsus here to behold his workes, to the ende we ſhoulde approch vntounto him, and be parttakers of his image in reſpect that wee be reaſonable creatures: if we defile all this, & will not know any thing: is it not a manifeſt fighting agaynſt God, and an vtter renouncing of the benefite which he woulde beſtowe vponupon vsus, yea, and of ſuch a benefite as is moſt principal & highlieſt to be eſteemed of al others? ye ſee then in effect two things which we ought to beare in mind. The one is that God hath not ſet men in this world to bereue them of al vnderſtanding. For hee will not hauehave them like Aſſes or horſes: he hath indued them with reaſon, and would hauehave them to vſe vnderſtanding: and therefore when he ſayd, this is the wiſedome, hee ſpake purpoſely vntounto them? VVhy ſpake he not alſo vntounto other creatures? Bycauſe he liſted not to do them the like honour that hee hath done to vsus, not to aduaunce thē to ſo high degree. And therfore (as I ſayd) all they which paſſe not to profit in wiſedome while they liue, do well ſhewe that they go about to withdraw themſelues wholly from their creator. Marke that for one poynt. And for the ſecond alſo, we hauehave to beare in mind, that our Lord hath ſet vsus boūds which we may not paſſe, and that ſuch as will be wiſe and politike, muſte not ſtray at rouers, & giuegive themſelues to fonde ſpeculations & dotages, but hold thē firſt to this leſſon of not coueting any thing whiche God ſheweth them not. Lo what our wiſedome is: let that be alwayes our entraunce: and when we intend to ſhew our ſelues wiſe, let vsus harkē to this voyce, namely that our Lord holdeth vsus within ſuch liſtes, as he will not hauehave vsus to run out here and there, but to receiue that which he thinketh good to teach vsus. And now let vsus come to the fearing of God. It is oure wiſedome to feare God. It ſeemeth here, that Iob reſtraineth mās wiſedome to muche, when he incloſeth it wholly within the feare of God: for we know that our Lord teacheth vsus other things alſo in his word. But yet ſo it is, that our whole wiſdome is to harken vntounto God when he ſpeaketh, and to beare in minde whatſoeuer hee ſayeth, and not to make ourſelues wilfully deafe: but to hauehave our eyes and eares open whē he ſheweth vsus his will & ſpeaketh to vsus: according as it is ſayde in the .4. of Deuteronomie, behold thy wiſdome & vnderſtanding is to profit in the ſchole of thy God, ſeing he vouchſafeth to be thy ſchoolemayſter. Then had it rather bin meete to hauehave ſayde, that the wiſdome of mē is, not to be inquiſitiue of whatſoeuer liketh themſelues: but to come to Gods worde wherevnto he will hauehave them to hold thēſelues, and to ſubmit thēſelues al wholly without paſsing of their boundes. In ſteade hereof Iob ſayeth: that oure wiſedome is too feare God. But wee muſte briefly marke that beſides the modeſtye whereof mention hathe beene made, he ſheweth vsus heere, that our wiſdome is the thing whiche edifieth vsus too walke in the feare of God, and too obey him. Then his meening is not to withdraw vsus from fayth, & from that which dependeth thervpon, that is to wit, from knowing the infinite goodneſſe of our God, to reſt thervpon, ſo as we ſhould not doubt but he is merciful vntounto vsus, bicauſe he pardoneth our ſinnes for our Lord Ieſus Chriſts ſake, and alſo hath adopted vsus & wil louelove vsus as his children to procure our ſaluatiō vntounto the end: Iob (I ſay) excludeth not fayth in this place when he ſpeaketh of the feare of God: but hee ſheweth briefly, that the true wiſdome, is not ſpeculatiue, as we ſee many men trouble and diſquiet themſelues very much to know this or that, & they wote not why, there is no certaintie. If a man aske them ſaying, when will you hauehave cōprehended the things whiche are hidden from you? To what purpoſe are they? what ſhall they profite you? It is certayne they ſhall not profit thē at all, nother ſhall they bee a whit the better for them. It is not ynough to feede themſelues with winde & with fooliſhe fancie, nor to be puffed vp as S. Paule ſpeaketh of them, ſaying, that knowledge puffeth men vp. See what mens fondneſſe is. But cōtrariwife Iob ſaieth, that if