Sermons on Job, Sermons · Chapter 33 · Sermon 128
The .cxxviij. Sermon, which is the ſeuenth vponupon the .xxxiij. Chapter.
And the first vponupon the .xxxiiij. Chapter.
29 Behold, God doth all theſe things thryce to a man.
30 To d…avve backe his ſoule from the graue, that he may be inlightened vvith the light of life.
31 Marke, O Iob, and heare mee: holde thy peace, and I vvill ſpeake.
32 And if thou hauehave matter, anſvvere me and ſpeake: for I deſire to iuſtifie thee.
33 If not, heare mee, hold thy peace, and I vvill teach thee vviſedome.
The .xxxiiij. Chapter.
1 ANd Eliu ſpake agayne and ſayde:
2 You vviſe men heare my vvordes, and you men of vnderſtanding hearken vntounto me.
3 For the eare tryeth vvordes, and the mouth iudgeth of meates.
WE hauehave ſeene heretofore howe God prouideth for our welfare. For in aſmuch as we are wretched creatures, ne on his parte muſte be fayne to remedy our vices, or elſe there will be no hope of vsus. Yee ſee then, that wee bee vtterly forlorne and vndone, if God hauehave not pitie vponupon vsus. And the meane hath bin declared vntounto vsus: namely that he teacheth vsus to receyue his grace, ſomtimes by the chaſticements which he giueth vsus, and ſomtimes by afflictions & great ſtripes of his roddes. And if he ſee that we be dull & ſlow, he ſtriketh the harder, ſo as we are cōpelled to come vntounto him, bicauſe wee be vtterly quayled & can hold out no longer. Heerevpon he cōforteth vsus in ſuch wiſe, as we may come vntounto him, & call vponupon him, & feele him fauorable to vsus, & hauing felt ſuch grace, acknowledge the ſame in the ſight of men, & both be the more cōfirmed ourſelues, & alſo cōfirme our neighbours in it. Now then Eliu hauing treated of all this, addeth that it is not for one time only that God iuſtifieth vsus after that ſort, but that he reneweth the ſayd inſtructiō oftentimes. And why? forſomuch as wee bee not ſo good ſchollers as to profite ſufficiently at the firſte day, God is faine to hold on in mortifying the affectiōs that are in vsus, that he may draw vsus to him by humbling & cōforting vsus againe. Now if this were done but once, we would by and by forget it, & returne to our owne nature, & there wold be no ſuch ſtrength in vsus as to walke as it becommeth vsus. Thus hauehave we the meening of Eliu, or rather of the holy Ghoſt. And it is a very neceſſary doctrine for vsus. For beſides that in the papacie men hauehave as it were buryed the rightuouſneſſe that commeth of free gifte, whereby God ſaueth vsus: there hauehave bene alſo ſomewhat more modeſt men, who hauehave darkened and intangled this doctrine in ſuche wiſe, as they hauehave thought it ynough too ſay, that God iuſtifieth vsus of his goodneſſe, how be it they ſay that the ſame is but once, & that whē we be ſo recōciled vntounto him, thenceforth it lyeth in vsus to deſerue and keepe poſſeſsion of the grace whiche we hauehave receyued. But this is the meane to bring a man too vtter deſpayre. For if oure Lord reach vsus his hand but for once, and do but onelyonly ſet vsus in a good way: I pray you how ſhal we be able to hold out to the end, conſidering the frailtie that is in our fleſh, whereof we hauehave to much proofe? Alſo the grace of God werevnauaylable too vsus, if it continued not with vsus too the end, and renewed not from time to time as neede requireth. Furthermore we ſee our fleſh is to luſty, that although we hauehave beene tamed for a whyle, and wee ſeeme to bee throughly diſpoſed to beare the yoke, ſeeking nothing but to obey God, ſo as we wonder how we ſhoulde be changed in any one thing: yet notwithſtanding, the rebelliouſneſſe which is hid within vsus, auaunceth it ſelfe, & Satan who knoweth the meanes howe to thruſt vsus out of the way, commeth to beguyle vsus with his ſlightes. VVhat ſhould become of vsus thē if God ſhould correct vsus but for once, & euer after let vsus alone to ourſelues? what ſhould become of vsus, if he ſhould cōfort vsus but for one daye, and euer after let vsus ſhift for our ſelues with the comfort that we had receyued? Surely it woulde eueryevery whit fade away, yea euen out of hande. And ſo it is more than needefull, that God ſhould begin new agayne at eueryevery inſtant, conſidering how we returne to our naughtineſſe, and that his rods are not ſo well printed in vsus, as to make vsus remember them as were requiſite, and that we are not earneſt to call vponupon him, but had leuer gad aboute, and wander away in oure owne vanities, and in ſteade of ſeeking oure ſaluation, wee bee harried heere and there, and our wittes are ſo wauering, as they cannot reſte where they ſhoulde, and therefore do continually roue abroade without ceaſſing. And