Sermons on Job, Sermons · Chapter 34 · Sermon 135
The .Cxxxv. Sermon, which is the eight vponupon the .xxxiiij. Chapter.
33 VVill God performe the thing by thee? For thou haſt miſliked it: but wilt thou chooze and not I? vvhat knovveſt thou? ſpeake.
34 Ye men of vnderſtanding ſpeake you, and let vviſe men heare mee.
35 Iob hath not ſpoken in vviſdome, neither hath his vvords bin in vnderſtanding.
36 I deſire that Iob ſhoulde bee tried to the vtter moſt, to the ende vve might ſee the anſvveres for men of vvickedneſſe.
37 He vvill multiplie his ſinnes by iniquitie, he vaunteth himſelfe agaynſt vsus, and multiplieth his vvordes agaynſt God.
WE hauehave ſeene heeretofore how God (to ſcorne mennes folly,) offered to heare mennes counſell, ſaying that if hee had not vnderſtoode the things that they ſhewe, or if he had done amiſſe, he would do ſo no more: and therevpon I declared, that it was not without cauſe that God ſo ſcorned this preſumptuouſneſſe: for we ſee how men exalt themſelues agaynſt him, and take vponupon them too controll him at eueryevery turne, and therfore God hath neede to dandle with them after that maner. And now Eliu ſetteth forth the Maieſtie of God, ſaying: will he performe the thing by thee? Then like as heretofore, hee had (as it were) dalyed, to the ende that men might know the better, how fonde their ouerweening is: ſo alſo on the contrarie part, he ſheweth that it is no dalying with ſo great a Lorde as God is. For when wee hauehave replied neuer ſo much, what are we? Is it meete that hee ſhould be ſubiect to our luſtes? Shoulde he aske counſell at our handes to knowe what he ſhoulde do? VVere not that an ouerthrowing of the whole order of nature? So then wee ſee howe the holy ghoſt hauing declared that men are not worthie to bee ſpoken vntounto with reaſon and grauitie: doth nowe touche them to the quicke, euen by ſetting the maieſtie of God before their eyes, and by telling them that it is not for vsus to ſet him any lawe or rule. Thus much importeth this ſaying, will hee performe the thing by thee? For although men ouer labour themſelues, yet ſhall they not winne ſo much, that God ſhould yeeld vntounto them, and bee ſubiect to their pleaſure: And therefore ſpight of their teeth they muſte paſſe the waye that God hath appoynted, according as hee liſteth to diſpoſe things, and not as wee ſay: For it is not in vsus to rule the matter. True it is that here it might bee obiected, that Eliu doth not ſufficiently defende Gods rightuouſneſſe, by alledging his mightie power. But it behoueth vsus to beare in minde, howe it hath bin declared afore, that when God is mounted vp into his ſeate, hee doth not there glorie of an abſolute or lawleſſe power: but that hee is therewith the iudge of the world, and that nothing is more peculiar vntounto him than equitie and vprightneſſe, inſomuche that hee can no more be bereft of them, than of his owne being. On the other ſide, the cace ſtandeth not heere, vponupon ſhewing what God intendeth, but of his making of men to feele their owne frailtie. Therfore here is a comparing of things contrarie. For on the one ſide God ſheweth that al power belongeth vntounto him without exception: and on the other ſide, he warneth vsus to cōſider well what we our ſelues are, and what our ſinfulneſſe is, and to beware how a mortall man that is but a worme of the earth, ſhoulde take ſo ſtoutly vponupon him, as to dare ſtande in contention with his God, and deſire to ouerrule him. And ſurely ſo often as we murmure againſt God, and cannot accept the things in good worth which come from him: wee knowe him not. So then let vsus mark wel, that the holy ghoſt doth here bring men backe to their owne ſtate. For neuer durſt they bee ſo bolde as to grudge agaynſt God, except they had forgotten what they themſelues be. VVill we then be lowly and mild to glorifie God, as it becommeth vsus▪ Let vsus enter into our ſelues, and examin well what our nature is, and when we knowe that we bee but men, it will holde vsus ſhort from any preſumption. Thus wee ſee what wee hauehave too beare away in this text. And further it is ſayde, thou haſt miſlyked, thou ſhalt chooze and not I. Heere againe in this ſtreyne God is brought in, complayning of mens pryde for pleading ſo agaynſt him. For ſurely they that cannot content themſelues with Gods will, doo miſlyke his