we be wiſe after the maner that our Lord hath ordeyned, we ſhal be well edified to walke in the feare of God. Here ye ſee alſo why it is ſayd in the firſt and .9. chapters of the Prouerbs, that the feare of God is the entrance or beginning of wiſdome. True it is that ſome mē take this beginning to be as an apcee. VVhy is the feare of God the beginning of wiſdome? Bicauſe it is the thing that we muſte begin at: like as men will not at the firſte daſh ſet a yong childe to the hie and profounde ſciences, but muſte firſte teach him his entrāces or principles. But they which take Salomons words in that ſenſe, do ground thēſelues vponupon that whiche is ſayde in the Canonicall Epiſtle of S. Iohn, where it is ſayd, that true & perfect louelove doth driue away feare. But in that place, S. Iohn ſpeaketh of the feare that the Infidelles hauehave when they ſhunne God trembling at his Maieſtie, bicauſe they know not in what cace they be. For whoſoeuer hauehave not caughte holde of Gods goodneſſe to come vntounto him and to truſte in him, (of whiche nūber all they be which know not that God intendeth to be at one with vsus in our Lord Ieſus Chriſt, and therwithal that foraſmuch as he hath adopted vsus, we muſt not doubt but that he will alwayes ſhew himſelfe louing toward vsus, & receyue vsus to mercy:) all they (I ſay) that hauehave not taſted of this, are afrayde and aſtonied when men ſpeake to them of God, & are like a wretched offender that could finde in his hearte that all Iuſtice were aboliſhed. Yee ſee then what the ſtate of all vnbeleeuers is, how they be half beſides themſelues, and eſche we God aſmuch as is poſsible. But when we be once perſwaded of Gods mercy: we bee drawne to him by his gracious goodneſſe, too ioyne with him, and wee come vntounto him as it were with oure heads vpright. Not that we do at any time omit our reuerence and humilitie: but bycauſe we are fullye reſolued, that God lyketh well of vsus. And ſo wee are no longer in the doubt and vnquietneſſe wherewith the wretched vnbeleeuers are tormented. S. Iohn ſpeaketh of the ſayde feare: but when it is ſayde in Salomon that the feare of God is the chiefe or beginning of wiſedome: it is to ſhew that it is the chiefe poynt. And to be ſhort, the very meening of all the things that are taught vsus here by Iob, is that if men will be wiſe, they muſt learne to walke in the feare of God, and bee edified to rule their life accordingly, and not giuegive themſelues to ſpeculations which holde them in a mamering without any certaintie And ſurely heere you ſee alſo why Salomon in another text ſayeth, that the ſelf ſame feare of God is the fountaine of life. He woulde not call it the fountayne of life whiche draweth men out of deſtruction (as he addeth there:) except it behoued vsus to hold vsus wholly to it, and that it were our perfect felici…. So then wee ſee nowe what is the meening of this texte: Namely that ſuche as are edified to feare and obey God, are men of right vnderſtanding: and that the ſame is the thing wherevpon we muſte ſet our mindes, and not vponupon wandring ſpeculatiōs: this will be the eaſier to vnderſtād, if we adde one other goodly text of the Prophet Eſay in the .33. chapter: There he ſpeaketh of the true reformatiō of the Church, that was before the ſcattering and deſtruction thereof. Therefore he ſayeth, that the things which were ſeene to bee turned vpſide downe as then, ſhoulde come to their ſtate againe in the time of Ezechias, verely inaſmuch as he was a figure of our Lord Ieſus Chriſt: for no doubt but the Prophet Eſay treateth there of the perfection which ſhould be at the comming of Ieſus Chriſte. For hee ſayeth that ſtedfaſtneſſe, ſtrength, and ſaluation ſhall be the wiſedome and vnderſtanding of the tyme of Ezechias, and that the feare of God ſhall be his treaſure. Here we ſee how the Prophet declareth, that where God is not knowen, there all things muſte go to hauocke and vtter deſolation, like as it is alſo ſaid in another text, wher the Prophet cōplaineth, that al was turned vpſide downe, bicauſe there was no knowledge of God in the lande, and men were giuen ouer to all euill. And is it any woonder when men abuſe thēſelues