whereas Eliu ſetteth here Three tunes: he meeneth many times after the manner of the holy Scripture. VVhiche is, not to determine any certayne number, but to ſhew that it is for our profite that God ſhoulde afflict vsus after that ſort. For we be to variable and inconſtant, & therfore it behoueth him to returne vntounto vsus agayne & againe, or els the things which he ſhal hauehave done wil ſerue to no purpoſe. And he cōfirmeth the matter which he delt withall: which is, that whē God hath deliuered our ſoules from the graue, and quickned vsus with the light of life, it is a ſweetening of the rigor of the chaſtiſements which we feele at his hand. For we cannot but ſhun them to the vttermoſt of our power, bicauſe they be cōtrary to our nature. VVe woulde fayne that God ſhoulde handle vsus after our owne lyking, that hee ſhoulde neuer bee roughe to vsus, that wee might neuer be diſquieted in our mindes, that we might alwayes liue at our eaſe, and that he would alwayes mainteyne vsus in mirth and reſte. Yea verely, but (according to that which I hauehave ſayde) it is not good that God ſhould handle vsus after our owne fancie, but that hee ſhould vſe his own diſcretion, and ſend vsus whatſoeuer he thinketh expedient for vsus. So thē let vsus hauehave an eye to the ende & iſſue of our afflictions, that they may be a cōfort to vsus: that is to ſay, that they may ſerue for ſalues & medecines: marke that for one poynt. Therefore although they be bitter at the firſt ſight: yet let vsus receyue them at Gods hande, knowing that they be recordes of his louelove, and that hee hath a care of vsus too woorke oure ſaluation. Beholde (I ſay) the thing that ought too appeaſe all our grudgings, ſo as we ſhoulde not be impacient when God chaſtizeth vsus. And why ſo? For it is for our profite that it ſhoulde be ſo. Neuertheleſſe, it is not ynough to knowe that afflictions ſerue vsus for medicines: but it behooueth vsus alſo to conſider for what diſeaſe, and then will we like the better of them. If a man bee ſicke but of ſome ſmall, light, or cōmon diſeaſe: yet will he like well of the thing that ſhall remedie him. But if hee be wholly giuen ouer, and taken but for a dead man, and yet recouer: then will hee ſet the more ſtore by the remedy that was giuen him. Euē ſo is it with the thing that Eliu ſheweth here. For hee ſayeth that God in afflicting of vsus doth not only remedy our vices, but alſo fetch vsus from the graue & quicken vsus. Hereby he ſheweth, that we be vndone and vtterly drowned in deſtruction, except God plucke vsus backe vntounto him euen by violent meanes. And ſure it coulde none otherwiſe bee, conſidering our hardhartedneſſe, or rather that we be ſo ſnarled in our ſinnes, as we cānot eaſily be woūd out of them. Seing then that God rayſeth vsus agayne, (according as was treated more at large yeſterday) let vsus aſſure our ſelues that wee cannot ſufficiently eſteeme the goodneſſe that hee ſheweth vsus, when it pleaſeth him too chaſtize vsus. That therefore is the ſecond poynt which we hauehave to marke. The third is that we muſt nedes paſſe that way. For in that he ſayth, to the intent to draw backe▪ he betokeneth an inforcing neceſsitie. True it is, that god could well ſaue vsus without this meane: but here is no diſputing of Gods mightie power: and Eliu hath reſpect too oure ſtate, which alſo is the poynt that we muſt reſt vponupon. And therfore let vsus learne, that if God ſhold deale gently with vsus, and let vsus alone in quiet, that we might ſleepe in oure ſinnes without waking: it woulde be the cauſe of our deſtruction. Then is it nedefull that we ſhoulde be handled with ſuch rigor as we oftentimes are: yea & if he bare not with our frailtie and feebleneſſe, he ſhould be faine to vſe a farre greater roughneſſe towards vsus. Therfore howſoeuer a man be afflicted, he ought to beare it paciētly, aſſuring himſelfe that God doth it not without cauſe, no nor euen without a neceſſary cauſe. Alſo therwithall we hauehave to marke the cōpariſon which is ſet betwene the graue, & the lighte of life. VVhat is it when God with draweth vsus backe from death? And why doth he bring vsus to the light of life? yee ſee on the one ſide an extreme miſerie, yee ſee alſo one the other ſide a ſouerayne benefite. And therfore let vsus learne, that if God ſuffer vsus to folow our own luſts we make haſt alwaies towards the graue: that is to ſay, we do nothing but plundge ourſelues into vtter deſtruction, out of the which we cā neuer get out agayne. Lo what mā would do, if God ſhould giuegive him the bridle. And hereby we hauehave good cauſe to miſlike of ourſelues, cōſidering the frowardnes that is in vsus. True it is that