doings, and by that meanes pretend to hauehave choyze & election, as though it were free for them too ſaye, this is not well done, God muſt leaue to do ſo. True it is that we would abhorre ſuch blaſphemies: and if it ſhould be demaunded whether any of vsus would take vponupon him to let God of the executing of his determinations: euerie of vsus would anſwere, God forbid that euer I ſhoulde intende to aduaunce my ſelfe ſo: For it is to diueliſhe a pride, and to haynous a blaſphemie. But yet in the meane while, wee hauehave our tongs filed to find fault: whenſoeuer God doth not things to our contentation, ye ſhall ſee vsus grinde our teeth, and make complaints, neither ſhall wee hauehave neede to hauehave gone to ſchoole to learne Rethorick to grudge againſt God. And is not this a plaine miſlyking of his doings? For at what poynt are men if they yeeld not quietly to Gods good will? Is it not their mynde too hauehave the choyze of all things, and to ſaye God muſt do thus? So then God muſt be our page. Beholde an outrageous vice which raigneth euerie where, and yet men indeuour not to put it awaye, no nor too amende it. So much the more then ought wee to marke well this text, howe God commeth in his owne quarell agaynſte vsus, and ſayeth: you wretched creatures what intend you to do? For I ſee you murmure dayly: VVheras the cheef poynt that you hauehave to do, is to obey myne ordinaunce, and to take it in good woorth, and to holde your peace and humble your ſelues when I afflict you: you are ſo farre of from dooing it, as there is none of you all, but he ryſeth vp agaynſt mee. And muſt I bee ſubiect vntounto you? VVhat reaſon can you alledge that I ſhould be bound vntounto that? Seeing that God is brought in after this ſort: Surely wee are worſe than blockiſhe, if it do not touche and moue vsus. Though oure heartes were ſwolne lyke Toades, yet ſhoulde the fylthineſſe bruſt oute: And thoughe they were as harde as Rockes, yet ought they too clyue aſunder. But whereas God addeth, what? do you miſlyke mee? And what miſlyke we, when we fall to accuzing him after that ſort? Do wee not finde faulte with his rightuouſneſſe? VVhere is the welſpring of all light? Is it not in God? And woulde wee reiect his doings? VVhether were that to go? Agayne, this importeth therewithall, that wee woulde hauehave ſouerayne dominion ouer him, and that hee ſhould be no more at his owne libertie, but that he ſhould do what wee thinke good. And that is the cauſe why hee ſayeth then ſhalt thou chooſe and not I. And bycauſe menne cannot finde in theyr harts to condemne themſelues, except they bee compelled: heere God addeth for a concluſion, what knowest thou? ſpeake it. As who ſhoulde ſay, hee reproueth vsus for our ignorance. Our tongue will bee as nimble as may bee, and it is haſtie to ſpeake a thing before we hauehave conceyued it: but God telleth vsus that if we had but one droppe of reaſon, wee ſhoulde bee as it were dumme. And why? For if a man ſpeake hee wote not what: Is it not a ſure recorde of his folly? And yet notwithſtanding, wee will bee talking, inſomuch that oure Lorde needeth but to croſſe vsus with ſomewhat that miſ…keth vsus▪ and it whetteth vsus too murmure agaynſt him. But nowe let it bee knowne that wee can skill whereof we talke: if all that is in vsus be throughly examined, there ſhall bee nothing founde but ignoraunce. Many wordes, and little wit, our tongues ſhall runne vponupon pattins, and in the meane while our reaſons ſhall bee vtterly ſenceleſſe. And what a raſhneſſe is that? VVee ſee then howe waightie this concluſion of Gods is, what knowest thou? ſpeake it. As if he ſhoulde ſay, I giuegive you leaue to ſpeake, ſobeit that you ſhewe by your doings that you bee wiſe men, and menne of vnderſtanding: But you are ſtarke fooles, and there is nothing in you but ignoraunce: And muſt you then take vponupon you ſuch libertie to ſpeake, and hauehave not what to ſaye? Nowe if wee can make our profite of this ſtreyne, it conteyneth a good leſſon. For firſt wee ſee, what is the rule of our lyfe, namely too yeelde God his due authoritie, that hee may diſpoze of vsus, that is to ſay, that he may do all things, and yet not by our aduice. Then it is not for vsus, to ſet God a lawe …nd too poynt him out his leſſon: but we muſt agree vntounto all that he doeth. Marke that for one poynt. True