wilfully after that ſort, if God giuegive them ouer to a lewde minde, ſo as they be no more aſhamed to caſte themſelues into ſo outrageous and haynous things as are euen lothſome to the worlde? Yee ſee then why the ſame Prophete Eſay ſayeth, that the people were caried into deſtruction bicauſe they had no knowledge. So on the contrary part, in the text which we hauehave alleadged, he ſheweth that when the Churche is ſet in hir perfect ſtate againe, and things brought into good order: then ſhall wiſedome and vnderſtanding bee the ſtabliſhment, welfare and ſtrength of them. As if he ſhoulde ſay, that the Churche cannot otherwiſe ſtande in good caſe, than if men be taught purely, to knowe what is for theyr profite. And heere it is too bee ſeene, what the popiſhe Churche is. For they hauehave pompe ynough, and we ſee alſo that they dare as it were face God with a Diueliſh pryde, and ſtraine no curteſie at all in attributing theſe braue titles to themſelues, that they hauehave the holy gouernement of Heauen amongſte them, and the aſſuredneſſe of Gods truth and doctrine, and that they carrie the holy Ghoſte in their ſleeue, and holde God locked vp betweene their walles. But yet for all that, what manner of knowledge is it that they hauehave? Cleane contrariwiſe we ſee that they ſeeke nothing, but to make the wretched worlde brutiſh. And ſo wee may well conclude, that all the buylding of Gods Churche is ouerthrowen by them, and put to horrible confuſion. And why? For they want the wiſedome whiche the Prophete Eſay auouched to bee the welfare, ſtrength, and ſtabliſhment of the Churche. Thus muche concerning the firſte poynt. But to fit the ſayde texte too that which is conteyned heere, it followeth that the feare of God was the treaſure of Ezechias, and of all his people. Eſay therfore doth well ſhewe there, that whiche Iob meeneth heere: that is to witte, that ſuche as knowe the things that God teacheth by his worde, will not be wedded to theſe ſmall and fonde ſuttleties, but will bee well grounded in knowledge how to rule their life, & to walk in the feare of God. For vnderunder the woorde Treaſure, hee ſheweth that that is the thing wherevppon men muſte wholly ſettle themſelues, as vppon their full and perfecte felicitie, and wherein they muſte take their full contentation and reſte. Nowe wee ſee that the thing which is ſpoken here, is very true, that is to witte, that men ſhall then be wiſe and skilfull, when they ſhall hauehave profited ſo farre as to walke in obedience to God, and in holineſſe of lyfe. And furthermore lette vsus come backe to that which hath bene touched already: that is to witte, that therewithall wee muſte applie oure whole ſtudie, and ſette our whole minde, vppon the things that are conteyued in the holie Scripture, bycauſe there is nothing there which is not for our profite. And ſurely it is vnpoſsible to feare God and to giuegive our ſelues to his ſeruice, vnleſſe wee be acquaynted with his goodneſſe: according as it is ſayde in the hundred and thirtith Pſalme, Lorde thou art good, and there is merciemercy with thee, too the ende that men ſhoulde feare thee. VVee ſee then that men can not bee grounded in the feare of God, vntill they hauehave knowen Gods merciemercy, and taken holde of it, to the ende to come to him with a free hearte and too ſeeke him. For ſo long as wee ſhunne God, we are fierce agaynſte him, and conſequently rebelles. But men ſhall neuer conceyue a ryghte taſte of his goodneſſe, except they bee taught it by the Scripture. And that alſo is the place where true feare is. For wee muſte not thinke that vnderunder this woorde Feare, the Scripture meeneth only ſome bondage that men ſhoulde yeelde vntoo God, as though they were enforced therevnto. But this feare heere importeth, that wee muſte bee fully minded to ſuffer ourſelues to be gouerned by gods hande, and aboue all things knowe what his goodneſſe and merciemercy is, and yeelde him ſuch reuerence as wee may be truely ioyned vntounto him. And vndoubtedly, when hee ſpeaketh of the honor that belōgeth vntounto him, he not only alledgeth his maieſtie, nor only ſayth that he is maſter and Lord: but therewithall alſo ſayeth that