eueryevery one of vsus wil ſay he is deſirous to go vntounto God, & to attayne to ſaluation: but in the meane while what do we? looke vponupon our life, looke vponupon our thoughts, looke vponupon our whole doings: & it will ſeeme that we be mad in ſeeking our owne deſtruction. For wee ceaſſe not to prouoke the wrath of God, as who ſhould ſay, we coulde neuer come ſoone ynough to the depth of our miſery. Seeing then that we be ſo giuen too all euill by nature, as though wee were deſyrous to periſhe wilfully: let eueryevery man learne to knowe himſelfe, and to miſlike of himſelfe, and therevpon ſuffer God to gouerne him, ſeeyng our owne guyding and gouernment is ſo wretched and vnhappy: and let vsus forget all the fooliſhe preſumptions wherewith the worlde is ſo ſotted, that eueryevery man thinkes himſelf wiſe ynough, if he may hauehave his owne free will. Lo howe men deceyue themſelues in making themſelues beleue that they hauehave greate ſtore, both of wiſedome and ſtrength. But contrariwiſe we ſee that God had neede to correct by force this curſed affection of deſiring to knowe more than is meete for vsus. Therwithall on the other ſide let vsus cōſider whervnto God calleth vsus, when he draweth vsus backe from the graue into the light of life. He ſetteth vsus not in ſome middle ſtate, to ſay, ye ſhall not be ſtarke dead, ye ſhall but lā guiſh: but hee calleth vsus to the light of lyfe, that is to wit, to that neweneſſe whereby we are regenerated to the incorruptible and heauenly lyfe. The matter then concerneth not Gods deliuering of vsus onelyonly from death: but alſo his bringing of vsus to his euerlaſting kingdome. And although we walke in many corruptions here bylowe, and are beſet round about with them, yea and that they dwell in vsus and are euen in our bones and maree: yet will God guyde and gouerne vsus, euen till wee come into his kingdome. Thus ye ſee a cōpariſon which cōfirmeth yet better the infinite gracious goodneſſe of our god, to the end we ſhould be the more ſtirred to ſeeke him: & when he ſhall hauehave brought vsus into the right way, indeuer our ſelues to go forwarde from day to day: and when hee ſhall hauehave drawne vsus backe, ſuffer him to teach vsus, and deſire him to continue his teaching ſtyll. And here withall let vsus marke alſo, that we muſte not be diſcouraged though we do oftentimes fall backe & ſeeme to clyue aſunder. And when God hath ſet vsus in a good trade, and that we be as it were throughly tamed, if the vices of our fleſhe happen nowe and then to get the vpper hande of vsus, ſo as we be driuen from him, and our infirmitie groweth into misbeleefe, ſo as we be couered with darkeneſſe: let vsus not therfore be out of heart. And why? For it is ſayde, that God will worke many times in a man, to the intent too bring him into the light of lyfe. Therefore when we be come vntounto God, and hauehave had a ſure hope of ſaluation: if now and then we fall into trouble and anguiſh, ſo as a ſuddayne ſtorme ſeemeth to ouerwhelme vsus: let vsus not therfore ceaſe to truſt in God. And why? For it is ſayde that he will beginne his woorke new agayne in vsus: not that we ſhould giuegive our ſelues the brydle, (lette vsus beware of that,) but that in the meane while, we ſhoulde put in vre the ſaying of the Prophet Eſay, whiche is, to ſtrengthen the quaking legges, and too cheere vp the faynting hearts. If a man bee ſtrong in deſpyſing God and in making no accounte of his grace: he had neede to feele Gods iudgementes, and to be ſmitten hard, and to be wounded to the quicke. But if we be feeble and trembling, ſo as our knees quake, and we hauehave no more ſtrength in vsus: it is the propertie and nature of the Goſpell to ſtrengthen vsus againe, according as it is ſayd in the Prophet Eſay, where all ſuch as hauehave charge to teach in the Church, are commaunded to ſtrengthen the weake legges, to cheere vp the faint harts, and to cheriſh vp the trembling knees. Seeing it is ſo, it behoueth vsus to follow the ſame order, according alſo as the Apoſtle applieth it to eueryevery faithfull man. The Prophete Eſay had ſpoken it but to ſuch as had publike charge to teach: but the Apoſtle in the Epiſtle to the Hebrewes, ſheweth that eueryevery man ought to be his owne teacher in that behalfe. So then let vsus looke to our ſelues, and if wee bee aſtoniſhed at Gods iuſtice, lette it not caſte vsus into wicked imaginations, nor make vsus too fall into deſpayre: but if wee feele that oure knees tremble, and that our armes and legges be as good as broken, & that we be ſo afflicted as we know not what to do: yet lette vsus not therefore ceaſſe to ſtrengthen our ſelues from day too day. Eliu hauing