it is that wee may well demaunde the things which we thinke to be for his glory, & for the welfare of his church, or for our owne priuate benefit. For he ſheweth ſuch familiaritie towardes vsus, as to ſay vntounto vsus, diſcharge your harts, and your cares. According alſo as Saint Paule ſayeth, that wee muſt make him priuie to our deſyres. Therefore when wee bee in any vnquietneſſe, let vsus referre our ſelues vntounto God, and pray him to do the thing that wee thinke good, howbeeit, let vsus rule our ſelues alwayes by his worde: notwithſtanding if it pleaſe him not to graunt our deſires, yet muſte wee vſe thankeſgiuing as Sainct Paule ſayeth in the ſame place, and our deſires muſt not be headie, neither muſt we conſtrayne God to do that which we require, but contrariwiſe although hee ſay vsus nay, and minde therein to excercize our pacience, let vsus alwayes bliſſe and glorifie his name, acknowledging that hee doeth all things with ineſtimable iuſtice, vprightneſſe, and wiſedome, and that wee our ſelues knowe not what is good, but are poore blinde wretches, and therefore hee muſt bee faine to ſee for vsus. Thus then yee ſee that the firſt poynt which wee hauehave to marke heere, and to put in vre this ſtreyne, is that God muſt not do things at our appoyntment. Howbeeit this ſtretcheth yet further, that is too witte, if wee finde any thing in the Scripture whiche is ſtraunge to our vnderſtanding: let vsus aſſure our ſelues, that wee muſt not leane ſo too our owne reaſon, that God ſhoulde do what wee thinke ought to bee done. How then? Let his will reigne and let men ſtoupe vntounto it: For hee ought not to aske counſell of vsus. Then behoueth it both the Angels of heauen, and menne vppon earth, to humble themſelues, and God onelyonly too beare the ſway: Yea euen with ſuch freedome, as it bee confeſſed that it belongeth to him to doo whatſoeuer he doth. And on the other ſide we be warned, that we cannot do a worſe thing, than to repine & grudge at God, when things fall not out as wee would wiſh them▪ And why? For it is a miſlyking of the onelyonly rule of rightuouſneſſe. And what a thing is that? If a man fall to euill and do amiſſe through frailtie, hee is not therefore to bee excuſed: but when he commeth to ſuch a fulneſſe of ſinne, as hee is not contented to offende God, and too breake his lawe, and to aboliſhe all order, but alſo would quenche Gods rightuouſneſſe, and hauehave the light turned intoo darkneſſe, ſo as there might bee no more diſcerning betweene good and euill: what an oueroutrageouſneſſe is that? And yet notwithſtanding, as often as men repyne at God, and cannot paciently beare his dooings and glorifie him: therein they miſlyke of him, as though they woulde vſurpe authoritie ouer him to iudge him, and not only that, but alſo condemne his rightuouſneſſe, which is too outrageous and beaſtly a dealing. Therefore when wee bee tempted too grudging and impacience, let this text come too our remembraunce, and let vsus ſay, thou wretched creature, what doeſt thou? VVhat a maze entereſt thou intoo? This is not a ſimple temptation, but a puſhing wyth the hornes agaynſte God. Thinkeſt thou to blot out his rightuouſneſſe? VVith whom doeſt thou matche thy ſelfe? Then if our fleſhe bee ſo itching, as too make vsus bende oure ſelues agaynſt God: let this bee as a barre too holde vsus backe. And if that ſuffize not: let vsus adde thus muche further, that it is too greate a malapertneſſe for vsus too deſyre too chooze, ſpecially by taking awaye Gods choyce. That menne ſhoulde hauehave the libertie too ſay, this muſt bee done: and that God ſhoulde hauehave the ſoueraintie too gouerne vsus, as hee lyſteth: are twoo things that cannot ſtande togither. And why? VVee agree with God, as fire with water. VVee bee verie well ſighted: For if we looke but halfe a finger length before vsus, wee are dazeled as ſoone as wee open oure eyes, and commonly wee iudge that thing too bee euill which is good: Our deſires are corrupt, and ſo are all our affections and thoughts. So thē, how ſhould we agree with God, who is the infinite, and incomprehenſible wiſdome, and vntounto whoſe rightuouſneſſe it behoueth vsus too bee ſubiect? Seeing there is ſuch a contrarietie betweene God and men: If we hauehave the choyce, God muſt be packing, or elſe tyed to the ſtake: and our luſts muſt bee like chaynes