he is a father. For he cryeth out by his Prophet Malachie, If I bee your mayſter, where is your feare? And if I bee your father, where is your louelove? True it is that in that place hee putteth a difference betweene louelove and feare. But afterwarde hee ſheweth that thoſe two woordes come bothe to one ende: that is to wit, that foraſmuche as wee ought to acknowledge him both as a father and a mayſter: we ought to louelove him, howbeeit with ſuche reuerence as in all oure life we deſire nothing, ne ſeeke nothing but to obey him. So then wee ſee nowe, that Iob is ſo farre off heere from intending to reiect fayth: that hee rather leadeth vsus vntounto it. For that alſo is the poynte whereat we muſte beginne too walke in the feare of our God. And this is the cauſe why Sainct Paule (when hee ſpeaketh of wiſedome) prayeth God to open the eyes of the Epheſians, too the ende they may know howe to hope for the ſaluation that God hath prepared for them in Heauen by the reſurrection of our Lord Ieſus Chriſt. And afterward in the third chapter he ſayeth, that it behooueth vsus to knowe the kindneſſe of our Lorde Ieſus Chriſt, and the louelove that he hath ſhewed to aſſure vsus of our ſaluation: inſomuche that hee is oure length, breadth, heyghth, and depth. As if he ſhoulde ſay, wee might well ſtreyne our ſelues on all ſides, but if wee woulde mount vp neuer ſo high, we could not be able to go beyond the cōprehending of the louelove whiche hath bin ſhewed in the perſon of our Lorde Ieſus Chriſt. Alſo we may well ſeeke all depths, but yet we muſt hold this for a certaintie, that when we hauehave gone to & fro, all that euer it behooueth vsus to knowe, is but to conceyue howe God ſheweth himſelf a father & ſauiour, according as he hath adopted vsus in the perſon of his Sonne, minding too make vsus partakers of his goodneſſe & merciemercy, wherin our welfare conſiſteth. Now then we ſee, that to feare God it behoueth vsus to be ſure of his goodneſſe. But here Iob hath ſet downe one particular for the whole, purpoſely to cō demne the fond toyes wherevnto men gyue themſelues, when they hauehave not the affection & zeale to be edified in the feare of God. Furthermore wee hauehave to gather vponupon this text, that the worde whiche is giuen vsus, and alſo conteyned in the holy Scripture, is ſo excellent a treaſure, as we cānot ſet ſtore ynough by it. VVe know that wiſdome ſhall be eſteemed, yea euen of the moſt ignorant and verieſt idiotes. For our Lorde hath giuen vsus this inſight by nature, that wee knowe true wiſedome to bee an amiable thing. And our Lorde decketh his woorde with that honorable title, and telleth vsus that if wee profit therein, it is the thing wherein our whole wiſedome conſiſteth. This then ought to inflame vsus greatly, to ſeeke the things that are conteyned in the holy Scripture. To be ſhort, that we may profite in the ſchoole of our God: we muſt needes hauehave that, or els wee ſhewe our ſelues to reiect the thing which is to be deſired of it owne nature, yea and that we would fayne be bereft of it. VVherefore let vsus learne to be inflamed with ſuche zeale to profite in the holy Scripture, as wee may preferre the doctrine that is conteyned there, before all oure owne fanſies, and before all the vanities of the worlde that carie vsus away. Furthermore it is not ynough for vsus to hauehave ſuche a deſire to profite in the holy Scripture: but we muſte learne alſo to honour it accordingly. VVe ſhal ſee many fantaſticall perſons in theſe daies, which deſpiſe Gods worde, bicauſe (as it ſeemeth to them) there is nothing but ſimple ſtuffe for the common people, and that it woulde be but a dulling of their wittes if they ſhoulde ſet their mindes vponupon the holy Scripture. But our Lorde payeth them as they are worthie. For if a mā trie what is in them: he ſhall find them double blind, and that our Lorde bereueth them of common reaſon, ſo as they become the verieſt fooles, doltes, & idiotes in the world. See (I pray you) what is the wages of their pride, that make no account of Gods woorde. True it is that at the firſt bluſh we ſhall ſee great ſimplicitie there. For our Lorde vſeth no high ſtile, but rather