ſpoken ſo, addeth: Iob heare mee, giuegive good eare, at leastwiſe if thou hauehave no matter agaynste mee: for I ſtoppe not thy mouthe, ſpeake, if thou hauehave wherewith to iustifie thy ſelfe: if not, hold thy peace, and heare mee ſpeake, and I will teache thee wiſedome, for I deſire to iustifie thee. As if he ſhoulde ſay, I would fayne that thou ſhouldeſt be quitte. If thou hauehave good and auaylable defences, bring them forth: if not, lette thy mouth bee ſhet. Here nowe againe we be warned in Iobs perſon, to keepe ſilence when Gods truth is ſet afore vsus, and not to replie agaynſt it. And it is a very profitable warning, conſidering the hardneſſe of heart and the pryde that is in men. For it is exceeding harde for vsus to ſubmit our ſelues vntounto God. VVee ſee that there bee alwayes ſtriuings in vsus, and that oure mindes are not framed too ſuche lowlineſſe as they ought to bee. For if a man alleadge vsus a good and holye thing: we are not ſo mylde as to receyue it: but we hauehave ſuche a pryde, as wee are loth to bee ſubiect to any other thing than our owne will. Yee ſee then that the nature of men is to lift vp themſelues agaynſt God, and alwayes to kicke agaynſt his worde. Sith we be ſubiect to ſuch a wicked and curſed vice, let vsus marke well the warning that is giuen vsus here. VVhichWhich is, to be teachable when God cauſeth men to tell vsus his truth. And this is it which S. Iames meeneth when he ſayeth, that it behooueth vsus to receyue Gods woorde with a meeke ſpirite. It is not without cauſe that he hath expreſſed this meane. VVould we then ſhew how we profite in Gods worde? It behoueth vsus aboue all things to hauehave a meeke & gentle ſpirite. For if we be of a fierce courage, ſurely we ſhall turne all to euill, & neuer finde taſte in Gods worde, but ouerthrow all goodneſſe and our light ſhall be turned into darkeneſſe. VVhat is to be done then? VVe muſt keepe ſilence when God ſpeaketh. Neuertheleſſe we muſt not looke that he ſhall ſhew himſelfe viſibly from heauen: but as often as his worde is preached & ſet forth vntounto vsus, we muſt hold it for true & good, aſſuring ourſelues that it proceedeth frō him. And if we reply againſt it, we make not warre agaynſt a mortal creature, but we aduaunce ourſelues with diueliſh preſūption agaynſt the liuing God. Therfore it behooueth vsus to hold our peace that we may be taught. Finally the whole & true wiſedome of men, is to yeelde themſelues teachable vntounto God, and to ſubmit themſelues wholly too that which is ſhewed them in his name and authoritie. This is the firſt point which we hauehave to marke in the exhortation which Eliu maketh here vntounto Iob. For his ſpeaking vntounto that man is in ſuch wiſe, as that vnderunder his perſon all of vsus are warned of their duety as I hauehave ſayde already. But aboue all things let vsus marke, that it behoueth vsus to keepe ſilence when we are ſpoken to of Gods iuſtice, and reproued for our ſinnes. Thus ye ſee a circumſtance which we hauehave yet to marke ouer and beſides that which hath bene ſayd already. VVhat is it that Eliu treated of hitherto? he ſhewed vntoo Iob that God is ryghtuous, yea and after ſuch a ſort, as men ought to be wholly gouerned by him, and that it is in him to draw them backe from the graue, and to bring them vntounto life, holding them continually in his mighty hande, till he hauehave brought them to their perfection. But therin do men moſt of all beguile thēſelues. VVhy ſo? Men cānot glorifie God and take all ſhame to themſelues: they wyll alwayes chalenge ſomewhat too themſelues, & although they ought to know their owne lewdneſſe and to bee aſhamed of it: yet notwithſtanding they are alwayes puffed vp with ſome preſumption, and dazeled with ſome vayne fancie, ſaying: hauehave not I this? and hauehave not I that? and although I be not perfectly rightuouſe, yet am I not vtterly deſtitute of all goodneſſe. Thus yee ſee how men are deſirous to reſerue ſomewhat to themſelues, & cannot yeeld vp all vntounto God. And that is the cauſe why wee cannot fully receyue the doctrine of free iuſtification: which ſheweth vsus that God receyueth vsus of his own meere mercy, and that his accepting of vsus is not for any reſpect of our owne workes which are altogither ſinfull, but bycauſe it pleaſeth him too waſhe vsus and clenze vsus in the bloud of his onelyonly ſonne, and to hold vsus and acknowledge vsus for his children, notwithſtāding that by nature there is nothing in vsus but wretchedneſſe and curſedneſſe. For this cauſe Eliu hauing ſhewed how much wee be bound vntounto God for all things which we hauehave, in ſo much as the honor ought to be yeelded vntounto him as to