and cordes to ſay to him, thou ſhalt not ſtir. And what a preſumptuouſneſſe were that? So then if wee bee tempted to grudge at our afflictiōs, or at any other thing▪ when the ſtate of the worlde is out of order, ſo as things fall not out to our liking: let vsus thinke thus with our ſelues: True it is that I may wiſh this thing, & thy god giueth thee leaue to aske of him ſo it be done with humilitie and ſubiection. But whē thou haſt made thy requeſt, thou muſt hold thy ſelf quiet, though things fal not out to thy liking: euen though thy God ſeeme to be minded to greeue thee of ſet purpoſe, yet muſt thou yeeld in that behalf, and not play the beaſt. Seing it is ſo, let vsus mark well this ſentence where our Lorde ſayeth: VVhat? whither would you go? you ſhall hauehave the choyce & I ſhall meddle no more. It is all one as if we would bereeue God of his beeing, and abace him in ſuch wiſe, as we might be maiſters ouer him. But verie nature teacheth vsus the contrarie to that: and as often as wee murmure after that maner, and ſtorme at things bycauſe they fall not out as wee woulde wiſhe: it is as much as if we would thruſt God vnderunder our feete. True it is that we think it not, but yet muſt we not fall to ſuch blockiſhneſſe. Then let vsus thinke vponupon things, and enter into the ſayde conſideration, to the ende we bee no more ſo rebellious as we be. And for an ende, let vsus alſo marke well this ſpeech, where it is ſayde, what knoweſt thou? ſpeake it. For (as I hauehave touched alreadie,) if wee meane to twit a man that he is a foole, we will ſay thou knoweſt not what thou ſayeſt. If we wote not what we ſay: it followeth that wee knowe nothing. And out of doubt when all our skill is throughly tryed, and that we be ſearched from top to toe what we be: it will bee founde there is nothing in vsus, but dotage that maketh vsus go aſtray. And yet for all that▪ we muſt alwayes be pratling whatſoeuer come of it: I ſpeake of thoſe that follow their owne ſenſualitie. For it is well ſayde, I hauehave beleued and therfore will I ſpeak. And marke here howe we may ſpeake wizely: that is to wit, by vttering that which we hauehave learned in Gods ſchoole, and by his word. This then is a good ſpeaking & allowed of god, yea and a ſacrifice of good ſauour vntounto him: namely when we confeſſe that all things are good which he hath ſhewed vsus, and when we reſt wholy vponupon his ſaying. Yee ſe… then in what wiſe wee hauehave too ſpeake. But when a man aduaunceth and throuſteth foorth himſelfe to ſpeake what ſoeuer hee hath ymagined in his owne brayne, in ſo doing hee checketh agaynſt God. And what knoweſt thou? Let a man trie well all thy ſtrength and vnderſtanding of thy mind, and he ſhall finde it but ſtark folly. Therfore whenſoeuer our tongue is to lauiſhe of talke: let vsus remember how it is ſayde here, what knoweſt thou? And it is certaine that in this place our Lorde ment to condemne all mans wit, like as in other places of the holy Scripture where it is ſayd that God knoweth the thoughts of men how they be but vaine, and that he ſercheth all their ſecrets, and ouertaketh the wilie in their wilineſſe, and that men maye well beare themſelues in hande that they bee ſharpwitted and ſuttle: and yet all is but ſmoke and vaniſheth away ſtrayght. So then in this text our Lord ſayth, go to, if you hauehave any wiſedome ſhewe it, but if you hauehave no skill, why then do you ſpeake? Heere we hauehave a generall doctrine▪ which is, that we muſt not clayme any thing of our owne wit to truſt vntounto it. Therefore as oft as our wit runneth at rouers, ſo as wee preſume too talke and iudge of matters reſhly: let vsus aſſure our ſelues that the holy ghoſt ſetteth himſelf againſt it as our aduerſarie partie, & ſheweth that there is nothing but fooliſhe raſhneſſe in vsus. And why? For wee hauehave no skill. True it is that God hath giuen vsus reaſon and vnderſtanding: but that is but onelyonly to do vsus to wit, that the light of God ſhyneth in our darkneſſe, of purpoſe to make vsus vnexcuſable, inſomuch that wee hauehave no knowledge, except God ſpeake vntounto vsus, and inlighten vsus by his worde: and that is the way whereby we may be menne of vnderſtanding, according as it is ſayde in the Pſalme, that our wiſedome is to profite vnderunder him. And therfore let vsus marke that we muſt vtterly diſtruſt