tempereth himſelfe bothe to greate and ſmall. Yet doeth not that imbace the Maieſtie of the holye Scripture at all. VVhy ſo? Shoulde Gods goodneſſe deface his glorie? Ought it too barre vsus from humbling ourſelues vntounto him, & from yelding him his due honour? No, but cleane contrary. For what is the cauſe that our Lorde ſpeaketh ſo groſly in the holy Scripture? It is his infinite goodneſſe: who ſeeing our wittes ſo dull, ſtāmereth with vsus. Seeing the cace ſtandeth ſo, let vsus learne to yeeld reuerence to the holy ſcripture, notwithſtanding that our Lord vſe an ordinary maner of ſpeach, yea euen ſuch a groſſe ſpeach as ſerueth for homely folks that are vnlearned. But there is yet more, for S. Paule telleth vsus, that we muſt ſo much the better beholde the heauenly power and godly maieſtie that is in the holy Scripture, ſeeing there is no paynting nor filed language after the manner of the worldlings that ſtudie Rethorike, and colour theyr woordes with a fonde brauery: In the holye Scripture then, we finde groſſe language: But behold, the Maieſtie of God ſheweth it ſelfe therewithall. There is no fleſhly nor earthly thing to ſet any gloſſe vponupon it: but wee are conuinced that God diſcouereth his owne arme there, yea and we be conſtrayned to feele it and to ſpeake it. And therefore ſo little ought the ſimplicitie of the holy Scripture to cauſe vsus to deſpiſe it, as we ſee the proude ſtinking ſorte doo, whiche make no account of it: that it ought rather to make vsus perceyue, that God needeth not to borow any helpes elſewhere, & that his power ſheweth it ſelfe there, as it were too eyeſight, too the ende wee ſhould be the more moued to honour him, & to ſubmitte our ſelues wholly vntounto him. Therfore let vsus marke well that it is not ynough for vsus to hauehave a good deſire to profite in the holy Scripture: but alſo that we muſt come to it with all reuerence, and deſire nothing but to embrace al that is conteyned there, not hauing oure tongues filed to prattle with God, nor bringing any doctrine or diſputations againſt the pure doctrine of the Scripture, but cōcluding generally, and ſaying: looke whatſoeuer is ſayde to vsus here, or whatſoeuer we reade here, wee knowe it to be the truth of God. Lorde, ſeeing thou haſte ſpoken it, it is ynough for vsus: It is not for vsus to reply, it is meete for vsus to ſtād to that which thou haſt vttered, without any gaynſaying, Ye ſee then, that the thing which we hauehave to note in this worde VViſdome, is that where as men are drawen away by theyr owne vayne imaginations, whē they buyld newe wiſdomes in the ayre: we muſt ſay, that our Lorde hath not without cauſe intitled his worde by the name of wiſdome. For his qualifying of it after that ſort, is to ſhew vsus that we muſt come thither, and ſubmit ourſelues vntounto it, & reſt wholly there. And why? For it is the thing wherin lyeth our whole perfectiō. And as touching that which is ſayde of the feare of God: like as Golde and Siluer are tryed in the fornace, or by the tutchſtone: ſo muſte we be tryed, that it may be knowne whither we hauehave profited in the holy Scripture, that is to ſay, whither wee bee edified in the feare of God or no. VVe go to a ſermon: and they that hauehave the commoditie doo reade Holye Scripture alſo. Very well, it is a good and holy exerciſe, and would God wee were yet much more giuen vntounto it without all compariſon than we be. But yet therewithall it behoueth vsus to know whither wee hauehave beſtowed our time well or no. And howe ſhall we knowe that? Not by that wee can skill to talke of it, and giuegive fayre anſweres to mennes demaundes, nor that we bee able to reſolue all doubtes that ſhall be alledged, nor that we can giuegive fitte expoſitions to the texte▪ to ſay, thus muſt they be vnderſtoode. True it is that theſe things are neceſſary: but that is not all. Howe then ſhall it bee knowne whither wee hauehave profited eyther by Sermons, or by reading of Gods woorde? [wee ſhall know it by this,] namely if our life yeelde recordes of it. If wee feare God, it is a token that wee hauehave ſtudied well in his ſchole, and that like as he on his ſide hath bene a good and faythfull