the beginner and performer of all▪ he addeth that all men ſhoulde giuegive eare to it, & hold their peace, according alſo as S. Paule ſayth in the third to the Romanes, which I alledged one of theſe dayes paſte. Nowe when Eliu ſayeth, that he is deſirous to hauehave Iob quit: thereby hee ſheweth that he went not to it of a fierce and contentious minde, (as mē are wont to do when they wil mainteyne a cōtrary part) nor of purpoſe to grieue the man. No, but he would faine that Iob could hauehave mainteyned his rightuouſneſſe: & ſith he hath not wherewith to do it, he would hauehave him to hūble himſelfe before God. And let vsus marke that Eliu ſpeaketh here as the inſtrumēt of Gods ſpirit. And hereby let vsus take warning, that whēſoeuer god thūdreth agaynſt vsus in the holy ſcripture, he coueteth not our deſtructiō by bereeuing vsus of the thing that belōgeth vntounto vsus, as thogh he enuied vsus for ſomething which we had that were worthy of prayſe: no, for what is it that can hurt him? ſhould God be any whit diminiſhed by our hauing of ſome truth on our ſide? No: but foraſmuch as it is for our behoofe to be vtterly throwne downe, bicauſe we cannot receiue the benefite which he offreth vsus, vnleſſe we be quite & clean voyde of all preſumption and vanitie: therfore he bereeueth vsus, firſt of all vayneglory, & ſheweth vsus that we hauehave nothing but ſhame and reproch in vsus, and that we be infected, and as it were rotten in our filthineſſe. God (ſay I) is fayne to bring vsus to that poynt: not for that he is grieued at our rightuouſneſſe (for it is well knowne that there is no faulte in him) but bicauſe it is for our profite. So then what remayneth for vsus, but to humble our ſelues, and to receyue the promiſes which are giuen vsus of our ſaluation. And foraſmuch as the Diuell eggeth vsus to ſtray from the obedience of our God, and from harkening quietly vntounto him: let vsus brydle our mindes, yea & let vsus brydle them ſhort, and ſay, yet muſt thy God raygne ouer thee and be thy maiſter, and thou muſte bee his ſcholler and receyue whatſoeuer is deliuered thee in his name. Lo heere in effect what we hauehave to remember, concerning the exhortation that Eliu maketh here vntounto Iob. And heerevpon we may alſo gather that which I hauehave touched already: namely that we ſhall neuer profite, till we hauehave learned to hold our peace. And what is this holding of our peace whereof Eliu ſpeaketh? It is that wee ſhoulde not be to wiſe in our owne conceite, nor ſuttle to reply againſt God, to ſay how is this, or howe is that? For wee muſte be contented with that whiche God ſheweth vsus: bycauſe obedience pleaſeth him beſte of all things. And ſo yee ſee that the chiefe poynt of faith, is to be quiet to Godward. For whē men are ſo preſumptious as to take vppon them of theyr owne reaſon to conclude vppon the things, whiche they ought to ſtande vntounto: ſurely God wyll blinde them, and he muſt needes puniſh ſuch pryde. VVhat is to bee done then? wee are commaunded to keepe ſilence: that is too ſay, to beate downe all the pryde that is in oure nature, ſo as we may not thinke our ſelues to hauehave any wiſdome of our owne, but may ſeeke it at Gods hand, and ſuffer him to teach vsus that we may profite. Now let vsus come to that which Eliu addeth in generall. He ſayeth, heare mee ye wiſe men, giuegive care to mee yee men of vnderstanding: for the mouth iudgeth of meates whether they bee ſauery or no, and the eare tryeth woordes. Here Eliu doth firſte of all tell vsus and aduertiſe vsus, that this doctrine is not onelyonly for the rude and ignorant, but alſo for all men: and therefore that no man muſt hold skorne of it, as though he were learned inough already: for the wiſeſt may be more confirmed here, and finde that they looſe not theyr time in harkening to that whiche is ſayde and conteyned here. And vndoubtedly if we knewe what is in vsus, we would be more attentiue to heare the doctrine that is dayly preached vntounto vsus. And firſte of all, is it not a thruſting away of God, if wee take skorne to be taught, as though hee had ordeyned an vnprofitable thing? Beholde, it is Gods will that the Goſpel ſhould be preached, & that men ſhould heare it and giuegive eare vntoo it. But hath he ſayde that ought too bee done but only of the ignorant, & of ſuch as are ſtill as it were in theyr Apcee? No: It is ſpoken to the whole bodie of his church, inſomuch that he will hauehave both great and ſmall to followe that rule. And S. Paule ſheweth that we muſte continue in this order till we bee come to the perfect age, euen to the age of our Lord Ieſus Chriſt. But where ſhall we finde this perfect man? He is not to be