all our owne reaſon, and knowe that till our Lorde hauehave inlightned vsus by his worde, we are vtterly voyd of all diſcretion, and there is neither modeſtie nor honeſtie in vsus. Lo what we hauehave to beare in minde. Furthermore when we ſpeake let vsus be ſure aforhande that our Lord hath taught vsus, and that wee hauehave the thing of him which wee vtter, and not imagined it of our owne brayne. If all this were well practized, we ſhould ſee the world in another order than it is: For there are two things which diſplace all right. The one is, when we will be wiſe in our owne conceyts▪ and the other is, when wee giuegive bridle to our affections and luſtes. But if wee knewe well the thing which is ſpoken heere: that is to wit, that we hauehave no skill at al, and that our ſpeaking is but too bewray▪ our owne folly: I ſay if wee were throughly perſwaded of that: no doubt but God ſhould be exalted, and all men would hold themſelues to his word, ſo as there ſhould be one cōmon accord, and there would not be ſomuch diſputing of this and that. And for proofe hereof, why do the Papiſts debate ſo much vponupon all the articles that are in controuerſie betweene them and vsus? It is not only bycauſe they cannot finde in their harts to bee ſubiect vntounto God: but alſo bycauſe they bee ſo ſawcie to ſtep forth with their Lordly concluſions, too determine and binde mens conſciences to their reſolutions. Then if the Papiſts coulde hold themſelues to the pure ſimplicitie of Gods worde: ſurely wee ſhoulde in one minute of an houre agree vponupon all things that are in doubt at this day. Againe, as touching theſe phantaſticall heades that creepe in amongſt vsus too defile the pure doctrine: I pray you whereof commeth it, but of this diueliſhe pride, that they cannot finde in their hartes to receyue the thing quietly, which the holy Scripture ſpeaketh? If a man aske theſe madde heades (which woulde nowadayes aboliſhe both Gods free election and alſo his prouidēce, and ſuch other like things) what reaſon they hauehave: they will anſwere, me thinkes it verie ſtraunge. Ye beaſts, though a man were the ſharpeſt witted and the skilfulleſt that could be, ſo as he were a paterne of all cunning and learning: yet is hee but a ſillie worme of the earth too finde any faulte in Gods doings. But behold, theſe ſtark beaſts hauehave nothing but pride wherewith they are readie to burſt, and ſtincking poyſon: and yet notwithſtanding, they take vponupon thē to ouerturne the holy Scripture vnderunder the colour of this ſaying, that they perceiue it not. In what cace are we then? So then (as I hauehave ſayde) let this article bee marked, that men which hauehave no skill, ought to holde their peace and kepe ſilence, to the ende that God alone may be exalted. VVere this doctrine throughly put in vre, ſurely wee ſhould ſee a quiet obedience, and that all of vsus woulde ſay Amen whenſoeuer the pure truthe of God were layde afore vsus But there is a ſecond miſcheef, which is, that our affections are too vnruly, and we giuegive them leaue to run at rouers. By reaſon wherof if god afflict vsus, or if things fal not out to our looking, we fal to ſtormiug, and eueryevery man is caried away, and (which worſe is) it is not ynough for vsus to take libertie to ſpeake agaynſt God: but alſo it ſeemeth that we ſeeke occaſion to rayle at his iuſtice if it bee not agreeable to our fanſies. VVe ſee this at all times. And therfore ſo much the more behoueth it vsus to marke what I hauehave ſayd: namely that if this ſentence were put well in vre, we ſhould ſee an angelical order in this world. VVhat is to be done, then? Let vsus not followe our owne reaſon, nor attempt things vponupon our owne heade, but be contented to bee taught of God. And againe on the other ſyde, when our affections carie vsus away into bitterneſſe, ſo as we be greeued and vexed: let vsus ſhake thoſe things off: bycauſe it was good reaſon that God ſhoulde reigne and hauehave al ſuperioritie ouer vsus, and that we ſhould obey him: to confeſſe that all his doings are good and rightfull. For then is he glorified of vsus, when we acknowledge, not only that he ought to gouerne vsus, but alſo that hee doeth it rightfully. Thus ye ſee what wee hauehave to note. Furthermore whenſoeuer we finde any men, that aduaunce themſelues after that ſort againſt God: let vsus