ſchoolemaiſter, ſo wee on oure ſide hauehave not loſte our tyme. Thus muche hauehave wee too marke. And furthermore wee ſee, that when the holye Scripture intendeth too giuegive a good and ſure marke too diſcerne the faythfull from the deſpizers of God: it ſayeth, let thē that feare the Lord prayſe him: you that feare the Lorde enter into his houſe. Let them that feare God be glad and reioyce. Let men that feare God reſt boldly vponupon him. Ye that feare God bleſſe the Lord. This (I ſay) is the true marke whereby to diſcerne Gods flocke from all the wilde beaſtes that raunge abroade. So then if wee come to a Sermon, or hauehave the Bible in our handes: let vsus learne to knowe, that God meeneth not too puffe vsus vp with vayne preſumptiō of knowledge, nor to ſcratch our eares when they itch, nor yet to teach vsus nice poynts: but to edifie vsus in his feare, that wee may honoure and ſerue him▪ if we ſhoote at this marke, then ſhall we not roue in the holy Scripture as wee were wont to do. For whereof cōmeth this vice, that men cannot finde in their hartes to ſtoope to take holde of that which is for their profite, but eueryevery man forgeth I wote not what by himſelfe? whereof alſo procede ſo many Errours, Hereſies, & falſe opinions ſo far out of ſquare? It is bicauſe we know not wherevnto God would guide vsus by his word: & that alſo is the cauſe why we caſt the feare of God behind our backes, bearing ourſelues in hand, that the holy Scripture is giuen vsus to a far other vſe. Now ſeing that men do ſo abuſe Godsword, and eueryevery man vnhalloweth it vngraciouſly: ſo much the more behooueth it vsus to marke well this texte, where the holy Ghoſt giueth vsus the maner of examination, whereby to trie who bee of good & right vnderſtanding. To bring this to paſſe (as I hauehave ſayd already) we muſte know God as hee is. For wee ſhall neuer feare him aright, vntill that like as he ſheweth himſelfe to vsus, ſo we knowe him to bee our God, our Mayſter, our Sauiour, and our Father. And here you ſee alſo why Salomon (in the text that we alledged out of the firſt chapter of his Prouerbes,) ſayeth that the knowledge of holy things is the true vnderſtanding. After he had ſpoken of the feare of God, he ſetteth down the knowledge of holie things. Seeing then that the holy Ghoſt hath knit theſe two things togither in vnſeparable bonde: it behooueth vsus alſo to knit them togither. Hereby he meeneth, that the feare of God will neuer be in vsus, till we be come to the poynt that we ſpake of: whiche is, that we know Gods mercy as it is offered vsus in our Lord Ieſus Chriſte: Namely that wee bee drawne vntounto him by his goodneſſe, where through he allureth vsus, and that we hauehave the boldeneſſe to call vppon him as our father, ſo as wee returne vntoo him euen when wee bee vtterlye diſmayed. And this is the cauſe why he ſayeth in Ieremie, let not the wiſe man truſt in his wiſdome, nor the ſtrong man in his ſtrength, but let ſuche as reioyce, reioyce that they know mee, mee (ſayeth he) that am the Lorde which executeth iudgement, rightuouſneſſe and mercy. After that Ieremie the Prophet hath abated mens pryde, & ſhewed them that all the wiſedome which thoſe thinke thēſelues too hauehave that deſpiſe God and ſhrinke away from him, is but ſmoke and leaſing: he bringeth them to this poynte, let not the wiſe man (ſaieth he) boaſt of any thing but that he knoweth God. And howe ſhall we knowe him? Is it by knowing the rule which he hath giuen vsus, and whiche he hath appoynted for men to follow? It is not only by that: but by knowing him to be our Protectour, aſſuring ourſelues that it is his office to gouerne the worlde, and that he holdeth all things in his hand: & therfore let vsus pray him to receyue vsus into his protection, & aboue all things to guyde and gouerne vsus by his holy ſpirite. foraſmuch as of ourſelues we ſhould alwayes be confounded: aſſuring ourſelues alſo, that foraſmuch as thereis nothing but w…t & wretchedneſſe in vsus, he muſt be fayne to watch for our welfare, and to bring vsus to that perfection wherevnto he willeth vsus to tend & trauell all the time of our life. Thus ye ſee wherevnto it behoueth vsus to apply