founde in this mortall life: we muſte be bereft of this mortall body, and God muſte hauehave taken vsus home too himſelfe, before wee can come to this perfection. So then ſeeing it is Gods wil that the whole body of his Church ſhoulde be taught, yea euen the perfecteſt and excellenteſt ſorte: ſhall it not be to lewde an ouerweening, if wee beare men inhande that the doctrine is ſuperfluous for vsus, and that wee hauehave no neede of it? lette vsus looke vppon the example of S. Paule who was a mirrour of Angelike holyneſſe, and yet notwithſtanding hee ſayeth that he indeueed ſtill to go forward dayly. VVhen he was neere death and had foughten valiauntly for the honour of God, yet ſtil hee forgatte all that hee had doone afore. And althoughe hee had ſerued God faythfully and ſuffered manye things for his names ſake: yet notwithſtanding hee had his eye alwayes vponupon that which was remayning, and ſayde, I muſt not regarde that I hauehave doone one thing or other, and in the meane while fall aſleepe and not indeuer my ſelfe too paſſe further: but I muſt keepe on forwarde and ſtreyne my ſelfe to come to that which remayneth. Herein (ſay I) S. Paule ſheweth vsus well what wee hauehave to doo. So then lette vsus marke, that we muſte not be to nice to ſhake off the doctrine which is ſet afore vsus, as though it coulde ſerue vsus to no purpoſe, or as though we were learned ynough already. For heere the ſpirite of God exhorteth the wiſe men, and men of moſt vnderſtanding, to heare and receyue the things that are ſayde. Therefore wee ſee that Gods wiſedome is ſo infinite, as it can neuer be throughly comprehended. So long as men liue in this worlde, it is ynough that they hauehave ſome taſt of it, and profite dayly more & more in it. On the other ſide, let vsus marke wel, that when wee hauehave learned any thing, wee keepe it ill, and forget it out of hande: and therefore wee had neede too be put in minde of it: and God is ſo gratious vntounto vsus, as to ſet his merciemercy afore vsus, to the ende we ſhould not be vtterly as it were deſperate and paſte hope of truſting in him. For the vnderſtanding of a thing in our brayne, is not all that wee hauehave to do: but it muſt more ouer be printed in our hart. This doctrine is not ſpeculatyue or a gaze, (as men may terme it) as humane ſciences be, (for in them it is ynough to hauehave conceyued what they be:) but this muſte be rooted in our heartes. Now let vsus conſider whether we hauehave ſuch a beleefe of Gods will, as wee neede not to be dayly put in minde of it, and ſhewed it. And ſo it is to be concluded, that the wiſe men and men of vnderſtanding are counſelled here to harken and giuegive eare: and thereby (as I ſayde) all loftineſſe muſt be layde downe, and we muſte intend to be taught of God. And ſo much the more muſte we follow the rule that is giuen vsus heere, bicauſe wee ſee that the world findeth no taſt in Gods worde. The ignorant (bicauſe they knowe not what it is) do ſhet it out of their dores, and are loth at any time to come to good doctrine. The fickleheaded (aſſoone as they heare but ſome woorde at a glaunce) thinke themſelues to bee ſo greate Clarkes, as they hauehave ynough of it, and therevpon ouerpaſſe it, according as wee ſee to muche experience of it in theſe dayes. Howe many are there that hauehave their eares ſtopped, and which, although the woorde of God do dayly ſounde foorth, ſo as they might be partakers of the doctrine of lyfe and ſaluation, yet notwithſtanding make none account of it? And why? For they hauehave no taſte of it. There are ſome to be ſeene, who hauing vnderſtoode ſome ſmall thing of the Goſpell, doo beare themſelues in hande that they are ſo great clarkes, as they neede not to heare any more. VVhat a number of theſe fantaſticall and lightheaded Chriſtians are there which ſay, as for me I vnderſtoode the truth, it is thus many yeeres ago ſince I knewe the Goſpell. And what knowe they of it? That a man may well eate fleſh vponupon the frydayes, & that a man is not bounde to ſhriue himſelfe: and therevpon they fall to babling, and mingle curſed blaſphemies with the ſlender things which they know I wote not howe. And why? For they hilde skorne to be taught in Gods ſchoole. For ſomuch then as we ſee that God doth ſo puniſh mens negligence: wee ought to take the more heede of this doctrine, and to marke well howe Salomon ſayeth, that the wiſe men ſhal grow continually in wiſedome by hearing. Now if God ſo puniſhe the negligence and ouerſight of men: what ſhall become of theyr pryde, when they ſhet the gate wilfully agaynſt all good doctrine, and conceyuing a diſdayne agaynſt it, do ſwell like toades, ſo as they will not in