vnderſtand, that they be in maner deſperate and vnrecouerable, ſith they cannot ſubmit themſelues to the good will of God, to acknowledge the ſame to be good and rightfull. And therefore let their example teache vsus to humble our ſelues, and to ſay, Alas, aſmuche woulde betide thee if thy God preſerued thee not. For whence commeth modeſtie but of the holy ghoſt? And here thou ſeeſt what the nature of eueryevery of vsus is. Then ſeeing the cace ſtandeth ſo: when wee ſee theſe light headed perſons that doo ſo aduaunce thēſelues, and paſſe their bounds againſt God: let euerie of vsus thinke: as muche might befall mee, if I were not withhilde by the ſpirit of my God, ſo as he gouerned mee to make mee meeke, that I might glorifie him, and take in good woorth whatſoeuer hee ſendeth mee. Lo herein effect all that we hauehave to remember in this ſentence. Now it is ſayde conſequently, let men of hart ſpeake, that is ſo ſay let men of vnderſtanding ſpeake, and let wiſe men herken. Heere at the firſt ſight Eliu ſeemeth to ſpeake things contrarie: for to ſpeake and to herken agree not togither. Yet notwithſtanding it is not without cauſe that hee willeth wiſe men to ſpeake, and men of vnderſtanding to herken. For a man ſhall neuer ſpeake well, except he be willing to heare: neither ſhall he euer be fit to teach, vnleſſe he bee willing alſo to receyue good doctrine. VVe ſee then that Eliu matcheth two things togither, whiche ought neuer to bee ſeparated aſunder? And that is the thing which I hauehave ſpoken afore, namely that we may well ſpeake, howbeit when we hauehave learned afore. I hauehave beleeued (ſayeth the Pſalme) and therefore hauehave I ſpoken. Therefore it behoueth vsus to keepe that leſſon, for howe can we beleeue, vnleſſe we hauehave giuen …are and ſuffered our ſelues to be taught? For we muſt be teachable when good things are ſet afore vsus, according alſo as it is ſayde that the wiſe man ſhall become wyſer by hearing. Ye ſee heere a ſaying of Salomon, which ſheweth full well, that to ſpeake is no let but a man ſhoulde herken: according alſo as to herken is no let but that a man may ſpeake. For wherefore is our Lord a maiſter, but to the intent that we ſhuld heare him, and euerie of vsus teache his neighbours, and thereby make the thing auaylable which wee hauehave receyued? If God hauehave giuen mee any gift of grace, I am bounde to vtter it to my neighbours when I ſee them do amiſſe. So then to ſpeake and to hearken are twoo things, that not onelyonly agree verie wel, but alſo (which is more) are inſeparable: at leaſtwiſe if all things be well diſpoſed and conſidered in good order. True it is that ſpeaking is heere ſet foremoſt. neuertheleſſe when as Eliu ſayeth wizemen, he therein preſuppoſeth that they whiche ſpake had firſt learned afore, and knew what to ſay. And againe whereas in the ſeconde place he ſetteth downe that they ſhould herken: it is to doo vsus to wit, that our ſpeaking muſt be after ſuch a maner, as we muſt neuertheleſſe giuegive eare when another man hath to ſpeake, to whom God hath reuealed more than to vsus: according alſo as Sainct Paule ſetteth it downe for an order in prophecying. Let him that is a Prophete (ſaith he) ſpeake, and let but two or three do it at once, for auoiding of confuſion. Now then in that he calleth them Prophets, he ſheweth that it behoueth them to hauehave what too ſay, and none muſt thruſt himſelfe forth vnleſſe he bee called: like as hee ſayth in the .xij. Chapter of the firſt to the Corinthians, that we hauehave receyued the things at our Lordes hande, which we communicate to our neighbours. Then muſt not any man take vponupon him an office in the church, except hee be called and hauehave wherewith to furniſhe the roome. For it is a recorde that God will be ſerued by vsus, when he dealeth his gracious giftes to vsus by his holy ſpirite. S. Paule then declareth and preſuppoſeth, that ſuche as ſpeake, are furniſhed aforehande. Neuertheleſſe he addeth, that when God hath reueled more to another man, the firſt muſt hold his peace and giuegive roome to the ſpirite of God. And thus ye ſee why it is ſayd here, that although wyſe men ſpeake, and that God alloweth them, and alſo that they bee furniſhed wherewith to do it: yet notwithſtanding they muſt alſo harken, and be contented to hold theyr peace when another man ſpeaketh