all our indeuer that wee may profite ourſelues by this doctrine. For the meenes whereby God draweth vsus vntounto him, are his feare and louelove. True it is that many lightheadded perſons can ſpeake ynough of the grace of our Lord Ieſus Chriſt, and of the rigtuouſneſſe that is giuen vsus in him, & can babble well of fayth: but yet they neuer taſted what it is to hauehave the grace of God, except they were rauiſhed to come vntounto him, and that in ſo doing they hauehave the ſayde feare that is ſpoken of here. And in good ſooth ſeing that God hath bought vsus ſo derely, is it meete that eueryevery man ſhould be giuen to himſelfe & to his owne Iuſtes? Is it not reaſon, ſeeing that hee hath purchaſed vsus, that euerye one of vsus ſhoulde dedicate himſelfe vntounto him, and become his true poſſeſsion and heritage? Seeing that he hath gathered vsus as it were into his houſholde: ought we not to be obedient vntounto him? Ye ſee then that the thing which wee hauehave to marke heere, is that when our Lorde calleth vsus, as hee calleth vsus now beeing here aſſembled to heare his worde, and as he calleth vsus by giuing vsus his holy Scripture, & by commaunding vsus to exerciſe the ſame: wee muſte come vntounto him in ſuch wiſe, as we acknowledge him to bee our father and mayſter, and learne to ſubmit our ſelues to his obedience and ſeruice, and vnhallowe not his holy Scripture, by ſeeking there for tryfling things, but keepe on forwarde continually to the ſayde marke of knowing our God to be ſuch as he ſheweth himſelfe to vsus, and as he vttereth himſelfe by his word, which is▪ the meaſure that he will not hauehave vsus to paſſe nor to turne aſide from, whatſoeuer come of it. And heerewithall lette vsus marke, that the feare of God ought alſo to teache vsus to ſhunne euill, according as it is ſet downe heere for a concluſion: namely, that ſuch as deſire to ſubmitte themſelues vntounto God, and to rule their life according to his will, muſt fight agaynſt euill, as the thing wherevnto wee are inclined by nature: and as we knowe that wee are beſet with many temptations, and other things that turne vsus from oure God, ſo as wee hauehave greate neede to reſiſte the temptations of oure fleſhe and all the allurementes of this worlde, and ſo too ſtrengthen▪ ourſelues, that our wicked affections prouoke vsus not to ſtryue agaynſte God, but that all things whiche ſtirre vsus vp thereto, may rather bee cutte off and hewen downe. And ſo let vsus marke briefly, that we cānot go forwarde in the feare of God, but by renouncing our ſelues. For what hauehave wee elſe in our nature but a Sea and bottomleſſe pitte? But we muſte caſte off all that geare, and learne to exerciſe ourſelues in the things that God ſheweth vsus by his worde, to the ende we fall not in the confuſion whereof wee hauehave ſpoken, but maye walke in the obedience of our God, and profite more and more in his ſchoole, ſo as he may allowe vsus for his ſchollers, and wee yeld ſuch trial of our ſeruice, as he on his ſide may accept vsus for his children, & ſhew himſelfe a father towards vsus.
Now let vsus fal downe before the face of our good God with the acknowledgement of our ſinnes, praying him to forgiue vsus our faultes paſt, and to call vsus in ſuch wiſe vntounto him, as we may be increaſed and ſetled more and more in the grace of his holy ſpirit, ſo as we may be rid frō all the vices of our fleſhe, and therewithall that he forbeare vsus in our imperfections, vntil he hauehave taken vsus out of this preſent life, to make vsus partakers of his euerlaſting glory. So let vsus all ſay, Almightie God our heauenly father we acknowledge in our ſelues, and confeſſe as truth is, that we are not worthy to lifte vp our eyes vntounto heauen to come before thy face, and that wee ought not to preſume ſo far that thou wilt heare our prayers if thou hauehave an eye too that which is in vsus. For our conſciences accuſe vsus, and our ſinnes beare witneſſe agaynſt vsus, and we knowe that thou art a rightuous iudge that iuſtifieth not the ſinners & vnrightuous, but puniſheth the faultes of them that hauehave tranſgreſſed thy commaundements. Euen ſo Lord, in cō ſidering our whole life, &c.