any wiſe bee taught? After that Eliu hath exhorted the wiſe men and men of vnderſtanding to heare, he addeth the reaſon: For the mouth (ſayeth he) doth ſerue to tast meates, and the eare to trie and iudge woordes. Hereby he betokeneth, that ſuch as diſdayne to giuegive eare to God and to his truth to be taught by it, & ſeeke not to be confirmed more & more in the things that they hauehave heard already: peruerte the order of nature, and become as it were monſters, and woorſe than brute beaſtes. And why? For a beaſt followeth his owne kinde: but behold, a man whiche ſhall call himſelfe wiſe, hauing reaſon and diſcretion, and which was created after the image of God to be inlightened in all truthe, ſhall notwithſtanding gyue his minde dayly to eate and drinke, but not to profit in Gods woorde. He hath that point cōmon with the brute beaſts: for they bee nouriſhed with foode, and ſeeke no further. And a man, who woulde be more excellent than the Angles of heauen, doth notwithſtāding giuegive himſelf wholly to eating and drinking like a beaſt, and in the meane ſeaſon vouchſafeth not to vſe his eares, whiche hee hath receyued to a more noble and pretious intent than eating and drinking. For theſe ſerue but to maynteyne vsus in this tranſitory life: but the other ſerue to giuegive vsus hope of the euerlaſting life and ſaluation. Then it a man will not vſe ſuche a gift of God: muſte he not be eſteemed as a monſter agaynſt nature (as I hauehave ſayde) or as a double beaſt? Now we ſee what Elius meening is: for hee ſayeth to vsus, my freendes, if any man refuſe to bee taught, marke what he doth: for when God created vsus, hee gaue vsus a mouth to taſt meates, to the intent we ſhould receyue foode dayly at his hand. And the ſame is a benefite which we ought to eſteeme, in that our Lorde nouriſheth vsus by it, but that is not the principall benefite. For hee gaue vsus eares alſo. And to what purpoſe? For to be taught by. They are not to communicate one with another onelyonly about the buying of bootes, ſhooes, cappes, bread, and wine: the vſe of the tongue and of the eares is yet more noble: that is to wit, to leade vsus into truth by the meane of Gods woord, that we might know how we were created incorruptible, and that when we be paſſed out of this world, there is an heritage prepared for vsus aboue, and (to be ſhorte) to bring vsus vntounto God. Fayth commeth by hearing as ſayeth Sainct Paule. Seeing then that God hath ordeyned our eares to ſo excellent an vſe as to lifte vsus vp to heauen to beholde our God, and to behold him as our father, & to witneſſe vntounto vsus that hee receyueth vsus as his children, and to ſowe the ſeede of the incorruptible life in vsus in the middes of the corruptions that are in vsus: ſeeing (I ſay) that wee may obtaine ſuch a benefite by the eare, ſhoulde wee play the deafe men, or ſtop our eares when men ſpeake vntounto vsus & tell vsus of the truth which we know to be for our ſaluatiō? Is it not an ouergreate beaſtlineſſe to do ſo? Then muſte not a man boaſt any more of perfectneſſe, wiſedome, and vnderſtanding, if he cannot abyde to be taught. But contrariwiſe he is worſe than all the beaſts in the worlde as I hauehave ſhewed before. And althoughe this ſentence of it ſelfe hauehave no neede of long expoſition: yet notwithſtanding wee hauehave neede to bee quickned and ſtyrred vp too knowe it. For we ſee in what cace wee bee. EueryEvery man is buſie ynough about the things that concerne this preſent lyfe: but as for our owne ſaluation and the glory of God, a man cannot bring vsus too thinke vponupon them. VVee are carefull ynough to eate and drinke, not onelyonly to dreſſe it three or foure houres aforehand, but alſo to make prouiſion a long time afore, yea euen for foure liues. For men hauehave ſo greate care to compaſſe tranſitorie goodes, to the end they may neuer hauehave want, that they are euer in hand with them. And although they hauehave inough to find them during their life: yet they beare themſelues in hand that they ſhoulde wante euen after theyr deathe. Yee ſee then howe we be gyuen to the tranſitory things of this world, without cōſidering that God hath not created vsus as brute beaſts, but hauehave giuen vsus a more excellent thing than our bodie, which is the hope of the eternall life that we looke for. Seing then that of very nature we be ſo brutiſh: wee hauehave ſo muche the more neede too marke that whiche is ſhewed vsus here: that is to wit, that ſeeing God hath created and faſhioned vsus, and that there is no parte of vsus nother in our body nor in our ſoule, which is idle: but that al ought to be applyed to ſome vſe: wee ought to make all thoſe things