better. For the Prophets do alwayes yeeld themſelues ſubiect to the holy Ghoſt who is the fountaine of all vnderſtanding. Alſo, although a man hauehave receyued very large giftes of grace: yet doeth God deale them vntounto him, but in meaſure: to the intēt to abridge al occaſion of aduancing ourſelues to much, as though any man might be ſufficient of himſelf. God therfore hath ſet it as a band of louelove among vsus, that one of vsus ſhould hauehave neede of another: and it behoueth vsus to mainteyne it by brotherly communicating. For this cauſe (except we will be rebels againſt God) it behooueth vsus to be willing to receyue good doctrine at his hāds, although God hauehave inlightened vsus by his word. Neuertheleſſe it is certayne that heere Eliu intendeth to reprooue Iob, as if he ſayd, that Iob hath ſhewed himſelf to be euill taught. And ſurely althoughe Iob were a man of greate learning: yet was he ſo caried away by his paſsions, as he was in manner dulled, and his wordes were out of order. This is the thing that Eliu ment to ſay. And in this ſtreine we hauehave a good admonition to gather. Firſte of all, if Iob whome God had indued with ſo greate grace, bee condemned as a man voyde of wit, & be reported to hauehave bin exceſsiue in his paſsions, yea and that although hee had ſtreined himſelfe to repreſſe them, yet notwithſtāding he toke to much libertie, and wandred beaſtly in his words: what is to bee thought of vsus? Then let vsus take heede too preuent this condemnation, and whenſoeuer oure minde is ouerſore ſhaken, ſo as we hauehave fretted againſt God, and would hauehave entred into diſputation and pleading agaynſt him: let vsus in the end ſuffer ourſelues to be reproued by the holy Ghoſt. And why? For if Iob (who was an Angell in compariſon of vsus) were not ſpared, what ſhall we bee? Specially ſeing we be ſo heady and vnruly, as wee wil not yeeld in any one poynt, which we be inforced to know to proceede from the hande of God: but our mindes are ſo lofty, as wee woulde rule both heauen and earth, and (as you woulde ſay) correct Magnificat. Seeing then that we be ſo bolde: what ſhall be done to vsus? Shall we not be blamed a hundredfold more than Iob was? It is a thing that ought to make vsus ſory at the heart, when we ſee our paſſions ſo outrageouſe. Furthermore we hauehave to marke in generall, that a man ſhall neuer be meete to teach, except hee do (with all humilitie) ſuffer other men to reproue him when he hath done amiſſe. Lo howe God intendeth to hold vsus in awe by this text. And therfore let eueryevery mā apply it to his owne inſtruction. For if it be ſayd that men of vnderſtanding muſt aſwell heare as ſpeake: what muſt they do, that hauehave no vnderſtanding at all? Neuertheleſſe wee ſee now adayes that it is not for the wiſe too ſpeake, or too harken when they hauehave ſpoken: who bee they that hauehave full ſcope too ſpeake and babble and make other men holde theyr peace? VVitleſſe folke in whome there is nother skill, diſcretion, nor iudgement. A drunckarde that is dulled with his gluttonie, inſomuche that when hee riſeth in the morning, hee hath ſcarſe diſgeſted his euenings wine, and is ready by and by too go to a tauerne, and there playeth the beaſt all day, and the double beaſt all night: Suche a man ſhall nowadayes hauehave free libertie to ſpeake, and other men muſt keepe ſilence afore him, and giuegive him the hearing. And howe is that? Full ſhamfull. VVe ſee that they which hauehave leaſt ſhame, hauehave moſt libertie to ſpeake, and as for ſuch as are men of vnderſtanding, they muſt hauehave their mouthes ſhet, they may in no wiſe bee broughte in. Lightheaded and diſordered folke, (and which is the cheefe of al miſcheefe) the deſpyſers of God hauehave their full ſcope. True it is that although they were the wittieſt men in the worlde, and of a ſober and ſettled minde, yea and alſo of greate skill: yet is it certayne that they ſhould alwayes be but beaſtes, if they hauehave not the feare of God. But beholde, the deſpizers of God, ſtarke beaſtes, drunkards and gluttons, vnthrifts, & ſuche as hauehave nother honeſtie nor ſhame, euen thoſe (as I hauehave ſayd) do nowadayes royſt it out, thoſe ſpeake what they liſt, & it is not for any mā to be ſo bold as to quetch againſt them. Lo at what poynt we be. And agayne, as for to bee hearde: Howe dare any