auaylable which God hath giuen vsus. Seeing alſo that we are ſo buzied in our earthly cares, that ſome …arre themſelues with eating and drinking, and are alwayes at their gluttony and riot: and other ſome are buſie in pinching and gathering, and deſire nothing but too heape vp more and more: and other ſome followe theyr whoredome, and other ſome their ambition, to get them eſtimation and credite in the worlde, let vsus bethinke our ſelues better. Seeing then that we be hilde ſo faſt here beneath, what is to bee done? Let vsus indeuer to turne away from all theſe pluckings backe, & conſider wherfore our eyes are made. Is it not onelyonly to beholde the things that may ſerue for this life, and to luſt after them, bicauſe our fleſhe liketh well of them? No: but the chiefeſt cauſe is, that we ſhould behold Gods workes, whereby he calleth vsus to him. And wherefore were our eares made? OnelyOnly to hauehave intercourſe one with another about our worldly matters and buſineſſe? No: but to the ende we might bee taught to come vntounto our God, and to ſticke wholly vntounto him, and to atteine to his heauenly glory. Seing then that in the middes of the corruptions of our body, our Lorde hath ſet meanes to bring vsus to the ſayde incorruptible benefite, namely by giuing vsus the ſenſe of hearing: oughte we not to put it to that vſe? if we doo not ſo, ſurely wee ſhall hauehave no excuſe. Nother muſt we alledge that which manie men caſte foorth: namely, I can no skill of Gods woorde, for it is to high and darke for mee, and I cannot faſten vponupon it. Yea but in ſo doing wee diſtruſt God, that he giueth vsus not witte and diſcretion to receyue the thing that is for our ſaluation. For he hath promiſed vsus that he will teach the lowly. And therefore let vsus diſtruſt all our owne ſenſes, and confeſſe that wee are wretched beaſtes, and he will inlighten vsus by his holy ſpirite. Let vsus truſt in the promiſſe that he hath giuen, namely that he wil be the ſcholemaſter of the humble and meeke, to inſtruct them to ſaluation, ſo that if we ſuffer ourſelues to be gouerned by him, he will bring vsus into the right way, and when hee hath once ſet vsus in it, hee will make vsus go forwarde more and more: and although wee bee nowe and then thruſte out, yet will hee ſet vsus in agayne: and although wee fall, yet will hee lifte vsus vp with his hande. Thus yee ſee ſtyll what wee hauehave to marke in this texte. For it is not ſayde onelyonly that the eare ſhal heare, that is to ſay, that it is created but only to heare: but it is alſo ſayd, that it ſhall iudge of wordes or matters: as if Eliu ſhould ſay, that our Lord hath not giuen vsus the opening of our eares to receiue the doctrine that is told vsus, as a poyſon: but to the end to receyue the doctrine that ſerueth too the ſpirituall feeding of our ſoules: like as when we receyue breade and wine, we are not afrayde to eate and drinke, as though we wiſt not whether it were poyſon or no. True it is that we muſt beware of poyſon, and pray God too preſerue vsus from it: but are men ſo fooliſhe to ſtarue themſelues and to forbeare eating and drinking, for feare leaſt theyr foode bee poyſoned? No: for they can skill of meate too diſceme whether it be poyſoned or no. So then let vsus vnderſtand, that our Lorde hath not giuen vsus the vſe of our eares, too the ende we ſhoulde bee afrayde to receyue the doctrine, bycauſe wee thinke it to high and to darke for vsus: but it behoueth vsus to pray God to giuegive vsus the ſpirite of diſcretion and iudgement, to the ende we may apply that thing to our profite, whiche ſhall bee declared too vsus out of his worde: and therwithall ſo to gouerne vsus by his holy ſpirite, as wee may bee skilfull to diſcerne the thing that is good and profitable.
Now let vsus fal downe before the face of our good God with acknowledgemēt of our ſinnes, praying him to make vsus ſo to feele them, as we may learn to be ſory for thē, & to withdraw our ſelues from theſe earthly things, and be contented to be viſited by his hande after any maner of way, acknowledging our ſelues to be ſo wretched & miſerable creatures, as we deſerue well to bee vtterly ouerwhelmed by him, and yet not forbearing to reſorte to his mercy, aſſuring our ſelues that hee is ready to receyue vsus into his fauour, and therfore deſiring him to make vsus cō tinually to taſt his goodneſſe more and more, to the ende that in paſsing through the afflictions of this worlde, wee may not ceſ…e to be comforted and to reioyce in him, and to bliſſe his holy name, fith that he hath once ſhewed him ſelfe a father and Sauiour towards vsus. That it may pleaſe him to graunt this grace not only to vsus, but &c.