man nowadayes tell other men their faultes? For althoughe ſinnes bee as howge as mountaynes, yet may no man ſee them. If a man ſay, howe nowe? Ought ſuche things to bee borne withall? It will be anſwered: hah? what is it? we ſee it not. Ye wretched beaſts, if ye had no eyes, ye were the leſſe to be condemned: but you are ſufficiently conuicted, and there is none of you all, but he hath the ſting of conſcience. To be ſhort, although ther were nother preaching, nor warning, nor any thing elſe: yet the very heartbytings that gnawe you within, might make you too ſee that there is nothing in you but euill, and yet you aske ſtill, hah? what is it? So then we are far of from putting this doctrine in vre where it is ſaid, let wiſe men ſpeake & let men of vnderstāding heare. VVhereas none but fooles, witleſſe folke, and mad men, hauehave libertie to ſpeake, and binde other men to the ſtake, ſo as they hauehave all authoritie yeelded too them, yet notwithſtanding they hauehave no eares to heare, nor to receyue correction. If a man woulde tell them their faults, they be ſuche as cannot abyde any bewraying. Neuertheleſſe, if wee go agaynſte the thing that God hath ſtabliſhed, oure ſtryuing to ouerthrowe it ſhall bee but in vayne. It is too harde a wall for vsus: And therefore lette ſuche as ruſhe agaynſte it, aſſure their ſelues that it ſhall be to their ruine and deſtruction. Lo what wee hauehave too beare in minde. And therefore ſith we knowe howe things are confounded nowadayes: lette vsus learne too returne thether as God calleth vsus: whiche is, that his doctrine ſhoulde bee heard and take place amongs vsus, ſo as all of vsus ſhoulde be diligent to receyne it, & he which knowes hee hath done amiſſe, ſhould ſeeke to amend it: that by that meanes we myght all doo honour to him that ought too hauehave ſouereyntie ouer vsus, and conſider that if Iob were condemned for gyuing himſelfe the brydle too muche in that hee mortified not his affections, nor hilde them ſufficiently in awe: Alas what ſhall become of vsus? Then let vsus thinke vponupon it, & be aſhamed to ſee the wretchedneſſe that hath reygned too muche amongſt vsus. For I pray you, to what purpoſe is it for vsus too ſpeake of the reformation of the Goſpell, when in the meane ſeaſon wee ſtryue after this ſort againſt God? whereas wickedneſſe hath his full ſcope nowadayes: ſo farre of are men frō repreſsing it, that it is rather mainteyned with tooth and nayle: inſomuch that if a man take vponupon him to ſpeake, and to ſhew them their faultes: then the lambe doth alwayes trouble the water. Theſe ſtinking goates that croude thēſelues intoo Gods churche, do trouble and defile all the holineſſe that God hath ſet amongs vsus by his word: & in the meane whyle theſe ſilie lambes muſte be accuzed, as though they were the cauſe of all the euill. Sith wee ſee this, let vsus learne to ſtrengthen & incourage ourſelues, that when wee ſee the euill in others, we may take heede that it bee not alſo in ourſelues. And furthermore, whē we feele that our Lord graunteth vsus the grace too ſubmit ourſelues vntounto him in all mildneſſe, ſo as we ſuffer ourſelues to bee taught: although we ſee wickedneſſe raygne, not onelyonly let vsus not cōſent vntounto it, but alſo let vsus reſiſt it ſtoutly to the vttermoſt of our power. For he that diſſembleth, or draweth a curten before his eyes, whē wickedneſſe rangeth abrode, & the deuill carieth away his vnderlings, after that ſort: is as gilty in Gods iudgemente, as if hee had maynteyned the euill. Thus ye ſee how we ought to practize this doctrine, if wee will do God his dewe ſeruice, and acknowledge him to be Lord & ſouereygne ouer all monarchies and principalities in the worlde.
Nowe lette vsus fall downe before the face of our good God, with acknowledgement of our faultes, praying him to make vsus to repente them, that beeing gouerned by his holy ſpirite, we may fight manſully agaynſt all the temptations and afflictions of the worlde, and whyle that it ſhall pleaſe him to keepe vsus heere, wee may ſeeke to bee altogither ſubiect to his holye commaundementes. And ſo let vsus ſay, Almightie God our heauenly father, we acknowledge and confeſſe according to the truth, that wee be not woorthie to lifte vp our eyes to heauen, to preſent our ſelues before thee, nor to preſume ſo farre as that our prayers, &c.